John

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Genre

(See Introduction)

John 1:1-18. This passage is the prologue of a Gospel. Craig S. Keener, in his The Gospel of John, states, “its “sole purpose” is to dispose the audience favorably to the rest of the speech or work… As a formal preface, John’s prologue is thus “likely to reveal something of the author’s purpose, intentions and interest” (Kenner, 2003, p. 338). This helps us to understand the magnitude of our eighteen verses of text. The author is making claims about the identity of the person who gave his life to save the world.

Demarcation

This passage is difficult to demarcate. This passage is extremely rich with many individual teaching points. Not only are there many individual teaching points but throughout the text the points refer back to each other. Most Bible scholars include verses one through eighteen in the authors Prologue.

• CSB, ESV, NRSV, NIV, CEB, NLT, CEV, MSG. The CSB, ESV, NRSV, NIV, NET, NABRE, NLT, CEV, and MSG demarcate this passage as one coherent section entitled “Prologue” (CSB).
• NASB. The NASB demarcates this passage as three separate sections; vv. 1-5, vv. 6-13, and vv. 14-18.
• F. F. Bruce. Bruce demarcates this passage as one coherent section entitled Prologue.
• J. Ramsey Michaels. Michaels takes a different approach. He separates John 1:1-5 as a preamble with the major theme being light. Michaels notes that “word” is used of Jesus only four times in this Gospel, three times in verse one and once in verse fourteen. Light however is used throughout the Gospel of John. Michael’s labels verses one through five as the preamble to the Gospel and then claims verse six begins the narrative proper.
  • Verses 1-5. Speak of Jesus being with God and God and that all things came to be through him.
  • Verses 6-8. Speak of John the Baptist coming to declare the soon coming of the Messiah.
  • Verses 10-18. Return to speaking to the nature of Jesus Christ.
• Craig S. Keener. Keener demarcates this passage as one coherent section entitled The Prologue.

It is not so much textual markers that assist in this analysis, it is more about the content of each section of the verses.

There are no previous verses to add as being part of the basic unit of this passage. The verses that follow this passage change topic once again and begin a narrative introducing John the Baptist. This is a significant shift in the text and calls for a significant boundary.

The Argument of the Text:

The author uses rhetoric to communicate truths about Jesus. The author uses eschatological terms to introduce his audience to the identity of the subject of his gospel.

The issues in this passage:

There are several issues being addressed in this passage. These issues are being presented from the perspective of an eyewitness, the author, who has seen Jesus Christ’s glory.

• The Word was in the beginning.
• The Word was with and is God.
• The Word created everything.
• The Word is life and light and the darkness did not overcome it.
• John was sent by God to testify about the light so that all might believe.
• The Word came to his own people that he created but they did not accept him.
• But those who did accept him have the right to become children of God, born spiritually.
• The Word became flesh, dwelt on the earth, and people (namely the author) have seen his glory.
• The Word, Jesus Christ, brought grace and truth.
• Jesus Christ, the Father’s only Son who is close to the Father’s heart, has made the Father known.

This passage gets its message across through an eschatological declaration from an eyewitness.

Things in this passage that are “left out”:

For most of the passage we do not know who the specific individual is that the author is speaking of. It is not until the second to last verse that the author reveals the subject of his Gospel is Jesus Christ.

This passage is about the true nature of Jesus Christ. He existed in the beginning, with God, was God, and created all things. Jesus came in the flesh into the world he created to bring light and grace and truth. He was not overcome by the darkness but was a light in the darkness. His own people did not accept him, but those who do accept him can become children of God. F. F. Bruce states, “How the Son declared the unseen God to men, functioning thus as the living Word in the world, it is the evangelist’s purpose to relate in the record to which these eighteen verses form the prologue” (p. 46). 

The Co-text

Development of Important Words/Motifs:

• Word. Jesus Christ is the Word.
• Life. Jesus Christ created life and in him is life.
• Light and darkness. Jesus Christ is the light of all people. He shines in the darkness and the darkness did not overcome his light.
• World. Jesus Christ made the world, came into the world, but the world did not know him.
• Grace and truth. Jesus Christ brought grace and truth.
• Son. Jesus Christ is the only Son of the Father and makes the Father known.
• Made known. John the Baptist came to make Jesus Christ known. Jesus Christ came to make the Father known.

Openness to Interpretive Possibilities:

Michaels says that this text is about light. Michaels sets verses one through five apart as the preamble to the Gospel and then states that the author moves into the narrative from there.

Without reading further we do not know all that must happen to Jesus Christ to fulfill his purpose of becoming flesh. We do not know that since he is carrying life, he will perform signs and wonders. We also do not know that to overcome the dark he must suffer. That through his suffering he will become the savior of all mankind.

Context

(See Introduction)

Appeal to Particular Cultural Conventions/Cues:

This passage appeals to such cultural concerns and conventions as distribution of power and social roles since Jesus Christ, the Word, brought all things into being, but was rejected by his own creation. This text communicates to the audience, who would have been mistreated, a hope in becoming a child of God through accepting the truth about Jesus Christ.

The Interface of Contexts:

Ways in which this text appears to stand in tension with the world it addresses:

• The Jewish world. The Jewish leaders and world rejected Jesus of Nazareth as the Jewish messiah. Those who continued to follow the Way and preach about Jesus being the Messiah were ostracized. The Jewish world found it difficult to believe in a Messiah that was crucified on a Roman cross. The Jewish world also saw Christianity as a conflict with monotheism since Jesus claimed to be God.
• Gentiles. The Gentile world found it difficult to follow a god who came in the flesh. There were times when pagan deities appeared in the flesh, but that was for a limited time for a limited purpose. The Gentile world also found it laughable that a god would allow himself to be crucified on a Roman cross, or to die in any way.

This text stands in tension with the Western world today, especially with the intellectually elite who do not believe in any intelligent design. Creation and Science seem to be at odds with each other. Many people today find it difficult to balance the co-existence of an intelligent creator and the existence of evil, especially natural evil.

Intertext

(See Introduction)

Sensitivity to OT/LXX/HB Citations and Echoes and Their Significance:

OT passages alluded to in this text and their significance in this new context:   Jeanine K. Brown points out that, “Another of John's themes that emerges from his use of the Old Testament is the renewal of creation that comes through Jesus' incarnation, death, and resurrection” (p. 135).  Richard B. Hays states that, “The OT hints mysteriously that God's beloved Son will suffer rejection, suffer violence, and be cast into the Pit but that he will also "become the head of the corner" as an exalted king" (2014, p. 13) .

•  Genesis 1:1. “1 In the beginning God created the heavens and the earth.” John purposefully begins his gospel with the same two words that the Old Testament Scriptures begin with, “In the beginning…” For the Jewish reader and for God-fearing Gentiles the allusion would have been deafening. They would have wanted to finish the sentence by stating, “God created…” This is exactly what the author was after. He wanted to take his audience back to the beginning of creation. Brown states that, “The evangelist intends for his readers and hearers to catch the connection and register the new beginning that will be narrated in his own Gospel” (p. 135-6). She concludes that, “By developing these connections between Genesis 1 and John 1, John is signaling “the centrality of creation as the context from which he will tell his story of Jesus.”” (p. 136)  Hays states that, “The opening words of John’s Gospel echo the first words of Israel’s Scripture: “In the beginning…” Although the echo consists of only two words, its volume is amplified by the placement of these words at the outset of the narrative, corresponding to their placement as the opening words of Genesis… A reader conversant with Genesis could hardly fail to bear the echo, as the history of interpretation of John amply demonstrates” (2014, p. 82-3). 
• Leviticus 26:11-12. “11 I will place my dwelling in your midst, and I shall not abhor you. 12 And I will walk among you, and will be your God, and you shall be my people.” Jesus dwelt with us and walked among us, he is our God and we are his people.
• Isaiah 55:10-11. “For as the rain and the snow come down from heaven, and do not return there until they have watered the earth, making it bring forth and sprout, giving seed to the sower and bread to the eater, 11 so shall my word be that goes out from my mouth; it shall not return to me empty, but it shall accomplish that which I purpose, and succeed in the thing for which I sent it.” This passage has been used by many preacher, myself included, as a promise that our work will produce fruit through the words of God. As it alludes to Christ, this prophecy is fulfilled in completeness.
• Psalms 33:6. “By the word of the Lord the heavens were made, and all their host by the breath of his mouth.” This passage ties together John 1 and Genesis 1. This passage solidifies that the trinity was involved in creation.
• Psalms 107:19-20. “Then they cried to the Lord in their trouble, and he saved them from their distress; he sent out his word and healed them, and delivered them from destruction.” This passage alludes to the healing that Jesus brings.

Other texts from the ancient world that are alluded to in this text:

• Book of Wisdom 18:14-16. “14 For while gentle silence enveloped all things, and night in its swift course was now half gone, 15 your all-powerful word leaped from heaven, from the royal throne, into the midst of the land that was doomed, a stern warrior 16 carrying the sharp sword of your authentic command, and stood and filled all things with death, and touched heaven while standing on the earth.” Keener states “Observers have long noted that virtually everything John says about the Logos – apart from its incarnation as a particular historical person – Jewish literature said about divine Wisdom” (Keener, 2003, p. 352). Keener goes on to add that John preferred “Word” over “Wisdom” because “Word” conjures up the appropriate images of Torah that John needed to communicate. Finally, he states “Christ is the full embodiment of the Torah, completing what was partial (but actually present) in Torah” (Keener, 2003, p. 417). John 1 is the fulfillment for Wisdom 18:14-16.

Other passages brought to mind by a reading of this one, and how might this inform a canonical reading of this text:

• Colossians 1:16. This passage confirms our text. All things were created by Jesus and were created through him and for him.
• Colossians 1:19. This passage confirms our text. The fullness of God was pleased to dwell in the Word.
• Colossians 2:9. This passage confirms our text. The whole fullness of deity dwells in Jesus bodily.

This passage is the wider story of God and God’s people. In this passage we have Jesus Christ who was in the beginning, who is God, who created all things, who carries life that is the light to all people, who brought grace and truth in the flesh to the world he created, only to be rejected by the very people he created, but gives power to people who accept him to become God’s children. This is the wider story of God and God’s people.

John 1:12 (NRSV)

12 But to all who did receive him, he gave them the right to be children of God, to those who believe in his name…

Main Verbs

Received

Gave

Be

Believed

Verb

Received

• Tense – Past 
• Mood – Conditional
• Voice – Active

Gave

• Tense – Past 
• Mood – Indicative
• Voice – Passive

Be

• Tense – Present 
• Mood – Indicative
• Voice – Active

Believed

• Tense – Past 
• Mood – Conditional
• Voice – Active

Genre

(See Introduction)

John 19-28. This passage is a narrative in a Gospel.

Demarcation

This passage is fairly easy to demarcate even though there is some variation among the English translations. This study demarcates this passage in agreement with the majority of English translations.

• CSB, ESV, NRSV, NIV, NLT, CEV, MSG. The CSB, ESV, NRSV, NIV, CEV, and MSG demarcate this passage as one coherent section entitled “John the Baptist’s Testimony” (CSB).
• NASB, CEB. The NASB and CEB demarcate this passage as belonging to the larger section that includes v. 19-34 entitled The Testimony of John (NASB).
• F. F. Bruce. Bruce demarcates this passage as belonging to a larger section that includes v. 19-34 entitled The Witness of John.
• J. Ramsey Michaels. Michaels demarcates this passage as belonging to a larger section that includes v. 19-34 entitled John and Jesus. Michaels takes the time to make his case for looking at the demarcation of John 1 quite differently than others. Michaels rejects v. 1-18 as a prologue. He also makes an ardent case for the coherence of v. 19-34 as a single section.
• Craig S. Keener. Keener demarcates this passage as one coherent section entitled The Witness of the Forerunner to Israel.

The passage prior to this is the Prologue to the Gospel that John has written. This passage begins the narrative. The next passage, gives a definite break in time as it starts with “the next day…”

Some of the English translations combine the multiple days into one narrative. This is understandable as the theme across the days as they have the greater overarching theme of narrating John’s testimony of Jesus’ identity.

Argument of the Text:

The author uses a narrative to communicate his message to the audience.

The issues in this passage:

• John’s identity. The priests and Levites were sent by the Pharisees to question John’s identity. Bruce states that “The sudden appearance of this strange preacher and baptizer, displaying the authentic marks of the prophets of old, made a deep impression on his fellow-Israelites” (p. 46). Michaels makes the case that this occurred towards the end of John’s ministry as compared to the beginning. He states that “John had by this time attracted enough attention for the religious establishment in Jerusalem to want to find out who he was and what he was claiming form himself” (p. 95). Michaels also states that “John’s apparent denial is actually a confession of his faith in “the Christ,” so that “the Jews” and their delegation are thwarted” (p. 97).
• John’s purpose in baptizing. The Pharisees continue to question John by asking him why his baptizing. In reality, they are questioning his authority. John does not answer, but states that when the Messiah comes, his work will be even greater. Michaels states that “Once-for-all ritual baptism was used in Judaism only for proselytes, and anyone presuming to baptize those who were already Jews by birth was in effect putting them in the position of proselytes. Such a procedure would have signaled that a new age was at hand and that all Israel needed cleansing” (p. 102). Keener states that “John’s baptism in the Synoptic tradition was initiatory and eschatological, a baptism of repentance in light of the coming kingdom of God” (p. 444). 

There are three characters in this narrative; the Jews/Pharisees, the priests and Levites, and John the Baptist. The priests and Levites and John speak. The Jews/Pharisees is a flat character in this scene. The Jews want to know by what authority John is baptizing. The priests and Levites ask John if he is the prophet. John responds by taking the focus off of himself and putting it on the coming of the true Messiah, Jesus. 

• Jews (priests, Levites, Pharisees). Animosity of the Jewish leaders is not yet evident in the narrative. By reading further, it is obvious that their motives were most likely a self-centered attempt to protect their authority.
• John. John acts in a way that is consistent with the role given to him by God, the prophet preparing the way for Jesus. This is evident in this narrative as John deflects attention from the question of his identity. 

This passage gets its message across mostly through dialogue between John and the priests and Levites, with the author narrating some of the information provided.

In this passage, the animosity of the Jewish leaders is not evident. 

This passage is about the true identity of Jesus Christ. When John the Baptist, who was sent by God to prepare the way for Jesus, is questioned about his identity, he takes the focus off of himself and prophecies to the soon coming Messiah, Jesus Christ of Nazareth.

The Co-text

Situation of Text in Larger Presentation:

In the passage prior to this, the author provides his audience with a prologue to his Gospel. In this prologue the author describes eschatologically the identity of Jesus, the savior of the world. This set the stage for the author to narrate the worldly identity of the Messiah.

In the prologue, the author introduces his audience to the identity and role of John the Baptist. This sets the foundation for John’s response to the priests and Levites.

Development of Important Words/Motifs:

• Testimony, confessed. The priests and Levites want the truth. They confront John seeking the truth about his identity and the authority behind his activities.
• Baptizing. It was through the act of baptism that God had John ‘make straight the way of the Lord.’

Openness to Interpretive Possibilities:

Without reading further we do not know animosity that will grow in the Jewish leaders and eventually lead to Jesus’ crucifixion. Their questioning of John the Baptist is the beginning of this tension. We also are not yet aware of the role of baptism in the lives of the followers of Jesus.

Context

(See Introduction)

Appeal to Particular Cultural Conventions/Cues:

This passage appeals to such cultural concerns and conventions as distribution of power. The Jewish leaders were extremely protective of the power they welded. It becomes obvious as John’s Gospel continues that the Jewish leaders are comfortable with their way of life and that God’s coming kingdom threatens their control.

The Interface of Contexts:

This text stands in tension with the Western world today, especially with the intellectually elite who do not believe in any intelligent design. Creation and Science seem to be at odds with each other. Many people today find it difficult to balance the co-existence of an intelligent creator and the existence of evil, especially natural evil. Similar to the Jewish leaders submitting to the authority of God, many people today resist submitting to anyone, even God. It seems those open to the existence of God are still reluctant to give him authority in their life. This can be true even of those who profess faith in Jesus Christ.

Intertext

Sensitivity to OT/LXX/HB Citations and Echoes and Their Significance:

OT passages explicitly in this text and their significance in this new context:

• Isaiah 40:3. “3 A voice cries out: “In the wilderness prepare the way of the Lord, make straight in the desert a highway for our God.” This is the passage that John quotes to the priests and Levites.

OT passages alluded to in this text and their significance in this new context:

• Deuteronomy 18:15-19. “15 The Lord your God will raise up for you a prophet like me from among your own people; you shall heed such a prophet. 16 This is what you requested of the Lord your God at Horeb on the day of the assembly when you said: “If I hear the voice of the Lord my God any more, or ever again see this great fire, I will die.” 17 Then the Lord replied to me: “They are right in what they have said. 18 I will raise up for them a prophet like you from among their own people; I will put my words in the mouth of the prophet, who shall speak to them everything that I command. 19 Anyone who does not heed the words that the prophet shall speak in my name, I myself will hold accountable.” This is a passage that would have been on the minds of the priests and Levites as they were questioning John.
• 2 Kings 1:8. “8 They answered him, “A hairy man, with a leather belt around his waist.” He said, “It is Elijah the Tishbite.”  John’s attire would have brought this passage to the minds of the Jewish people.
• Ezekiel 36:25-27. “25 I will sprinkle clean water upon you, and you shall be clean from all your uncleannesses, and from all your idols I will cleanse you. 26 A new heart I will give you, and a new spirit I will put within you; and I will remove from your body the heart of stone and give you a heart of flesh. 27 I will put my spirit within you, and make you follow my statutes and be careful to observe my ordinances.” This passage was alluded to by John as he spoke about the role Jesus was to play for the Israelite nation.
• Malachi 3:1. “1 See, I am sending my messenger to prepare the way before me, and the Lord whom you seek will suddenly come to his temple. The messenger of the covenant in whom you delight—indeed, he is coming, says the Lord of hosts.” John fulfilled this passage.
• Malachi 4:5-6. “5 Lo, I will send you the prophet Elijah before the great and terrible day of the Lord comes. 6 He will turn the hearts of parents to their children and the hearts of children to their parents, so that I will not come and strike the land with a curse.” The priests and Levites would have had this passage in mind as they questioned John.

Sensitivity to other Ancient Texts (Greco-Roman or Jewish) and Their Significance:

Other texts from the ancient world alluded to in this text and their significance in the context of this text:

• 1 Maccabees 14:41. “41 “The Jews and their priests have resolved that Simon should be their leader and high priest forever, until a trustworthy prophet should arise,” This passage alludes to the fact that the Jews were still looking towards the coming of the Prophet.
• 1QS 8:14. “14 as it is written, prepare in the wilderness the way of…, make straight in the desert a path for our god (Isa. xl, 3).” This passage alludes to the fact that the Jews were still looking towards the coming of the Prophet.
• 1QS 9.11. “11until there shall come the Prophet and the Messiahs of Aaron and Israel.” This passage alludes to the fact that the Jews were still looking towards the coming of the Prophet.
• Sirach 48.10. “10 At the appointed time, it is written, you are destined to calm the wrath of God before it breaks out in fury, to turn the hearts of parents to their children, and to restore the tribes of Jacob.” This passage alludes to the fact that the Jews were still looking towards the coming of the Prophet.

Other passages brought to mind by a reading of this one, and how this might inform a canonical reading of this text:

• Matthew 3:11. “11 “I baptize you with water for repentance, but one who is more powerful than I is coming after me; I am not worthy to carry his sandals. He will baptize you with the Holy Spirit and fire.” This passage is Matthews recounting of John’s testimony.
• Matthew 11:14. “14 and if you are willing to accept it, he is Elijah who is to come.” In this passage, Jesus declares that John was the Elijah figure prophesied.
• Matthew 17:12-13. “12 but I tell you that Elijah has already come, and they did not recognize him, but they did to him whatever they pleased. So also the Son of Man is about to suffer at their hands.” 13 Then the disciples understood that he was speaking to them about John the Baptist.” In this passage, Jesus declares that John was the Elijah figure prophesied.
• Mark 1:2-3. “2 As it is written in the prophet Isaiah, “See, I am sending my messenger ahead of you, who will prepare your way; 3 the voice of one crying out in the wilderness: ‘Prepare the way of the Lord, make his paths straight,’” In this passage, Mark uses Isaiah 40:3 to testify about the ministry of John.
• Mark 1:7-8. “7 He proclaimed, “The one who is more powerful than I is coming after me; I am not worthy to stoop down and untie the thong of his sandals. 8 I have baptized you with water; but he will baptize you with the Holy Spirit.” This passage is Mark’s version of John’s testimony.
• Mark 9:13. “13 But I tell you that Elijah has come, and they did to him whatever they pleased, as it is written about him.” This passage is Mark’s version of Jesus’ testimony about the Elijah role that John fulfilled.
• Luke 1:17. “17 With the spirit and power of Elijah he will go before him, to turn the hearts of parents to their children, and the disobedient to the wisdom of the righteous, to make ready a people prepared for the Lord.” This is the angel’s testimony to Zechariah about the role that his son John is to play.
• Luke 3:16. “16 John answered all of them by saying, “I baptize you with water; but one who is more powerful than I is coming; I am not worthy to untie the thong of his sandals. He will baptize you with the Holy Spirit and fire.” This passage is Luke’s version of John’s testimony about Jesus.

This passage is the wider story of God and God’s people. In this passage, the Father has provided his people with John the Baptist to prepare the way for the soon coming savior of the world. This is the wider story of God and God’s people.

John 1:26-27 (CSB)

26 “I baptize with water,” John answered them. “Someone stands among you, but you don’t know him. 27 He is the one coming after me, whose sandal strap I’m not worthy to untie.”

Main Verbs

Baptize

Answered

Stands

Know

(is) Coming

Untie

Verb

Baptize

• Tense – Present
• Mood – Indicative
• Voice – Active

Answered

• Tense – Past 
• Mood – Indicative
• Voice – Active

Stands

• Tense – Present
• Mood – Indicative
• Voice – Active

Know

• Tense – Present
• Mood – Indicative
• Voice – Passive

(is) Coming

• Tense – Future
• Mood – Indicative
• Voice – Active

Untie

• Tense – Present
• Mood – Indicative
• Voice – Active

Genre

(See Introduction)

John 1:29-34. This passage is a narrative in a Gospel.

Demarcation of the Text:

This passage is fairly easy to demarcate even though there is some variation among the English translations. This study demarcates this passage in agreement with the majority of English translations.

• CSB. The CSB demarcates this passage as belonging to the larger section that includes 1:29-42 The Lamb of God.
• ESV, NRSV, NIV, NLT, CEV, MSG. The ESV, NRSV, NIV, NABRE, NLT, CEV, and MSG demarcate this passage as one coherent section entitled Behold, The Lamb of God (ESV).
• NASB, CEB. The NASB and CEB demarcate this passage as belonging to the larger section that includes v. 19-34 entitled The Testimony of John.
• F. F. Bruce. Bruce demarcates this passage as one coherent section entitled The Coming One’s Identity.
• J. Ramsey Michaels. Michaels demarcates this passage a belonging to a larger section that includes 1:19-34 entitled John and Jesus.
• Craig S. Keener. Keener demarcates this passage as one coherent section entitled The Spirit’s Witness About Jesus.

The passage prior and following this is tied very closely together. Each of the three narratives take place at the same location, have mostly the same characters, and contain one overarching theme – the identity of Jesus. But, each narrative has a very specific change in time as each narrative start with the phrase “the next day…”. This textual marker assists in the analysis of the demarcation of this passage.

Some of the English translations combine the multiple days into one narrative. This is understandable as the theme across the days as they have the greater overarching theme of narrating John’s testimony of Jesus’ identity.

Argument of the Text:

The author uses a narrative to communicate his message to the audience.

Issues in this passage:

• Jesus’ identity and purpose. John states specifically that Jesus is the Son of God who has come to take away the sin of the world.
• John was given a sign by God. John states that he did not know who Jesus was, but God had told him that the one whom the Spirit descended upon is the Son of God. John testifies that he witnessed the Spirit descending upon Jesus.
• Jesus baptizes with the Holy Spirit. John states that he baptizes with water to prepare the way for the Messiah, but Jesus baptizes with the Holy Spirit.

There are three characters in this narrative; John, Jesus, and the Holy Spirit. Jesus and the Holy Spirit are flat characters and do not speak. Only John speaks in this narrative. This narrative is all about John’s testimony to the identity of Jesus of Nazareth as the Son of God.

As has been stated in earlier passages, this passage is all about John’s testimony of Jesus identity. Previous passages have set the stage for this moment.

This passage gets its message across through John declaring to what he has witnessed from the Father, the Son, and the Holy Spirit to the identity of Jesus being the long awaited Jewish Messiah.

This passage is about the true identity of Jesus Christ. When John the Baptist, who was sent by God to prepare the way for Jesus, sees Jesus approaching he testifies to what he was told by the Father and witnessed of the Son and the Holy Spirit that Jesus is the Son of God who has come to take away the sin of the world.

The Co-text

In the passage prior to this, John is questioned by the religious leaders as to his identity and purpose. John deflects the question about his identity and focuses on the identity of Jesus. John declares that his purpose is to prepare the way for the coming of God’s Son. Keener states that “In the preceding section, John the Baptist defers all honor to Jesus. This section explains more of Jesus’ identity” (p. 451).

John has previously declared that he is only a forerunner of the Messiah, not the Messiah or Elijah or the prophet.

Development of Important Words/Motifs:

• Jesus (Lamb of God, Son of God). As indicated by the subject of this narrative Jesus is the main topic. Michaels states that John giving Jesus the title of Lamb of God is “neither gentleness nor silence nor a willingness to be sacrificed, but purity” (p. 110). Michael’s continues “When he is revealed, the author promises, “we will be like him, for we will see him as he is; and everyone who has this hope in him purifies himself, even as he is pure” (1 Jn 3:2-3)” (p. 110).  Hays states that, “Jesus, “the lamb of God” (1:29), embodies in his death the true signification of the Passover and exodus events” (2014, p. 87). 
• Holy Spirit. In this passage, the role of the Holy Spirit in Jesus’ life as proof of his identity is important. Michaels states that “It is fair to assume at this point that the Spirit will continue to rest on Jesus until (and unless) we have an explicit notice to the contrary” (p. 114). Keener expands this thought when he states that “What is most significant is that the Spirit remains on Jesus, a term used elsewhere in the Gospel for mutual indwelling and continuous habitation (e.g., 14:23)” (p. 460).

Without reading further we do not know that the anointing of the Holy Spirit will play a significant role in the life and ministry of Jesus.

Context

(See Introduction)

Intertext

Sensitivity to OT/LXX/HB Citations and Echoes and Their Significance:

OT passages alluded to and their significance in this new context:

• Isaiah 42:1. “1 Here is my servant, whom I uphold, my chosen, in whom my soul delights; I have put my spirit upon him; he will bring forth justice to the nations.” This passage was long seen as a messianic prophecy prior to Jesus’ birth. We see this prophecy fulfilled through John’s declaration of the descension of the Holy Spirit upon Jesus.
• Isaiah 53:7. “7 He was oppressed, and he was afflicted, yet he did not open his mouth; like a lamb that is led to the slaughter, and like a sheep that before its shearers is silent, so he did not open his mouth.” In this passage, Jesus as the lamb is seen as the sacrifice for the world.
• Isaiah 61:1. “1 The spirit of the Lord God is upon me, because the Lord has anointed me; he has sent me to bring good news to the oppressed, to bind up the brokenhearted, to proclaim liberty to the captives, and release to the prisoners…”. This is the very passage that Jesus will later read in the synagogue of his own hometown of Nazareth.
• Ezekiel 36:25-27. “25 I will sprinkle clean water upon you, and you shall be clean from all your uncleannesses, and from all your idols I will cleanse you. 26 A new heart I will give you, and a new spirit I will put within you; and I will remove from your body the heart of stone and give you a heart of flesh. 27 I will put my spirit within you, and make you follow my statutes and be careful to observe my ordinances.” This passage is a prophecy of the role that Jesus plays upon humankind.

Other passages brought to mind by a reading of this one, and how this might inform a canonical reading of this text:

• Matthew 3:16-17. “16 And when Jesus had been baptized, just as he came up from the water, suddenly the heavens were opened to him and he saw the Spirit of God descending like a dove and alighting on him. 17 And a voice from heaven said, “This is my Son, the Beloved, with whom I am well pleased.” This passage is the testimony found in Matthew’s Gospel of what John is speaking of in the Fourth Gospel.
• Mark 1:10-11. “10 And just as he was coming up out of the water, he saw the heavens torn apart and the Spirit descending like a dove on him. 11 And a voice came from heaven, “You are my Son, the Beloved; with you I am well pleased.” This passage is the testimony found in Mark’s Gospel of what John is speaking of in the Fourth Gospel.
• Luke 3:21-22. “21 Now when all the people were baptized, and when Jesus also had been baptized and was praying, the heaven was opened, 22 and the Holy Spirit descended upon him in bodily form like a dove. And a voice came from heaven, “You are my Son, the Beloved; with you I am well pleased.” This passage is the testimony found in Luke’s Gospel of what John is speaking of in the Fourth Gospel.
• Hebrews 9:27-28. “37 That message spread throughout Judea, beginning in Galilee after the baptism that John announced: 38 how God anointed Jesus of Nazareth with the Holy Spirit and with power; how he went about doing good and healing all who were oppressed by the devil, for God was with him.” This passage is the testimony of the Hebrew writer of what John is speaking of in the Fourth Gospel. 
• Revelation 7:17. “17 for the Lamb at the center of the throne will be their shepherd, and he will guide them to springs of the water of life, and God will wipe away every tear from their eyes.” This passage speaks to Jesus being a lamb, not as being meek and submissive, but as a shepherd to those who chose to follow him.
• Revelation 17:14. “14 they will make war on the Lamb, and the Lamb will conquer them, for he is Lord of lords and King of kings, and those with him are called and chosen and faithful.” This passage speaks to Jesus being a lamb, not as being meek and submissive, but as a conqueror who is the Lord of lords and King of kings.

This passage is the wider story of God and God’s people. In this passage, John fulfills the mission given to him by the Father as he testifies to what the Father told him and what he witnessed played out in the anointing of Jesus of Nazareth through the Holy Spirit. This is the wider story of God and God’s people.

John 1:32 (CSB)

32 And John testified, “I saw the Spirit descending from heaven like a dove, and he rested on him.

Main Verbs

Testified

Saw

Descending

Rested

Verb

Testified

• Tense – Past 
• Mood – Indicative
• Voice – Active

Saw

• Tense – Past
• Mood – Indicative
• Voice – Passive

Descending

• Tense – Past
• Mood – Indicative
• Voice – Active

Rested

• Tense – Past
• Mood – Indicative
• Voice – Passive

Genre

(See Introduction)

John 1:35-42. This passage is a narrative in a Gospel.

Demarcation of the Text:

This passage is fairly easy to demarcate even though there is some variation among the English translations.

• ESV, NRSV, NIV, CEV. The ESV, NRSV, NIV, and CEV demarcate this passage as one coherent section entitled “Jesus Calls the First Disciples” (ESV).
• CSB. The CSB demarcates this passage as belonging to the larger section that includes v. 29-42 entitled The Lamb of God.
• NASB, NABRE, NLT, MSG. The NASB, NABRE, NLT, and MSG demarcate this passage as belonging to the larger section that includes v. 35-51 entitled Jesus’ Public Ministry, First Converts (NASB).
• NET. The NET demarcates this passage as belonging to parts of two separate sections. The first section includes v. 19-39 entitled The Testimony of John the Baptist. The second section includes v. 40-42 and is entitled “Andrew’s Declaration”.
• F. F. Bruce. Bruce demarcates this passage as belonging to a larger section that includes v. 35-51 entitled The First Disciples Called.
• J. Ramsey Michaels. Michaels demarcates this passage as belonging to a larger section that includes v. 35-51 entitled Jesus and John’s Disciples.
• Craig S. Keener. Keener demarcates this passage as one coherent section entitled New Disciples.

The passages surrounding this passage are tied very closely together. Each of the narratives take place at the same location, have mostly the same characters, and contain one overarching theme – the identity of Jesus. But, each narrative has a very specific change in time as each narrative starts with the phrase “the next day…”. This textual marker assists in the analysis of the demarcation of this passage.

Some of the English translations combine the multiple days into one narrative. This is understandable as the theme across the days as they have the greater overarching theme of narrating John’s testimony of Jesus’ identity.

The Argument of the Text

The author uses a narrative to depict the calling of the first of Jesus disciples. There are five characters in this passage: John (the Baptist), Andrew and another of John’s disciples (Philip?), Jesus, and Peter. Three of the characters speak in the scene: John, Jesus, and Andrew. The author uses tension and prophetic declaration in the dialogue to engage his audience.

The issues in this passage:

• John the Baptist points out Jesus. John fulfills his mission from God. As soon as he sees Jesus, he identifies him and points others in his direction.
• John’s disciples follow Jesus. As soon as John declares to two of his disciples that the Lamb of God has walked by, the two drop what they are doing as John’s disciples and follow Jesus. Michaels states that “John’s disciples are now Jesus’ disciples because they consider him their “Teacher”” (p. 120). Keener explains that ““disciple” meant not only “learner” but more specifically “adherent,” requiring one to adhere to a great teacher and his school” (p. 468). They follow Jesus, as embarking on a journey, and then they stay or remain as in maintaining a lasting personal relationship with him. Michael’s states that “To “follow” is to embark with Jesus on a journey, while to “stay” or “remain” is to maintain a lasting personal relationship with him. That the disciples “stayed” with Jesus (presumably in Bethany) for the rest of the day testifies to their commitment as disciples” (p. 120).
• Jesus invites John’s disciples. As soon as John’s disciples’ express interest in Jesus, he invites them to come and follow him. This is Jesus. Jesus invites anyone who wants to know more about him to come and to learn.
• Andrew seeks out Simon Peter. Andrew goes out of his way to find Peter. Andrew even states, “We have found the Messiah”. It seems that Peter was also searching for the Messiah, or at least aware that his brother was searching for the Messiah.
• Jesus renames Simon to Peter. This text is also about speaking into the lives of those who are seeking him. Jesus changes Simon’s name to Peter (rock). Keener states that “Jesus specific wording (“seek”) is significant in a Johannine context… and, like the language of “following,” was often used in Judaism with deity as its object…” (p. 469).

In this passage, John the Baptist fulfills his God given mission as stated above. John’s disciples continue to do what they have come for – search for the Messiah. Jesus acts as he always acts – invites those who want to learn more about him to come and see.

Some of the indicators for how to make decisions about how to react to the various characters are inferred. To best understand the characters and their reactions, it is important to attempt to step into their shoes and consider what was going on in their life and times. Doing this helps explain this text. Most importantly, understanding the context of the life of a Galilean fisherman is foremost.

This passage gets its message across by describing the reactions of the characters as they relate to their search for the long-awaited Jewish Messiah.

Things “left out” in this passage:

• The identity of the second of the two disciples of John the Baptist is left out of the narrative.
• The specific location of where Jesus was staying is left out of the narrative.
• The reasoning of why Jesus changed Simon’s name is left out of the narrative.

This passage is about a group of men who are searching for the long-awaited Jewish Messiah and finally find him.

The Co-text

Situation of Text in Larger Presentation: 

In the assigned text we do not see the interaction between John the Baptist and the priests and Levites from Jerusalem who were sent by the Pharisees. In that interaction, John states that he is not the Messiah, but he is one who has been sent as a voice in the wilderness to call people to make their paths straight for the Lord.

We also do not see that the day after this, John the Baptist sees Jesus and realizes that Jesus is the Son of God because God told John, “He on whom you see the Spirit descend and remain is the one who baptizes with the Holy Spirit.” John then states, “I myself have seen and have testified that this is the Son of God.”

It is easier to understand why Andrew and Peter drop what they are doing to follow Jesus. It is not so shocking that John’s disciples leave John to become Jesus’ disciples as that was their original objective.

In the characters of the narrative we see they were searching and seeking the promised Messiah. We can understand the excitement communicated in the narrative that the time has finally come, “We have found the Messiah!”

Development of Important Words/Motifs:

• Found, Come. This text is a narrative of a group of people who were searching for something. When they found it they followed it and they sought out their friends so that their friends could find it also. These disciples did not just stumble across Jesus. They were searching for him. They were going deeper!

By reading further into John’s gospel, it becomes more clear that the characters in this scene are fulfilling their God-given mission in life and are also an example to the world as to how Jesus is calling anyone who is interested in him to learn more about God.

Context

(See Introduction)

Customs or moral assumptions that help make sense out of this passage:

Knowing the custom of discrimination helps the audience identify with the Word who brought all things into being, being rejected by his own creation. The audience would have found hope in becoming a child of God through accepting the truth about Jesus Christ.

It is important to understand that the disciples were searching for something more in their life. John’s disciples had chosen to follow him, but ultimately were in search of the best, the Messiah. It was the dream of a young Israelite boy to become a disciple of the best rabbi. John’s disciples left the best rabbi born of woman to follow the perfect rabbi.

The text demands that we read this Gospel different than what has been circulated prior to this. For those who have already heard and may need further convincing or for those who have already heard and have not accepted Jesus Christ, this Gospel presents claims that cannot be ignored, but must be addressed by being either rejected or accepted.

The knowledge of this setting helps us understand how important it was for an Israelite to be chosen by a rabbi.

In this text we see distribution of power, social roles, and honor and shame. We see these in the opportunity of these Israelites being able to follow a rabbi.

The Interface of Contexts:

This text should cause its reader to ask them self, “Am I seeking Jesus like these men were seeking?”

Similar to the world it addresses, this text should cause its reader to ask them self, “Am I seeking Jesus like these men were seeking?”

Intertext

OT passages are alluded to in this text and their significance in this new context: 

• Isaiah 51:1. “1 Listen to me, you that pursue righteousness, you that seek the Lord. Look to the rock from which you were hewn, and to the quarry from which you were dug.” This passage speaks to seeking the Lord.

This passage is the wider story of God and God’s people. In this passage, God presents a way, Jesus, for his children, especially those who are actively seeking him, to go into a deeper relationship with Him. This is the wider story of God and God’s people.

John 1:39 (NRSV)

39 “Come and you’ll see,” he replied. So they went and saw where he was staying, and they stayed with him that day. It was about four in the afternoon.

Main Verbs

Come

See

Replied

Went

Saw

Staying

Stayed

Verbs

Come

• Tense – Present
• Mood – Imperative
• Voice – Active

See

• Tense – Present
• Mood – Imperative
• Voice – Active

Replied

• Tense – Past
• Mood – Indicative
• Voice – Active

Went

• Tense – Past
• Mood – Indicative
• Voice – Active

Saw

• Tense – Past
• Mood – Indicative
• Voice – Active

Staying

• Tense – Past
• Mood – Indicative
• Voice – Active

Stayed

• Tense – Past
• Mood – Indicative
• Voice – Active

Genre

(See Introduction)

John 1:43-51. This passage is a narrative in a Gospel.

Demarcation

This passage is fairly easy to demarcate even though there is some variation among the English translations.

• CSB, ESV, NRSV, NIV, NET, CEV. The CSB, ESV, NRSV, NIV, NET, and CEV demarcate this passage as one coherent section entitled “Philip and Nathanael” (CSB).
• NASB, CEB, NABRE, NLT, MSG. The NASB, CEB, NABRE, NLT, and MSG demarcate this passage as belonging to the larger section that includes v. 35-51 entitled Jesus’ Public Ministry, First Converts (NASB).
• F. F. Bruce. Bruce demarcates this passage as belonging to the larger section that includes v. 35-51 entitled The First Disciples Called.
• J. Ramsey Michaels. Bruce demarcates this passage as belonging to the larger section that includes v. 35-51 entitled Jesus and John’s Disciples.
• Craig S. Keener. Keener demarcates this passage as one coherent section entitled Philip and Nathanael.

This passage begins with, “The next day…” signaling a change in time. In addition to that, the text, in the first sentence of the passage, signals a change of location and a change of characters in the scene. These textual markers assist in the analysis of the demarcation of this passage.

As indicated by the variations throughout the English translations, the surrounding passages are very closely tied together. There is an overarching theme throughout the second half of John 1. Nevertheless, it is clear that this passage is a different section than the surrounding passages.

The author uses a narrative to depict the calling of some of the first of Jesus disciples. There are three characters in the text: Jesus, Philip, and Nathanael. All three characters speak. The narrative begins with the narrator establishing the time, location, and characters in the scene. After the introduction, the narrative is made up primarily of dialogue between the characters.

Issues In This Passage:

• Jesus finds and then invites Philip to follow him. 
• Philip invites Nathanael to come and see Jesus.
• Jesus affirms Nathanael. Jesus does in this passage what Jesus does. He affirms. Jesus spoke into Nathanael’s life before they even greeted each other. This gets Nathanael’s attention and breaks through any cultural barrier that Nathanael had of people from Nazareth.
• Jesus informs Nathanael that he saw him under the fig tree. Was the fig tree a special place for Nathanael? Those who have a special place to retreat to understand how this seemingly benign location could have such importance. Was this Nathanael’s special place to go and be alone with God? While this could be reading into the text, this does explain the reactions of the characters in the scene.
• Nathanael worships Jesus. As soon as Jesus mentions the fig tree all barriers that Nathanael has placed between he and Jesus are broken down. This indicates there is more to the story than what is stated. Richard B. Hays states that, “we are given to understand that Philip has somehow intuited a revelatory insight” (2016, p. 282).
• Jesus tells Nathanael that he will see even greater things than these. Because of Nathanael’s trust in Jesus, Jesus calls Nathanael to become a partner in Jesus’ mission.

In general, the characters interact in ways that become clearer as John continues to develop them in his gospel. Jesus continues to change people’s reality from their first century Palestinian perspective to an eternal kingdom of God perspective. Philip, as in this passage, becomes an evangelist. 

Some of the indicators for how to make decisions about how to react to the various characters are inferred. To best understand the characters and their reactions, it is important to attempt to step into their shoes and consider what was going on in their life and times. Doing this helps explain this text. Most importantly, understanding the context of the life of a Galilean fisherman is foremost.

This passage gets its message across by describing the reactions of the characters as they relate to their search for the long-awaited Jewish Messiah.

Things “left out” in this passage:

• The narrative does not explain why Jesus left for Galilee. In the passage prior to this passage, Jesus does state that he needs to preach the good news to other places outside of Capernaum.
• The narrative does not explain why Jesus picked Philip to join him on his journey to Galilee.
• The narrative does not explain when Jesus saw Nathanael under the fig tree.

This text is about Jesus calling others to come alongside of him in his ministry. Jesus captures the attention of those who are seeking the messiah through supernatural circumstances. Once Jesus has their attention, he promises them a greater role in the kingdom of God than what they could expect.

The Co-text

• John 1:29-34. In this passage, John the Baptist points out the long-awaited Jewish Messiah as Jesus walks by. John states that he knows Jesus is the Messiah because God told him that the one on whom the Spirit descended upon is the Messiah. John states that he saw the Spirit descend and remain upon Jesus at his baptism.
• John 1:35-42. In this passage, disciples of John the Baptist approach Jesus after John informs them that he is the long-awaited Jewish Messiah. This indicates that these two disciples of John were actively seeking the Messiah. As the section continues, one of the disciples, Andrew, informs his brother, Peter, that they have found the Messiah. This indicates that they were actively seeking the Messiah. Andrew introduces Cephas to Jesus at which time Jesus changes Cephas’ name to Peter. This is an allusion to how Jesus changes the identity of those who seek him out.

The previous texts influence how this passage is read by introducing the audience to the nature of Jesus’ ministry to others and how he includes seekers in his ministry.

Expectations set up by now in the story that influence how you relate to the characters, the setting, the conflict, or the argument and/or message? 

• Jesus. From the prior passages, Jesus has revealed his nature by including seekers in his ministry and changing their identity.
• Philip. It is very possible that Philip is the unnamed disciple of John the Baptist mentioned in v. 35. Michaels states “In the present context, it also lends credibility to Schnackenburg’s suggestion that Philip is the unnamed disciple of verse 40. This proposal, while not provable, explains why Jesus so quickly “finds” Philip (v. 43), and why Philip then proceeds to do just what Andrew had done (v. 45)” p. 126). Keener argues against Philip as the anonymous disciples stating, “In the Fourth Gospel, anonymity applies especially to the beloved disciple (at least in later parts of the Gospel), but not exclusively to him” (p. 480). Regardless, Philip’s character as an evangelist is developed in this passage as he seeks out Nathanael, informing him of Jesus and then introducing him to Jesus. Bruce states “Such wonderful news could not be kept to themselves: their friends must share it with them” (p. 57). Keener highlights how “This narrative directly parallels the Andrew and Simon account (one disciple bringing a prospective disciple to Jesus, and Jesus revealing the newcomer’s heart)” (p. 479).

Development of Important Words/Motifs:

• Follow, Come, Called. Jesus’ followers are called to come and follow him, joining him as full partners in his ministry. Bruce states “The verb ‘went after’ or ‘followed’ is in the aorist tense; it may be taken as an instance of the ‘ingressive’ aorist: ’they became his followers’” (p. 56).
• See, Saw. Five times in this passage a derivative of “see” is used. This is an allusion to the fact that these men were actively seeking the Messiah.
• Found. Those who actively seek out Jesus find him. Bruce continues “No one can foresee, when he brings a man or woman to Jesus, what Jesus will make of that person” (p. 58).

Context

(See Introduction)

Customs or moral assumptions help make sense out of this passage:

It is important to understand that the disciples were searching for something more in their life.

• John’s disciples had chosen to follow him, but ultimately were in search of the best, the Messiah. It was the dream of a young Israelite boy to become a disciple of the best rabbi. John’s disciples left the best rabbi born of woman to follow the perfect rabbi.
• Andrew and Philip went and looked for Peter and Nathanial so that they two could follow Jesus.

The knowledge of this setting helps us understand how important it was for an Israelite to be chosen by a rabbi.

Appeal to Particular Cultural Conventions/Cues:

In this text we see distribution of power, social roles, and honor and shame. We see these in the opportunity of these Israelites being able to follow a rabbi.

The Interface of Contexts:

This text should cause its reader to ask himself, “Am I seeking Jesus like these men were seeking?”

Similarly, who today is actively seeking to find Jesus and joining him in his ministry to the lost.

Intertext

Sensitivity to OT/LXX/HB Citations and Echoes and Their Significance:

OT passages are explicitly cited in this text their significance in this new context:

• Genesis 28:12. “12 And he dreamed that there was a ladder set up on the earth, the top of it reaching to heaven; and the angels of God were ascending and descending on it.” It seems this is the passage that Jesus is quoting to Nathanael. Much is made in the commentaries about this passage. Jacob (trickster), later named Israel (the one who strives with God), is the one who dreamed this dream. Jesus declares Nathanael to be the true Israel of whom there is no deceit. Grammatically, Jesus is the ladder upon which the angels ascend and descend.

OT passages are explicitly cited in this text and their significance in this new context:

• Genesis 27:35-36. “35 But he said, “Your brother came deceitfully, and he has taken away your blessing.” 36 Esau said, “Is he not rightly named Jacob? For he has supplanted me these two times. He took away my birthright; and look, now he has taken away my blessing.” Then he said, “Have you not reserved a blessing for me?”” In this passage, Jacob is described as a trickster.
• Genesis 32:27-29. “27 So he said to him, “What is your name?” And he said, “Jacob.” 28 Then the man said, “You shall no longer be called Jacob, but Israel, for you have striven with God and with humans, and have prevailed.” 29 Then Jacob asked him, “Please tell me your name.” But he said, “Why is it that you ask my name?” And there he blessed him.” It is in this passage that God changes Jacob’s name (and identity) from trickster to the one who strives with God.
• Hosea 9:10. “10 Like grapes in the wilderness, I found Israel. Like the first fruit on the fig tree…” In this passage, there is an allusion to Israel being the first fruit on the fig tree. There was probably a double meaning in Jesus’ declaration of Nathanael when he saw him under the fig tree.
• Micah 4:4. “4 but they shall all sit under their own vines and under their own fig trees, and no one shall make them afraid; for the mouth of the Lord of hosts has spoken.” This passage is another allusion to a fig tree that speaks of the declarations of the Lord.

This passage is the “story of God and God’s people”. In this passage, God is presenting a way (Jesus) for his children, especially those who are actively seeking him, to go into a deeper relationship with Him. When Jesus reveals himself to those who are seeking him, he changes their identity and invites them to join him in his ministry to the lost. Keener states that “John seems to indicate that an honest and open heart confronted with the true Jesus himself – and not merely another’s testimony about him without that encounter – will immediately become his follower (3:20-21)” (p. 481). Michaels states “the plural “you all” should be understood finally as including the readers of the Gospel. Whatever experiences are in store for Jesus’ disciples are in store for us as well – not just vicariously but actually – as we read the Gospel and enter into its world…” (p. 134). This is the “story of God and God’s people”.

John 1:43 (CSB)

43 The next day Jesus decided to leave for Galilee. He found Philip and told him, “Follow me.”

Main Verbs

Decided

Leave

Found

Told

Follow

Verbs

Decided

• Tense – Past
• Mood – Indicative
• Voice – Active

Leave

• Tense – Past
• Mood – Indicative
• Voice – Active

Found

• Tense – Past
• Mood – Indicative
• Voice – Active

Told

• Tense – Past
• Mood – Indicative
• Voice – Active

Follow

• Tense – Present
• Mood – Imperative
• Voice – Active

Genre

(See Introduction)

John 2:1-12. This passage is a narrative in a Gospel.

Demarcation

All of the English translations surveyed demarcate this passage as one coherent section entitled The Wedding at Cana.

• F. F. Bruce. Bruce demarcates this passage as belonging to two separate sections. The first section includes 2:1-11 entitled The Sign at Cana. The second section is solely verse eleven entitled Residence at Capernaum.
• J. Ramsey Michaels. Bruce demarcates this passage as belonging one cohesive section entitled Jesus at Cana and Capernaum.
• Craig S. Keener. Keener demarcates this passage as belonging to parts of two different sections. The first section includes 2:1-11 entitled Relationship versus Ritual Purification. The second section includes 2:12-22 entitles The Old and New Temples. Keener admits that, “Technically, 2:12 is a transitional paragraph between 2:1-11 and 2:13-22. It allows geographical and chronological transition and provides necessary historical information about Jesus of Nazareth’s residence in Capernaum, explaining why tradition strongly identified him with both communities” (p. 517).

There are several markers that assist in the analysis of demarcating this passage. The first marker is the passage beginning with, “The next day…” signaling a change in time. Other textual markers in the passage are a change of location and a change of characters in the scene.

Moving the boundaries to include other verses would confuse the teaching of this passage.

Argument the Text

The author uses a narrative to depict Jesus’ first miracle at a wedding feast. There are six characters in the passage: Jesus’ mother, Jesus, Jesus’ disciples, the servants, the headwaiter, and the groom. Three of the characters speak; Jesus’ mother, Jesus, and the headwaiter. The narrative begins with the narrator establishing the time, location, and characters in the scene. After the introduction, the narrative is made up primarily of dialogue between the characters. John concludes the passage by describing this event as the first revealing sign of Jesus’ glory and that his disciples believed in him.

The issues in this passage:

• Jesus honors his mother even though his time has not yet come. At this wedding feast that would have lasted for days, the wedding party runs out of wine. This would have been a social faux pas. Wanting to spare the wedding party embarrassment, Mary urges Jesus to step in. But Jesus declares that his time has not yet come to reveal his glory. But supposedly because it is his mother, Jesus goes ahead and turns water into wine.
• Jesus turns water into wine. Jesus turns the water into wine, very good wine. When the headwaiter tastes the wine, he questions the groom as to why he waited so long to bring out the good wine. Ramsey highlights the large amount of wine that Jesus creates. He states that, “when Jesus gives life, he gives it abundantly, far beyond all need or expectation” (p. 149). Keener adds that “John’s mention of the size of the waterpots suggests that the abundant quantity of wine would provide far more than enough for the remainder of the feast… Thus the sign may reveal Jesus’ ability to provide amply spiritually as well as materially” (p. 513).
• The narrator (John) declares this as a miraculous sign revealing Jesus’ glory and the disciple’s belief in him. John concludes this passage by informing his audience that this was the first miraculous sign Jesus performed that revealed his glory. John also informs his audience that the disciples believed in him. In the Contemporary English Version of the Holy Bible, there is a marginal note in verse eleven that states “miracle: The Greek text has “sign.” In the Gospel of John the word “sign” is used for the miracle itself and as a way of pointing to Jesus as the Son of God.”

Mary and Jesus act in a way that would indicate a close relationship. Mary urges Jesus to save the day even though his first response to her was to say that it was not the right time. Mary disregards Jesus’ initial response and tells the waiters to do what Jesus tells them to do. Even though his time has not come, Jesus relents. This is outside his normal character that John reveals as he continues his gospel. According to John, Jesus did not back down to conflict regardless if it came from the religious leaders or his own disciples. But for his mother, Jesus relents. 

Some of the indicators for how to make decisions about how to react to the various characters are inferred. To best understand the characters and their reactions, it is important to attempt to step into their shoes and consider what was going on in their life and times. Doing this helps explain this text. Also, John, as the narrator, helps conclude the narrative with his concluding summation.

This passage is about Jesus respect for his mother and his true identity as the Creator. Jesus respects his mother’s wishes even though the timing is not right by creating the best wine out of water. This creative act is one miraculous sign that John uses to reveal his identity.

The Co-text

Prior to this passage, John the Baptist identifies Jesus as the Son of God. Some of John’s disciples, who had been searching for the long-awaited Jewish messiah, follow Jesus. These disciples become a major part of Jesus’ earthly ministry and most importantly the foundation upon which Jesus’ church is built after his resurrection and ascension. It is important to this passage that the disciples are present to witness Jesus’ first miraculous sign so that they can continue testifying about Jesus’ identity.

In prior passages, the identity of Jesus has been confirmed by John the Baptist. As the story continues, Jesus reveals part of his nature by changing the identity of his followers. In this narrative, Jesus continues to reveal his nature by a supernatural creative act.

Development of Important Words/Motifs:

• Signs. Bruce states that, “The NT miracles are not mere miracles; they are all signs of some underlying reality” (p. 72).
• Glory. While only a few of the people at the wedding feast realize that a miracle has occurred, those who do recognize Jesus’ glory and believe on that account. Keener states that this sign “starts him on the road to his hour, the cross” (p. 506).

Openness to Interpretive Possibilities:

• The third day. Some interpreters place significance on the third day mentioned in verse one. Bruce states that “Some interpreters see a symbolic significance in ‘the third day’: Jesus’ manifesting his glory on the third day has been to adumbrate his resurrection. It is very doubtful if the Evangelist had any such thought in his mind” (p. 68).
• Jesus’ mother Mary. In John’s gospel, Mary only appears here and at Jesus’ crucifixion and she is never mentioned by name. Some interpreters see this as an inference to the nation of Israel. Bruce states that “Attempts have been made to view her allegorically in this Gospel – as personifying Israel or the church, for example – but their validity is very doubtful” (p. 68).

Without reading further, we do not know:

• Signs. Jesus’ signs, or miracles, are a key part of John’s gospel. John uses these miraculous signs throughout his gospel to prove Jesus’ identity as the Lamb of God.
• The disciple’s belief. Throughout John’s gospel the disciples understanding of Jesus’ identity is a key plot. John uses this storyline as a motif for the faith in Jesus that his audience may be experiencing.

Context

(See Introduction)

Socio-Historical Setting:

It is important to understand the customs of a Jewish wedding feast. Bruce states that “Such a festal occasion might be prolonged for a week, and for the wine to run short before it was due to end was a serious blow, particularly damaging to the reputation of the host” (p. 69). Keener states that “Preventing a social afront to his host or the dissatisfaction of the guests was more critical to the Johannine Jesus than the affront offered to the tradition of purification by water” (p. 513). Keener concludes that “Public opinion was important at weddings, and one who ran out of wine would be shamed, probably for years to come” (p. 515).

The knowledge of this setting helps us understand how important it was for the wedding party to have appropriate elements of a wedding feast.

Appeal to Particular Cultural Conventions/Cues:

In this text we see distribution of power, social roles, and honor and shame. We see these in Jesus changing water into the best wine as the Creator of all. Performing this sign reveals his identity through the distribution of his power and for his concern for his mother and her friends regarding social roles and honor and shame.

Intertext

OT passages alluded to and their significance in this new context:

• Judges 11:12. “12 Jephthah sent messengers to the king of the Ammonites, asking, “What do you have against me that you have come to fight me in my land?” This passage from Judges has the same type of language, a Hebraic idiom, that Jesus responds with to his mother in John’s narrative of the wedding in Cana.
• 1 Kings 17:18. “18 She said to Elijah, “Man of God, what do you have against me?” This passage from First Kings has the same type of language, a Hebraic idiom, that Jesus responds with to his mother in John’s narrative of the wedding in Cana.
• 2 Kings 3:13a. “13 However, Elisha said to King Joram of Israel, “What do we have in common?” In this passage from Second Kings, Elisha confronts King Joram of Israel questioning him as to what he has in common with the king of Judah. This is similar language, a Hebraic idiom, that Jesus responds with to his mother in John’s narrative of the wedding in Cana.
• 2 Chronicles 35:20-21. “20 After all this that Josiah had prepared for the temple, King Neco of Egypt marched up to fight at Carchemish by the Euphrates, and Josiah went out to confront him. 21 But Neco sent messengers to him, saying, “What is the issue between you and me, king of Judah? I have not come against you today but I am fighting another dynasty.” In this passage from Second Chronicles, the king of Egypt uses the same language as Jesus uses in John 2.

Other passages brought to mind by a reading of this one, and how this might inform a canonical reading of this text:

• Matthew 8:29. “29 Suddenly they shouted, “What do you have to do with us, Son of God? Have you come here to torment us before the time?”” In this passage from his gospel, Matthew quotes the demons that Jesus confronts as saying words similar, a Hebraic idiom, to what Jesus says to his mother Mary in John 2.
• Matthew 9:13. “13 Go and learn what this means: I desire mercy and not sacrifice. For I didn’t come to call the righteous, but sinners.”” In this passage from his gospel, Matthew quotes Jesus as saying he desires mercy to others over sacrifice. This is exactly what Jesus practices in John 2 when he desires to prevent the bridal feast from suffering an embarrassing cultural blow.
• Matthew 15:32. “32 Jesus called his disciples and said, “I have compassion on the crowd, because they’ve already stayed with me three days and have nothing to eat. I don’t want to send them away hungry, otherwise they might collapse on the way.”” In this passage from his gospel, Matthew shows Jesus practicing mercy for others. This is exactly what Jesus practices in John 2 when he desires to prevent the bridal feast from suffering an embarrassing cultural blow.
• Mark 1:23-24. “23 Just then a man with an unclean spirit was in their synagogue. He cried out, 24 “What do you have to do with us, Jesus of Nazareth? Have you come to destroy us? I know who you are—the Holy One of God!”” In this passage from his gospel, Mark quotes the unclean spirits that Jesus confronts as saying words similar, a Hebraic idiom, to what Jesus says to his mother Mary in John 2.
• Mark 5:7. “7 And he cried out with a loud voice, “What do you have to do with me, Jesus, Son of the Most High God? I beg you before God, don’t torment me!”” In this passage from his gospel, Mark quotes the unclean spirits that Jesus confronts as saying words similar, a Hebraic idiom, to what Jesus says to his mother Mary in John 2.
• Mark 8:2. “2 “I have compassion on the crowd, because they’ve already stayed with me three days and have nothing to eat.” In this passage from his gospel, Mark shows Jesus practicing mercy for others. This is exactly what Jesus practices in John 2 when he desires to prevent the bridal feast from suffering an embarrassing cultural blow.
• Luke 8:28. “28 When he saw Jesus, he cried out, fell down before him, and said in a loud voice, “What do you have to do with me, Jesus, Son of the Most High God? I beg you, don’t torment me!”” In this passage from his gospel, Luke quotes the unclean spirits that Jesus confronts as saying words similar, a Hebraic idiom, to what Jesus says to his mother Mary in John 2.
• Ephesians 3:20. “20 Now to him who is able to do above and beyond all that we ask or think according to the power that works in us…” In this passage from his letter known as Ephesians, Paul tells his audience that Jesus is able to do above and beyond anything we can ask or think of. This is what takes place in John 2. Jesus turns water into the highest quality wine. Not only is the quality of wine extremely good, but the abundance of wine is much more than could be consumed.

Sensitivity to the Canonical Story:

This passage is the “story of God and God’s people”. In this passage, Jesus initiates his ministry with his first sign. This sign starts Jesus’ journey to the cross. Jesus’ mother asks for him to help out the bride and groom of the wedding to avoid a social faux paux. While Jesus states that his time has not yet come, Jesus’ ultimate concern is with others. Not only does Jesus produce the best wine from water. Jesus provides abundant quantities, much more wine than is needed. This is the story of God and God’s people.

John 2:11b (CSB)

He revealed his glory, and his disciples believed in him.

Main Verbs

Revealed

Believed

Verbs

Revealed

• Tense – Past
• Mood – Indicative
• Voice – Active

Believed

• Tense – Past
• Mood – Indicative
• Voice – Passive

Genre

(See Introduction)

John 2:13-25. This passage is a narrative in a Gospel.

Determination of the Text

The majority of English translations demarcate this passage as one coherent section.

• CSB, NASB, NRSV, NIV, CEB, MSG. The CSB, NASB, NRSV, NIV, CEB, and MSG demarcate this passage as one coherent section entitled Cleansing the Temple (CSB).
• ESV, CEV. The ESV and CEV demarcate this passage as belonging to two separate sections. The first section includes 2:13-22 entitled Jesus Cleanses the Temple. The second section includes 2:23-25 entitled Jesus Knows What is in Man. (ESV).
• NLT. The NLT demarcates this passage as belonging to two separate sections. The first section includes 2:13-22 entitled Jesus Clears the Temple. The second section includes 2:23-3:21 entitled Jesus and Nicodemus.
• F. F. Bruce. Bruce demarcates this passage as belonging to two separate sections. The first section includes 2:13-22 entitled Cleansing of the Temple. The second section includes 2:23-25 entitled Superficial Faith.
• J. Ramsey Michaels. Bruce demarcates this passage as belonging to parts of two separate sections. The first section includes 2:13-22 entitled Jesus in the Temple at Passover. The second section includes 2:23-3:21 entitled Jesus and Nicodemus at Passover.
• Craig S. Keener. Keener demarcates this passage as belonging to parts of two different sections. The first section includes 2:12-22 entitles The Old and New Temples. Keener admits that, “Technically, 2:12 is a transitional paragraph between 2:1-11 and 2:13-22. It allows geographical and chronological transition and provides necessary historical information about Jesus of Nazareth’s residence in Capernaum, explaining why tradition strongly identified him with both communities” (p. 517). The second section includes 2:23-24 entitled Untrustworthy Believers.

The textual marker that assists in demarcating this passage is the change in location from the previous passage. The previous passage describes Jesus and those close to him making their homes in Capernaum. This passage then describes Jesus observing the Passover festival in Jerusalem. The next passage then changes themes as the narrative of Nicodemus’ visit to see Jesus at night is told.

Moving the boundaries to include other verses would confuse the teaching of this passage.

Argument of the Text:

The author uses a narrative to depict Jesus clearing the temple. John also interrupts the narrative twice to explain that the disciples understood Jesus’ comments only after he was glorified after his resurrection. There are four characters in the passage: Jesus, people selling in the temple, the disciples, and the Jews. Jesus and the Jews speak in this narrative.

The issues in this passage:

• Jesus drives out those selling animals and the money changers from the temple. The Jewish people in Jerusalem had transformed the temple from a place where God’s people could come and offer their ceremonial sacrifices to God to a system that was taking advantage of the sacrificial system. Bruce states that “It was a convenience to worshippers to be able to buy them as close as possible to the place where they were to be sacrificed… Nor is there evidence for the common idea that the sale of animals was a means of lining the pockets of the chief priests. The money-changers also performed a convenient service for visitors to the temple, who might bring all sorts of coinage with them and require to have it exchanged for something more acceptable” (p. 74). While scholars excuse the practice of convenience, God does not call his people to a life of ease. The sacrificial system that God set up was meant to help his people reflect upon the cost of sin. Providing convenience subverted God’s design. Michaels states that Jesus “denounces trade in the temple not because it is dishonest or corrupt, but because it exists there at all” (p. 160).
• The Jews ask for a sign. Instead of reflecting upon what the temple system had evolved into, the Jews demanded a sign for Jesus’ authority. Michaels states that “The “signs” have been given. “These things” are themselves the signs, but unlike Jesus’ disciples, “the Jews” in Jerusalem have neither seen nor believed” (p. 164). Michaels concludes that ““the signs” are simply Jesus’ “deeds,” not necessarily miraculous but full of revelatory significance. First Jesus’ disciples, and now these believers at the Passover festival, saw significance in things Jesus had done, while “the Jews” saw only a threat to their authority as guardians of the temple” (p. 173.
• Jesus declares that if the temple is destroyed, he will raise it up in three days. Jesus’ response versus the Jewish understanding of what he was saying reveals that the Jews were not reflecting upon the truth. The temple was to be a place where all people could come and be near the presence of God. The Jews had perverted the system. Jesus, God’s presence who had come near, was not recognized for who he truly was. Keener states that “Because such an act would have deliberately provoked the authorities to seek Jesus’ death, we should also see the act in the temple as a pivotal event in Jesus’ mission” (p. 520). Hays points out that “It is not accurate, then, to say that Jesus nullifies or replaces Israel's Torah and Israel's worship life. Rather, he assumes and transforms them” (2014, p. 82). Hays further states that, “Jesus now takes over Temple's function as a place of mediation between God and human beings” (2014, p. 86). 
• Many believed in Jesus’ name because of the signs he was doing. Because of the signs that Jesus was performing many people believed in his name. Bruce states that “Jesus in the Synoptic Gospels deprecates the faith that must be supported by a sign, the Jesus of the Fourth Gospel performs signs expressly to call forth faith” (p. 77). 
• Jesus did not entrust himself to the people for he did not need others to glorify himself. Jesus did not desire humankind to glorify him because of what he did. Jesus desires people to glorify him because of who he is – God.

Jesus becomes angry and rebels against the current culture that had grown up in the temple. Jesus reveals that he is the true temple. The disciples heard all of this in the moment but did not fully understand this truth until Jesus was glorified. The Jews demand that Jesus’ reveal his authority instead of reflecting upon what they had become. Bruce states that “What Jesus did is best classified as an act of prophetic symbolism” (p. 75). Michaels states that “These sayings, while directed to the religious authorities in Jerusalem as part of a controversy proved by his actions, are (like the miracle at Cana) intended primarily for his own disciples” (p. 157).

Some of the indicators for how to make decisions about how to react to the various characters are inferred. To best understand the characters and their reactions, it is important to attempt to step into their shoes and consider what was going on in their life and times. Doing this helps explain this text. Also, John, as the narrator, helps interpret the narrative as he fills in some blanks as the narrator.

This passage gets its message across by describing the reactions of the characters as they relate to Jesus’ acts surrounding the temple and the Passover Festival.

This passage is about Jesus rebelling against the misuse of the temple system that had evolved into a system that took advantage of people who were trying to come near to God.

The Co-text

Prior to this passage, John the Baptist identifies Jesus as the Son of God. Some of John’s disciples, who had been searching for the long-awaited Jewish messiah, follow Jesus. These disciples become a major part of Jesus’ earthly ministry and most importantly the foundation upon which Jesus’ church is built after his resurrection and ascension. Jesus, with his disciples, attend a common Jewish marriage ceremony where Jesus provides abundantly when the ceremony runs out of wine.

In prior passages, the identity of Jesus has been confirmed by John the Baptist. As the story continues, Jesus reveals part of his nature by changing the identity of his followers and through a supernatural creative act. In this passage, Jesus objects to what the Jewish temple system had become.

Development of Important Words/Motifs:

• Marketplace. God established the temple and the sacrificial system as the way his people could come near to him and be worthy to be in his presence. This system evolved over time to become something that took advantage of people, primarily the disadvantaged. Those in authority and in power were using the temple system as a way to profit. Keener disagrees, stating that “Some have proposed that Jesus challenged economic exploitation in the temple, but the evidence for this is questionable” (p. 522).
• Signs. Bruce states that, “The NT miracles are not mere miracles; they are all signs of some underlying reality” (p. 72). Bruce continues “There are two levels of believing in Jesus’ name – that spoken of in John 1:12, which carries with it the authority to become God’s children, and that spoken of here. The former level involves unreserved personal commitment, the practical acknowledgment of Jesus as Lord, but it will not be attained so long as ‘we see the signs but see not him’” (p. 78).
• Temple. The Jewish temple system had become corrupt. Jesus shows up on the scene as the perfect embodied temple of God.

Context

It is important to understand the evolution of the Jewish sacrificial temple system. God, in the Old Testament, had provided a system for his people to purify themselves so they could come and be in his presence. This started with a tabernacle as they wandered through the wilderness. Eventually, God’s people settled in the land he promised them. King Solomon had the privilege of constructing a permanent temple in Jerusalem for God’s people to come into the presence of God. Over time, this sacrificial temple system had become corrupted as the affluent were taking advantage of the commoner’s attempts to come near to God.

The knowledge of this setting helps us understand why Jesus was so indignant with the brokenness of the temple.

Appeal to Particular Cultural Conventions/Cues:

This text appeals to the cultural conventions of distribution of power. Affluent people who had means were exploiting the needs of the commoner. They were taking advantage of the righteous people who were obeying their God.

The world we live in today exhibits some these same characteristics where the rich and powerful take advantage of others for profit.

Intertext

OT passages explicitly cited in this text and their significance in this new context:

• Psalms 69:9. “9 because zeal for your house has consumed me, and the insults of those who insult you have fallen on me.” John as the narrator interrupts the story to announce that the disciples remembered this passage regarding Jesus’ zeal for his Father’s house.

OT passages alluded to in this text and their significance in this new context:

• Isaiah 56:7. “7 I will bring them to my holy mountain and let them rejoice in my house of prayer. Their burnt offerings and sacrifices will be acceptable on my altar, for my house will be called a house of prayer for all nations.” This passage is alluded to by Jesus when he states that the temple is to be a house of prayer. The temple was to be a place for all people to come and present their sacrifices before the Lord. The temple system that had been set up short-circuited this sacrificial system and defiled the nations access to God.

Other passages brought to mind by a reading of this one, and how this might inform a canonical reading of this text:

• Matthew 21:12-13. “12 Jesus went into the temple and threw out all those buying and selling. He overturned the tables of the money changers and the chairs of those selling doves. 13 He said to them, “It is written, my house will be called a house of prayer, but you are making it a den of thieves!”” In this passage from his gospel, Matthew describes the same scene as described in John 2.
• Mark 8:11-13. “11 The Pharisees came and began to argue with him, demanding of him a sign from heaven to test him. 12 Sighing deeply in his spirit, he said, “Why does this generation demand a sign? Truly I tell you, no sign will be given to this generation.”” In this passage from his gospel, Mark describes how the Jewish leaders demanded a sign from Jesus proving to them his identity.
• Mark 11:15-17. “15 They came to Jerusalem, and he went into the temple and began to throw out those buying and selling. He overturned the tables of the money changers and the chairs of those selling doves, 16 and would not permit anyone to carry goods through the temple. 17 He was teaching them: “Is it not written, My house will be called a house of prayer for all nations? But you have made it a den of thieves!”” In this passage from his gospel, Mark describes the same scene as described in John 2.
• Mark 14:58. “57 Some stood up and gave false testimony against him, stating, 58 “We heard him say, ‘I will destroy this temple made with human hands, and in three days I will build another not made by hands.’”” In this passage from his gospel, Mark describes that at Jesus trial, false witnesses testified to him saying that he would destroy the temple and the new temple would be raised in three days.
• Luke 19:45-46. “45 He went into the temple and began to throw out those who were selling, 46 and he said, “It is written, my house will be a house of prayer, but you have made it a den of thieves!”” In this passage from his gospel, Luke describes the same scene as described in John 2.
• 1 Corinthians 3:16-17. “16 Don’t you yourselves know that you are God’s temple and that the Spirit of God lives in you? 17 If anyone destroys God’s temple, God will destroy him; for God’s temple is holy, and that is what you are.” In his first letter to the church in Corinth, Paul explains that God’s people are now the temple of God and that God’s Spirit dwells in each person. This is what Jesus’ sacrifice accomplished. Because of Jesus’ work on the cross and victory over death, the ancient temple system, the place where God dwelled with his people, was destroyed. God’s people are now the temple as opposed to the ancient Jewish temple.
• 2 Corinthians 6:16. “16 And what agreement does the temple of God have with idols? For we are the temple of the living God, as God said: I will dwell and walk among them, and I will be their God, and they will be my people.” In his second letter to the church in Corinth, Paul reiterates the truth that God’s people are now the temple of God and that God’s Spirit dwells in each person.
• Ephesians 2:21. “21 In him the whole building, being put together, grows into a holy temple in the Lord. 22 In him you are also being built together for God’s dwelling in the Spirit.” In his letter to the church in Ephesus, Paul explains that God’s people are now the temple of God and that God’s Spirit dwells in them. This is what Jesus’ sacrifice accomplished. Because of Jesus’ work on the cross and victory over death, the ancient temple system, the place where God dwelled with his people, was destroyed. God’s people are now the temple as opposed to the ancient Jewish temple.

This passage is the “story of God and God’s people”. In this passage, Jesus, who is the perfect incarnate temple of God, confronts the broken Jewish temple system. There were those who would come to notice the incarnate presence of God’s temple and there were others who did not recognize Jesus for who he truly was. This truth continues today. There are people who recognize Jesus for who he truly is and there are people who cannot see the truth of his identity. This is the story of God and God’s people.

John 2:19 (CSB)

19 Jesus answered, “Destroy this temple, and I will raise it up in three days.”

Main Verbs

Answered

Destroy

Raise

Verbs

Answered

• Tense – Past
• Mood – Indicative
• Voice – Active

Destroy

• Tense – Present
• Mood – Conditional
• Voice – Active

Raise

• Tense – Future
• Mood – Indicative
• Voice – Active

Genre

(See Introduction)

John 3:1-15. This passage is a narrative in a Gospel. Keener points out that like this passage, “Several of John’s narratives involve the pattern of sign, misunderstanding, clarification, and response” (p. 533). This passage is very closely tied to the passage that follows. John 3:16-21 is the authors theological explanation of this narrative.

Demarcation of the Text

The majority of English translations demarcate this passage as belonging to a larger section that includes 3:1-21. This is a very difficult choice to make. It appears that Jesus’ ends his speech in verse fifteen and verse sixteen is John summarizing the theological impact of Jesus’ words to Nicodemus. This is typical of several of John’s narratives which occurs again in the second half of John 3. Michaels states that in verse 16 unlike v. 13 and 14, “there is not title “Son of Man” to assure us that Jesus is still the speaker, and the conjunction “for” (gar) is one of the characteristic ways of introducing authorial comments or narrative asides in this Gospel” (p. 200). Michaels goes on to say that, “While few interpreters would seriously argue that Jesus actually uttered the words found in verses 16-21 to Nicodemus and his companions at the first Passover in Jerusalem, Jesus has been introduced as “the Word,” the only Revealer of God. It is fair to assume that once he is so introduced all authoritative revelation in the Gospel comes from him, whether through his own lips or the pen of the Gospel writer” (p. 200-201). Bruce states that “With verse 15 Jesus’ conversation with Nicodemus probably comes to an end; in verses 16-21 we have the Evangelist’s application to the reader of the significance of that conversation” (p. 89). Hence, 3:16-21, should be its own separate exegetical study so that the two teaching are given the full attention they deserve. Unfortunately, this is not the view of the vast majority of scholarship believes.

• CSB, NASB, NRSV, NIV, CEB, CEV, MSG. The CSB, NASB, NRSV, NIV, CEB, CEV, and MSG demarcate this passage as belonging to the larger section that includes 3:1-21 entitled Cleansing the Temple (CSB).
• ESV. The ESV demarcates this passage as one coherent section entitled You Must Be Born Again.
• NLT. The NLT includes 2:23-25 in this section entitle Jesus and Nicodemus.
• F. F. Bruce. Bruce demarcates this passage as belonging to the larger section that includes 3:1-21 entitled Nicodemus and the New Birth.
• J. Ramsey Michaels. Michales demarcates this passage as belonging to a larger section that includes 2:23-3:21 entitled Jesus and Nicodemus at Passover.
• Craig S. Keener. Keener demarcates this passage as belonging to the larger section that includes 3:1-21 entitled Nicodemus and the Heavenly Witness.

The textual marker that assists in demarcating this passage is the change in time from the previous passage. The previous passage describes Jesus observing the Passover festival in Jerusalem. This passage then changes time, at night, and themes as the narrative of Nicodemus’ visit to see Jesus at night is told. The next passage then transitions into the theological explanation of Jesus’ interaction with Nicodemus.

It is very tempting to include 3:1-15 and 16-21. Only one of the English translations and none of the scholars surveyed adhere to this separation. But including these two sections into one passage undermines the teaching of each.

Exploration of Text's Internal Development and Argument:

The author uses a narrative to record a Jewish leader, Nicodemus, approaching Jesus under the cover of dark to learn more about the truth of Jesus. Jesus uses this opportunity to explain the reality of the kingdom of God (Spirit) versus the kingdom of the world (flesh). There are five characters in the passage: Nicodemus, Jesus, believers, God, evil doers. Nicodemus asks Jesus questions about who he is and his purpose. Jesus responds by describing the spiritual nature of God’s kingdom versus the fleshly nature of the worldly kingdom.

The issues in this passage:

• Nicodemus – a Jewish ruler – visits Jesus at night. After Jesus clears the temple, a Pharisee comes to inquire of Jesus at night. Obviously, Nicodemus was curious about Jesus and not combatant. But he was not ready to make his interest in Jesus public, so he visited Jesus under the cover of night.
• Nicodemus acknowledges Jesus is from God. Nicodemus acknowledges that Jesus is from God based on the signs that he performs. Here again, John’s gospel highlights “signs”.
• Jesus declares that one must be born again – born of water and the Spirit – to see the kingdom of God. Michaels states that “They had “believed in his name,” but something more was “necessary”: they had to be “born from above.”” (p. 187). Michaels adds that “while God’s love is universal, it guarantees eternal life not for the whole world indiscriminately but for “everyone who believes” (p. 203). Keener states that, “New birth is… an image of absolute transformation” (p. 552).
• Just as the wind blows where it pleases so it is with the lives of those who are born of the Spirit. Belief in Jesus, following Jesus is a mystery. It is a mystery why some people choose to follow Jesus while others choose to reject Jesus. Bruce states that “As the coming or going of the wind cannot be controlled by human power or wisdom, so the new birth of the Spirit is independent of human volition – coming neither ‘from the will of flesh nor from the will of a man,’ as John has already put it in his prologue. The hidden work of the Spirit in the human heart cannot be controlled or seen, but its effects are unmistakably evident” (p. 85). Keener states that, “those born of the Spirit replicate the Spirit’s character, making their origin and destiny as mysterious to outsiders as their Lord from above, whose identity confounded the “world”” (p. 555).
• Jesus declares that we speak of things we know. Keener states that, “Like most characters in the Fourth Gospel, especially Jesus’ opponents, Nicodemus fails to understand Jesus’ heavenly message… Usually they misunderstand Jesus by interpreting him solely within the framework of their own culture’s expectations, even when Jesus seeks to accommodate their language by speaking “of earthly things”” (p. 545). Keener continues, “Jesus’ heavenly teaching in John remains obscure except to disciples who persevere, to those who receive the insight of the Spirit” (p. 550).
• Jesus declares that just as the snake was lifted up by Moses, so will he be lifted up. The snake lifted up in the wilderness saved God’s people from their sin. In the same way, Jesus being lifted up will save God’s people from their sin. Bruce states that “But the verb used for his being ‘lifted up’ (Gk. hypsoo) is carefully chosen; it denotes not only literal lifting up in space but also exaltation in glory. In this Gospel Jesus is glorified by being crucified” (p. 88). Keener states that, ““Lift up” certainly refers to the crucifixion there as elsewhere in the Gospel… It is possible also that “lift up” may represent another double entendre; the term or its equivalents can mean exalt by praise” (p. 565).  Brown agrees, stating that, “John's repeated use of the language of Jesus being "lifted up" (Greek hypsoo), a term that can indicate spatial elevation: Jesus will be lifted up on a cross to die. But the term can also mean to be exalted to a place of honor. John plays on both senses of the word to show how Jesus' death will ironically be his exaltation” (p. 12). 
• The purpose of Jesus being lifted up is so that those who believe in him will have eternal life. It is through Jesus’ sacrifice that eternal life will be granted to those who believe that Jesus is God’s Son.

After Jesus clears the temple, a Jewish leader approaches him under the dark cover of night. Nicodemus seems to believe in Jesus, but he needs more information. Jesus does not hold back when speaking to Nicodemus and questions his leadership ability. Jesus explains to Nicodemus that he must be born again – born of water and the Spirit to enter the kingdom of God. Jesus goes on to declare that he must be lifted up.

The indicators for how to make decisions about how to react to the various characters come from the dialogue. Nicodemus is honestly seeking the truth, even though under the cover of night. Jesus does not hold back when addressing this leader of the Jews.

This passage is about being born from above. In this passage, a Jewish leader approaches Jesus to seek truth. Jesus reveals that to inherit eternal life one must be born from above, born of the Holy Spirit. Only through belief in Jesus as the Son of God is one given eternal life.

The Co-text

Prior to this passage, John the Baptist identifies Jesus as the Son of God. Some of John’s disciples, who had been searching for the long-awaited Jewish messiah, follow Jesus. These disciples become a major part of Jesus’ earthly ministry and most importantly the foundation upon which Jesus’ church is built after his resurrection and ascension. Jesus, with his disciples, attend the Passover in Jerusalem where Jesus clears the temple of money changers and those selling animals for sacrifice.

In prior passages, the identity of Jesus has been confirmed by John the Baptist. As the story continues, Jesus reveals part of his nature by changing the identity of his followers and through a supernatural creative act. In this passage, Jesus speaks of John’s declaration in his Prologue. Jesus declares that there are two types of people – those who believe in him and will be given eternal life, and those who do not believe and already stand condemned because of their unbelief.

Development of Important Words/Motifs:

• Ruler. John describes Nicodemus as a ruler of the Jews. Nicodemus was a religious leader of the Pharisees. The Pharisees ruled over the Jewish people how to follow God’s laws. Bruce states that, “The Pharisees exercised an influence on the general public out of all proportion to their numbers” (p. 81).
• Night, Light, Darkness. In this passage, much is made of dark and light. People love the dark because it allows for their sin to go unnoticed. But people who love the truth love the light. Light illuminates and allows for the truth to be seen. Even a person who is in sin can love the light for it allows them to see the truth of their way and correct their errors. Bruce states that, “It is best to take the statement that Nicodemus’s visit was paid at night as a simple factual reminiscence, without giving it an allegorical interpretation, as though the darkness without reflected the darkness of Nicodemus’s understanding, which required to be illuminated” (p. 81). However, Michaels points out that “Every other use of “night” in this Gospel has negative associations” (p. 178). Keener states that, “Scholars propose various reasons why Nicodemus came by night… More likely, he comes at night to avoid being seen; night was the time for secret (sometimes antisocial) deeds and whatever one whished not to be known” (p. 536). It would be unusual for this single reference to night to only be factual especially when the passage relies so heavily on light versus darkness. This passage is all about being illuminated. To understand this passage as anything but an allegorical and factual discourse regarding Nicodemus specifically and those who do not except Jesus as God’s Son generally is to miss the double entendre of the gospel.
• Rabbi. Even as a ruler, Nicodemus honors Jesus as a rabbi. It is obvious that Nicodemus was interested in Jesus and wanted to learn more about his mission from God.
• Signs. Bruce states that, “The NT miracles are not mere miracles; they are all signs of some underlying reality” (p. 72). Bruce continues “There are two levels of believing in Jesus’ name – that spoken of in John 1:12, which carries with it the authority to become God’s children, and that spoken of here. The former level involves unreserved personal commitment, the practical acknowledgment of Jesus as Lord, but it will not be attained so long as ‘we see the signs but see not him’” (p. 78). Michaels states that, ““the signs” are simply Jesus’ “deeds,” not necessarily miraculous but full of revelatory significance. First Jesus disciples, and now these believers at the Passover festival, saw significance in things Jesus had done, while “the Jews” saw only a threat to their authority as guardians of the temple” (p. 173).
• Born again. ‘Born from above’ is another way this Greek text can be and most likely should be rendered.
• Water and the Spirit. Keener “suggest[s] that the entire phrase “born of water and of the Spirit is equivalent to 3:3’s “born from above,” that is, from God, and therefore refers to the activity of the Spirit” (p. 547).
• Flesh. Michaels states that “His point is simply that “flesh” and “spirit” are different spheres of reality, each producing offspring like itself” (p. 185). Keener states that, “flesh simply retains its biblical and early Jewish connotation of creaturely, human frailty” (p. 553). 

Context

(See Introduction)

It is important to understand the nature of the relationship between the Jewish leaders and the common Jew. There is a significant history and culture that lead the Jewish community in Jerusalem and throughout Palestine to arrive at this place and time in history. Understanding this is key to understanding this passage in its fullness.

The knowledge of this setting helps us understand why Jesus used the imagery he did.

This passage appeals to the cultural concern of honor and shame. Nicodemus approached Jesus under the cover of dark at night. Nicodemus did not want to lose any of his affluence. He wanted to learn more about Jesus, knowing he was from God, but was not ready to risk his reputation.

The world we live in today exhibits some these same characteristics. Many people today do not want to go all in with Jesus because of the risk of losing their reputation. This passage concludes that those people who have not accepted Jesus are already condemned for rejecting him. Again, Jesus is a binary choice. A person has either accepted him or rejected him. There is no middle ground.

Intertext

(See Introduction)

OT passages alluded to in this text their significance in this new context:

• Genesis 22:1-14. This passage is about God’s call to Abraham to sacrifice his one and only son. While God tested Abraham’s faith providing a substitute in the end, He does no such thing for himself sacrificing his one and only Son because of his love for the world as described in John’s gospel.
• Numbers 21:4-9. “4 Then they set out from Mount Hor by way of the Red Sea to bypass the land of Edom, but the people became impatient because of the journey. 5 The people spoke against God and Moses: “Why have you led us up from Egypt to die in the wilderness? There is no bread or water, and we detest this wretched food!” 6 Then the Lord sent poisonous snakes among the people, and they bit them so that many Israelites died. 7 The people then came to Moses and said, “We have sinned by speaking against the Lord and against you. Intercede with the Lord so that he will take the snakes away from us.” And Moses interceded for the people. 8 Then the Lord said to Moses, “Make a snake image and mount it on a pole. When anyone who is bitten looks at it, he will recover.” 9 So Moses made a bronze snake and mounted it on a pole. Whenever someone was bitten, and he looked at the bronze snake, he recovered.” This passage from Numbers details the event that Jesus refers to during his conversation with Nicodemus. Just as Moses lifted the snake up and everyone who looked at it was healed, so to everyone who looks at Jesus’ work on the cross is healed.
• Isaiah 52:13-15. “13 See, my servant will be successful; he will be raised and lifted up and greatly exalted. 14 Just as many were appalled at you— his appearance was so disfigured that he did not look like a man, and his form did not resemble a human being— 15 so he will sprinkle many nations.  Kings will shut their mouths because of him, for they will see what had not been told them, and they will understand what they had not heard.” In this passage, Isaiah foretells of the suffering servant who will be seemingly put to shame but in truth is exalted.
• Ezekiel 36:25-27. “25 I will also sprinkle clean water on you, and you will be clean. I will cleanse you from all your impurities and all your idols. 26 I will give you a new heart and put a new spirit within you; I will remove your heart of stone and give you a heart of flesh. 27 I will place my Spirit within you and cause you to follow my statutes and carefully observe my ordinances.” In this passage, Ezekiel delivers the promise from God to his people of how he will cleanse his people with water and will give them a new heart and put his Spirit in them. This is what Jesus has come to do and explains to Nicodemus in John 3.

Other passages brought to mind by a reading of this one, and how this might inform a canonical reading of this text:

• Acts 2:33. “33 Therefore, since he has been exalted to the right hand of God and has received from the Father the promised Holy Spirit, he has poured out what you both see and hear.” In this passage from his history of the early church, Luke records Peter’s speech on the Day of Pentecost. In that speech, Peter describes how Jesus was exalted through his crucifixion and has now poured out the promised Holy Spirit upon all people. This is what Jesus describes during his conversation with Nicodemus in John 3.
• Acts 5:31. “31 God exalted this man to his right hand as ruler and Savior, to give repentance to Israel and forgiveness of sins.” In this passage from his history of the early church, Luke records Peter and the disciple’s speech in front of the Sanhedrin after their arrest for preaching about Jesus in the temple. In that speech, Peter describes how Jesus was exalted through his crucifixion and has given repentance and forgiveness of sins to his people. This is what Jesus describes during his conversation with Nicodemus in John 3.
• Philippians 2:9. “9 For this reason God highly exalted him and gave him the name that is above every name…” In this passage from his letter to the church in Philippi, Paul describes how through his being raised up on the cross Jesus was exalted above all. This is what Jesus describes during his conversation with Nicodemus in John 3.

This passage is the “story of God and God’s people”. In this passage, Jesus is approached by a ruler of the Jews under the cover of dark. Jesus declares that God so loved the world that whoever accepted Jesus will be given eternal life. But because people love their sin, they love the cover of dark and hate the light. This is the story of God and God’s people.

John 3:14-15 (CSB)

14 “Just as Moses lifted up the snake in the wilderness, so the Son of Man must be lifted up, 15 so that everyone who believes in him may have eternal life.

Main Verbs

Lifted

(be) Lifted

Believes

Have

Verbs

Lifted

• Tense – Past
• Mood – Indicative
• Voice – Active

(be) Lifted

• Tense – Future
• Mood – Indicative
• Voice – Passive

Believes

• Tense – Present
• Mood – Conditional
• Voice – Active

Have

• Tense – Future
• Mood – Conditional
• Voice – Passive

Genre

(See Introduction)

John 3:16-21. This passage is a theological explanation of the preceding narrative, John 3:1-15. Keener points out that like this passage, “Several of John’s narratives involve the pattern of sign, misunderstanding, clarification, and response” (p. 533).

Demarcation of the Text

The majority of English translations demarcate this passage as belonging to a larger section that includes 3:1-21. This is a very difficult choice to make. It appears that Jesus’ ends his speech in verse fifteen and verse sixteen is John summarizing the theological impact of Jesus’ words to Nicodemus. This is typical of several of John’s narratives which occurs again in the second half of John 3. Michaels states that in verse 16 unlike v. 13 and 14, “there is not title “Son of Man” to assure us that Jesus is still the speaker, and the conjunction “for” (gar) is one of the characteristic ways of introducing authorial comments or narrative asides in this Gospel” (p. 200). Michaels goes on to say that, “While few interpreters would seriously argue that Jesus actually uttered the words found in verses 16-21 to Nicodemus and his companions at the first Passover in Jerusalem, Jesus has been introduced as “the Word,” the only Revealer of God. It is fair to assume that once he is so introduced all authoritative revelation in the Gospel comes from him, whether through his own lips or the pen of the Gospel writer” (p. 200-201). Bruce states that “With verse 15 Jesus’ conversation with Nicodemus probably comes to an end; in verses 16-21 we have the Evangelist’s application to the reader of the significance of that conversation” (p. 89). Hence, 3:16-21, should be its own separate exegetical study so that the two teaching are given the full attention they deserve. Unfortunately, this is not the view of the vast majority of scholarship believes.

• CSB, NASB, NRSV, NIV, CEB, CEV, MSG. The CSB, NASB, NRSV, NIV, CEB, CEV, and MSG demarcate this passage as belonging to the larger section that includes 3:1-21 entitled Cleansing the Temple(CSB).
• ESV. The ESV demarcates this passage as one cohesive section entitled You Must Be Born Again.
• NLT. The NLT includes 2:23-25 in this section entitle Jesus and Nicodemus.
• F. F. Bruce. Bruce demarcates this passage as belonging to the larger section that includes 3:1-21 entitled Nicodemus and the New Birth.
• J. Ramsey Michaels. Michales demarcates this passage as belonging to a larger section that includes 2:23-3:21 entitled Jesus and Nicodemus at Passover.
• Craig S. Keener. Keener demarcates this passage as belonging to the larger section that includes 3:1-21 entitled Nicodemus and the Heavenly Witness.

There are two textual markers that assists in demarcating this passage. The first is the lack of “Son of Man” usage. “Son of Man” is a title that Jesus uses for himself throughout John’s gospel. Unlike 3:1-15, there is no self-title. The second textual marker is the word “For” (Greek gar) that is used to “introduce an explanatory comment” (Michaels, 2010, p. 201) which begins verse sixteen. The next passage then transitions into a discussion regarding the work of Jesus’ versus the work of John the Baptist.

It is very tempting to include 3:1-15 and 16-21. Only one of the English translations and none of the scholars surveyed adhere to this separation. But including these two sections into one passage undermines the teaching of each.

The Argument of the Text:

The author is providing a theological summary of the previous narrative.

The issues in this passage:

• God sent his Son because he loves the world. The first issue in this passage is the reason God sent his Son into the world - so that those who believe in him may not perish but have eternal life. From there, Jesus states that he was sent not to condemn the world but to save the world. People are either condemned by not believing or are not condemned by believing. This issue is being represented from the perspective of the Son. Bruce states that, “If there is one sentence more than another which sums up the message of the Fourth Gospel, it is this” (p. 89).
• Those who believe are not condemned, but those who do not believe are already condemned because they do not believe in the only Son of God. Belief in Jesus is binary. There is not in-between. Either a person accepts Jesus or rejects Jesus. Bruce states that “The man who depreciates Christ, or thinks him unworthy of his allegiance, passes judgment on himself, not on Christ” (p. 91). Micheals states that, “While the carrying out of the “judgment” or condemnation may be future, the verdict is handed down in the present, solely on the basis of whether or not a person has “believed in the name of the one and Only Son of God.” The criterion for judgment is not righteousness or good works, but faith” (p. 204). Keener states, “That Jesus did not come to condemn does not mean that the world will not be condemned; in John’s theology, the world is condemned already and only those who respond to God’s gift in the cross will be saved” (p. 570). Keener concludes that “if the world is alienated from God, it is becuase it has stubbornly refused his self-sacrificial offer of reconciliation” (p. 572).
• Jesus is light. Those who love the light go toward the light. Those who love the dark hate the light. Another issue in this passage deals with light and darkness and mankind's reaction to the light; that they either want their evil deeds to be hidden by the darkness or their true deeds to be made known in the light. This issue is being represented from the perspective of the Son who carries light from within himself and sometimes has the motif of light used to describe him. Michaels states that, “the point of Jesus’ pronouncement here is that the person who truly acts in faithfulness toward God will eagerly and willingly “come to the Light [that is, to Jesus and the new community], so that his works will be revealed as works done in the power of God”” (p. 209).

This passage gets its message across through a theological explanation.

This passage is about belief in Jesus as the Son of God. There are two types of people. There are those who believe in Jesus as the Savior of the world. These people will be given eternal life. Then there are those who do not believe in Jesus. They already stand condemned because of their unbelief. Belief in Jesus Christ as the Son of God, the Savior of the world is a binary choice.

The Co-text

Prior to this passage, John the Baptist identifies Jesus as the Son of God. Some of John’s disciples, who had been searching for the long-awaited Jewish messiah, follow Jesus. These disciples become a major part of Jesus’ earthly ministry and most importantly the foundation upon which Jesus’ church is built after his resurrection and ascension. Jesus, with his disciples, attend the Passover in Jerusalem where Jesus clears the temple of money changers and those selling animals for sacrifice.

In prior passages, the identity of Jesus has been confirmed by John the Baptist. As the story continues, Jesus reveals part of his nature by changing the identity of his followers and through a supernatural creative act. In this passage, Jesus speaks of John’s declaration in his Prologue. Jesus declares that there are two types of people – those who believe in him and will be given eternal life, and those who do not believe and already stand condemned because of their unbelief.

Development of Important Words/Motifs:

• Perish, eternal life. In this passage there are two destinies – perish or eternal life. The destiny is binary. Either a person believes in Jesus as the Son of God or does not. There are no other choices.
• Condemn, Judgment. Condemnation or judgment is brought about through each person’s belief in Jesus Christ’s identity as the Son of God. Each person brings that condemnation or judgment upon themselves.
• Light, Darkness. In this passage, much is made of dark and light. People love the dark because it allows for their sin to go unnoticed. But people who love the truth love the light. Light illuminates and allows for the truth to be seen. Even a person who is in sin can love the light for it allows them to see the truth of their way and correct their errors.

Context

In the ancient Jewish world, salvation was based on being one of God’s chosen people through the Jewish covenant with God. This could happen by being born a Jew or by converting to Judaism. Salvation was not seen as something that involved the afterlife as that was not an ancient Jewish concept. Salvation, or blessing, came from adhering to the Mosaic Law and was evident through living a life of peace and the blessings that came upon the Jews as a community of people.

This is very different than the understanding of today’s pluralistic culture. Many people believe in the afterlife regardless of their religious beliefs. Prevalent in today’s culture is moral relativity. Also, in conflict with this passage is the modern belief that good things happen to good people and that by being a good person can earn salvation. Finally, very prevalent in today’s western culture is that there are many ways to God.

Intertext

OT passages alluded and their significance in this new context:

• Genesis 22:1-14. This passage is about God’s call to Abraham to sacrifice his one and only son. While God tested Abraham’s faith providing a substitute in the end, He does no such thing for himself sacrificing his one and only Son because of his love for the world as described in John’s gospel.
• Daniel 12:2. “2 Many who sleep in the dust of the earth will awake, some to eternal life, and some to disgrace and eternal contempt.” This passage from Daniel’s prophesy describes how the dead will rise; some will be given eternal life while others eternal contempt. In John 3, Jesus describes how everyone who believes in him will have eternal life.

Other passages brought to mind by a reading of this one, and how this might inform a canonical reading of this text:

• 1 John 4:9. “9 God’s love was revealed among us in this way: God sent his one and only Son into the world so that we might live through him.” In this passage from his letter to the Christian church, John states the same thing he says in John 3:16; that because of his love for the world, God sent Jesus.

This passage is the “story of God and God’s people”. In this passage, just as John stated in his prologue, a person either accepts Jesus and receives eternal life or is condemned because of their rejection of Jesus. This is the story of God and God’s people.

John 3:18 (CSB)

18 Anyone who believes in him is not condemned, but anyone who does not believe is already condemned, because he has not believed in the name of the one and only Son of God.

Main Verbs

Believes

(not) Condemned

(does not) Believe

Condemned

Verbs

Believes

• Tense – Present
• Mood – Subjunctive
• Voice – Active

(not) Condemned

• Tense – Present
• Mood – Conditional
• Voice – Active

(does not) Believe

• Tense – Present
• Mood – Subjunctive
• Voice – Active

Condemned

• Tense – Present
• Mood – Conditional
• Voice – Active

Genre

(See Introduction)

John 3:22-30. This passage is a narrative in a Gospel. Keener points out that like this passage, “Several of John’s narratives involve the pattern of sign, misunderstanding, clarification, and response” (p. 533). This passage is very closely tied to the passage that follows. John 3:31-36 is the authors theological explanation of this narrative. Keener states that “In this passage John the Baptist again testifies for Jesus, as in the opening of the Gospel” (574).

Demarcation of the Text

The majority of English translations demarcate this passage as belonging to a larger section that includes 3:22-36. This is a very difficult choice to make. It appears that John the Baptist ends his speech in verse thirty and the rest of the section is the narrator explaining the theological impact of John’s words to his disciples. This is the same issue that is found in John 3:1-21 in which Jesus and Nicodemus converse in v. 1-15 and the author explains the theological implications in v. 16-21. Therefore, John 3:22-30 and 31-36 should each be their own separate exegetical study so that the two teachings are given the full attention they deserve. Unfortunately, this is not the view of the vast majority of scholarship believes.

• CSB, NRSV, CEV. The CSB, NRSV, and CEV demarcate this passage as one coherent section entitled Jesus and John the Baptist (CSB).
• ESV, NASB, NIV, CEB, NLT, MSG. The ESV, NASB, NRSV, NIV, CEB, CEV, and MSG demarcates this passage as belonging to a larger section that includes 3:22-36 John the Baptist Exalts Christ (ESV).
• F. F. Bruce. Bruce demarcates this passage as belonging to a larger section that includes 3:22-36 entitled John’s Further Witness to Jesus. 
• J. Ramsey Michaels. Michaels demarcates this passage as belonging to a larger section that includes 3:22-36 entitled John’s Farewell. When discussing v. 31-36, Michaels states that “The question is, To who do these “further reflections” belong? Are they simply a continuation of John’s answer to his disciples, or are they reflections of the Gospel writer? The issue is much the same here as in 2:23-3:21, where we determined that Jesus was in some sense the speaker all the way to the end. Even if, say 3:16-21 were the composition of the Gospel writer, our conclusion was that the Gospel writer simply allowed Jesus, “the Word,” or “the Light,” to be the vehicle of the Gospel’s revelation” (p. 211-212). While this is understood, for the purpose of this study these passages are separated so that each teaching can be given its due attention.
• Craig S. Keener. Keener demarcates this passage as belonging to a larger section that includes 3:22-26 entitled The Greater and the lesser.

The textual marker that assists in demarcating this passage is the change in time from the previous passage. The previous passage describes Jesus’ interaction with Nicodemus and the theological explanation. This passage shifts time and location as stated in v. 22. observing the Passover festival in Jerusalem. In v. 30, John ends his speaking and the author explains the theological impact of John’s words starting in v. 31. Keener states that “Meta. tau/ta (3:22) is a frequent transitional device in John and Revelation which also occurs seven times in Luke-Acts and only two other occasions in the NT” (p. 575).

It is very tempting to move the boundaries to include this passage into the larger section, 3:22-36. Separating this passage into two sections enhances each teaching, in the opinion of this study.

The Argument of the Text

The author uses a narrative to record the events surrounding John the Baptist’s ministry as Jesus’ ministry is growing. John’s disciples question the supposed conflict between John and Jesus. John quickly diffuses the situation by reminding his disciples that his role is not the groom, but the groom’s friend. John rejoices at the groom’s voice and moves out of the way for the man of the hour – Jesus. Through this narrative, the author reveals that John’s mission from God was to prepare the way for Jesus. Since John has accomplished his mission, he is happy to step aside and allow Jesus to take center stage. There are six characters in this scene; Jesus, his disciples, John the Baptist, people, John’s disciples, and a Jew(s). Only two characters in the narrative speak; John’s disciples and John. John does most of the speaking as he declares his mission given to him from God in heaven. The author as the narrator fills in a lot of information throughout the narrative.

The issues in this passage:

• John’s disciples dispute with a Jew(s) about purification. The author does not go into much detail about the root or the issue itself and only speculation can be drawn. This may be because purification rituals were a common source of argument among the ancients therefore the original audience would not have needed more elaboration. Bruce states that “Perhaps John’s disciples did not know what Jesus was doing until the disputing Jew (or Jews) mentioned it to them in the course of the argument about purification” (p. 94). Keener clarifies the issue stating that “Purification rites were common throughout the Mediterranean world, and early Judaism, which had developed biblical purification rituals, was no exception. Various baptistic sects, most notably the Essenes, may have competed in the wilderness, and these may have challenged the character of the Batpist’s immersions; but these sects and the Pharisees also condemned one another’s baptisms. In the context of this Gospel, the “Jew” with who John’s disciples here clash probably means one of more Pharisaic Jerusalemite persuasion” (p. 577).
• John’s disciples are concerned that everyone is going to Jesus. Jesus’ public ministry is gaining traction, and this concerns some of John’s disciples.
• John declares that we can only receive what we have been given from heaven. John knows that his mission has been given by God from heaven and he knows the boundaries of his mission. This allows him to rejoice for Jesus since his identity and role is rooted in God from heaven. Bruce states that “Each man, says John, has his allotted gift or ministry from God; his responsibility is to fulfill that. John was appointed to be a herald and witness of the Messiah; he might well be content to have fulfilled that commission. All gifts come from God, including the gift of serving him in this or that capacity” (p. 95).
• John reminds his disciples that he testified he was not the Messiah. John reminds his disciples of what he has said from the beginning, that he is a forerunner preparing the way for the Messiah. Bruce states that “John is not so disquieted at his disciples’ news as they themselves are; he reminds them that he had already made it plain that he was not the Messiah” (p. 95).
• John rejoices at the voice of Jesus. Since John knows his role and mission in the kingdom of God, he is able to rejoice at the voice of the true Messiah. Keener states that “The announcement that “all” are coming to Jesus may displease John’s disciples who came to John. By contrast, the report of “all” coming to Jesus leases John, both because Jesus is “above all” and because John’s mission was to testify to the light that “all” might believe the light” (p. 578).
• John must decrease so the Jesus can increase. John knows that he was to only show the way; that he is not the way. John gained attention to show the way to the Messiah. He has done so. It is now time for the Messiah to get the attention. Keener states that “The most essential part of his submission was his subordination to Christ” (p. 581).

The narrative trajectory continues as expected. Jesus’ ministry continues to grow causing John’s ministry to wane. Conflict between the kingdom of God and the worldly kingdom continues as the religious leaders of the day struggle to understand God’s kingdom. John however is secure in his mission, his mission from God in heaven. John continues his mission in this narrative as he once again points people toward the Messiah. Bruce states that “The forerunner’s gifts and tasks were different from those of the Coming One, but both alike were bestowed ‘from heaven’ (p. 95). Keener states that “He acknowledges that any significance in his own role is nothing but a matter of divine gift, hence not a cause for boasting. That a divine gift was not appropriate grounds for self-boasting was often recognized” (p. 579).

The indicators for how to make decisions about how to react to the various characters come mostly from the dialogue with the author as the narrator filling in some blanks.

Things “left out” in this passage:

The author as the narrator in this scene does not describe the specifics of the purification dispute between the Jew(s) and John’s disciples. There are also blanks to be filled in between the jump from the purification dispute to the question about Jesus’ ministry becoming more popular than John’s.

This passage is about John’s mission. John knows very well the scope of his mission – he is to prepare and show people the way to the long-awaited messiah. John also knows where his mission comes from – God in heaven. This allows John to be secure in his role. Because of this he is able to rejoice when his mission is completed as Jesus’ ministry gains traction. Bruce states that “John, as the forerunner preparing the way for Messiah’s entry on the scene, may now retire satisfied when Messiah has come and begun to be accepted by his own people” (p. 95).

The Co-text

Prior to this passage, John the Baptist identifies Jesus as the Son of God. Some of John’s disciples, who had been searching for the long-awaited Jewish messiah, follow Jesus. These disciples become a major part of Jesus’ earthly ministry and most importantly the foundation upon which Jesus’ church is built after his resurrection and ascension. Jesus, with his disciples, attend the Passover in Jerusalem where Jesus clears the temple of money changers and those selling animals for sacrifice. The passage prior to this describes a (the) teacher of the Jews approaching Jesus under the cover of dark to learn more about him and his mission. Jesus declares that one must be born from above to receive eternal life.

In prior passages, the identity of Jesus has been confirmed by John the Baptist. As the story continues, Jesus reveals part of his nature by changing the identity of his followers and through a supernatural creative act. Jesus declares that there are two types of people – those who believe in him and will be given eternal life, and those who do not believe and already stand condemned because of their unbelief. In this passage, focus returns to John the Baptist’s ministry as he declares that he must decrease so the Jesus can increase.

Development of Important Words/Motifs:

• Baptism. Purification in the Jewish religion was very central to their worship. One needed to be ritualistically clean to participate in the synagogue worship. Bruce states that “This is the only Gospel of the four which ascribes a baptismal activity to Jesus during his earthly ministry – even so, according to John 4:2, he did not baptize personally but by the hands of his disciples” (p. 93).
• Groom. In this narrative and in this Gospel, Jesus’ role and his people’s role is often portrayed in the terms of the marriage ceremony. Michaels states that “Jesus in the synoptic tradition uses the bridegroom as a metaphor under similar circumstances” (p. 218). Keener reflects back to Jesus’ actions in Cana when he states that “A closer connection may be with the wedding scene in John 2, where Jesus underlined the significance of the feast’s joy by allowing it to continue” (p. 580).

Context

(See Introduction)

This text is communicated in a time when the audience had access to other Gospel narratives either by verbal tradition or in the synoptic Gospels. It was communicated in a time when people of The Way were searching for truth, just like the characters in the narrative.

It is important to understand the nature of the relationship between the Jewish leaders and the common Jew. There is a significant history and culture that lead the Jewish community in Jerusalem and throughout Palestine to arrive at this place and time in history. Understanding this is key to understanding this passage in its fullness.

This story could be recounted in today’s current culture. The worldly kingdom motivates people to fight and claw for attention, resources, etc. God’s kingdom on the other hand raises people up for specific missions that help others in their own God given mission.

Intertext

Other passages brought to mind by a reading of this one, and how this might inform a canonical reading of this text:

• Matthew 9:15. “15 Jesus said to them, “Can the wedding guests be sad while the groom is with them? The time will come when the groom will be taken away from them, and then they will fast.” In this passage from his gospel, Matthew records Jesus saying that wedding guests should rejoice during the wedding. This is similar to what John the Baptist says in John 3 regarding his reaction to Jesus the groom.
• Mark 1:4. “4 John came baptizing in the wilderness and proclaiming a baptism of repentance for the forgiveness of sins.” In this passage from his gospel, Mark describes concretely the mission that John the Baptist was given. This may have been part of the conflict with the Jew(s) regarding ritual purification.
• Mark 2:19. “19 Jesus said to them, “The wedding guests cannot fast while the groom is with them, can they? As long as they have the groom with them, they cannot fast.” In this passage from his gospel, Mark records Jesus saying that wedding guests should rejoice during the wedding. This is similar to what John the Baptist says in John 3 regarding his reaction to Jesus the groom.
• Luke 5:33-34. “33 Then they said to him, “John’s disciples fast often and say prayers, and those of the Pharisees do the same, but yours eat and drink.” 34 Jesus said to them, “You can’t make the wedding guests fast while the groom is with them, can you?” In this passage from his gospel, Luke records Jesus saying that wedding guests should rejoice during the wedding. There is also a glimpse of the nature of the conflicts and conversations that were standard for the ancient first century Palestinian culture. This is similar to what John the Baptist says in John 3 regarding his reaction to Jesus the groom.
• 1 Corinthians 4:7. “7 For who makes you so superior? What do you have that you didn’t receive? If, in fact, you did receive it, why do you boast as if you hadn’t received it?” In this passage from his first letter to the church in Corinth, Paul asks his audience the rhetorical question of the source of everything they have been given. This is the same attitude that John the Baptist has of his mission. John sees his mission as completely a gift from God in heaven.

This passage is the “story of God and God’s people”. In this passage, John reminds his disciples that his role from God in heaven is to prepare and point the way to Jesus. John reminds his disciples that he is not the Messiah. Because John is secure in his mission, he is able to rejoice at the growth of Jesus’ mission. This is the story of God and God’s people.

John 3:30 (CSB)

30 He must increase, but I must decrease.”

Main Verbs

Increase

Decrease

Verbs

Increase

• Tense – Present
• Mood – Subjunctive
• Voice – Active

Decrease

• Tense – Present
• Mood – Subjunctive
• Voice – Active