John 9:35-41

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Genre

(See Introduction)

John 10:1-21. This passage is part of a quote from a narrative of a Gospel.

Demarcation

This passage is challenging to demarcate. There is unanimous agreement among the English Bible translations surveyed to demarcate this passage as one cohesive section. Even though there is this agreement, there is no textual marker or change in the characters, location, or time between 9:41 and 10:1. The narrative seems to bridge the chapter break. Perhaps the only thing that does change is the theme. Jesus goes from talking about blindness and sin in 9:35-41 to talking about sheep and shepherding in 10:1-21. This theme change is significant and could lead to a change in demarcation between 9:41 and 10:1, but to make the issue even more challenging the section ends in 10:21 referring to opening the eyes of the blind – the main theme of 9:35-41.

• F. F. Bruce. While F.F. Bruce, in his The Gospel of John, begins a new chapter in his commentary with John chapter ten, he states, “These words follow on directly from the preceding narrative. The double ’Amen’ of verse 1 (‘indeed and in truth’) marks the transition from dialogue to monologue” (p. 223).
• J. Ramsey Michaels. J. Ramsey Michaels, in his The Gospel of John (NICNT) includes this passage in a larger section that includes 9:39-10:21 entitled Blind Guides and the Good Shepherd.
• Keener. Keener includes this passage includes this passage in the larger section that includes 9:35-10:21 entitled True Shepherd, Sheep, and Thieves.

The Pharisees questioning the man who was born blind and the Jews referring to Jesus healing the man who was born blind bracket this passage.

It is difficult to demarcate this passage, but the metaphor of sheep and shepherding is so significant in this passage that this section has been developed in isolation.

The Argument of the Text

This passage belongs to a narrative section within a Gospel. In the narrative there are two characters present, Jesus and the Jews. The setting of the narrative was outside the temple in a public area. If we return to 9:13, we see a group of people bringing the man born blind before the Pharisees, perhaps in the temple. After the Pharisees drive the man out from the Temple, Jesus finds him. We are not told where. Our passage begins after the Pharisees who are standing near question Jesus. In this passage Jesus explains his answer to the Pharisees who question him.

The issues in this passage:

• The first issue in this passage is the comparison of a shepherd who enters through the gate of the sheepfold compared to a thief and bandit who climbs in another way.
• The second issue deals with the sheep following the voice of the shepherd because they know his voice compared to the sheep running from the stranger because they do not know his voice.
• After the author tells his audience that Jesus’ audience does not understand his metaphor, Jesus uses a second metaphor with a little adjustment in focus. The third issue deals with Jesus being the gate. The sheep who enter through the gate (Jesus) will be saved.
• The fourth issue compares the Good Shepherd with the Hired Hand. The Good Shepherd lays down his life for his sheep, but the Hired Hand runs away when danger comes because the sheep are not his.
• For the fifth issue, Jesus returns to discussing the relationship between the Good Shepherd and his sheep and the Good Shepherd and the Father.
• For the sixth issue, Jesus discusses the Good Shepherd’s relationship to the Father and how the Father has given the Good Shepherd the authority to lay down his own life for his sheep.
• The seventh issue in this passage is the division between the Jews as they respond to Jesus’ metaphor. Some of the Jews who heard this believe that Jesus has a demon and is out of his mind. Other Jews disagree that he has a demon because he opened the eyes of a man born blind.

This passage is a narrative. In this passage Jesus uses a metaphor to describe his relationship to believers. Jesus realizes his audience does not understand his metaphor, so he decides to use a second metaphor. Finally we have the response of the Jews, which is divided, as some believe that Jesus has a demon and is out of his mind. Other Jews disagree that he has a demon because he opened the eyes of a man born blind.

The author narrates to his audience information that helps explain why Jesus continues his metaphor. At the end of the narrative, the author again narrates to his audience the response of Jesus’ audience. This is a technique that the author uses throughout this Gospel as a way to make sure that his audience understands what is taking place.

This passage gets its message across with two metaphors used by Jesus.

The reader must assume that the author and the audience had a good understanding of the culture of sheep and shepherding. Keener states, “While the OT background is paramount, John’s audience would also think of what they knew of shepherds” (p. 799). He also states, “Thus the negative opinions of shepherds in Jewish literature generally stem from the rabbis, who represented an educated elite; most Roman lists of despised professions also originate from the elite. Although elite opinions usually trickled down to the masses, this evidence may suggest that those who looked down on shepherds were especially people with wealth and status” (p. 800). This would have included Jesus’ targeted audience, the Pharisees who were listening.

This passage is about Jesus claiming, through two separate metaphors, to be the Good Shepherd sent by his Father to lay down his life for his sheep, unlike a hired hand that runs away from the danger when a thief and bandit come to steal, kill, and destroy the sheep.

The Co-text

Situation of Text in Larger Presentation:

(See Introduction)

The chapter prior to this passage begins with Jesus encountering a man who was born blind. Jesus opens the man’s eyes. When the Pharisee’s hear of this healing they call in the man born blind and question him because the healing took place on the Sabbath. After questioning the man born blind and not getting the answers they were looking for, they question the man born blind’s parents. The parents dodge the Pharisee’s questions for fear of being expelled from the Temple since the Pharisee’s had threatened anyone who claimed that Jesus was the Messiah. After questioning the parents, the Pharisee’s again question the man born blind. The tension builds and the Pharisee’s end up kicking the man born blind out of the Temple. Jesus hears of this and finds the man. He informs the man that he is the Messiah. The man born blind bows down and worships Jesus. Jesus offends the Pharisees, which leads into our passage. Tension between Jesus and the religious leaders is mounting.

It is becoming obvious that the conflict between Jesus and the religious leaders is nearing an impasse.

Development of Important Words/Motifs:

• Gate. Jesus uses gate three times in the first three verses. He includes this with the use of a sheep pen. Later on, he states that he leads his sheep in and leads his sheep out. In the kingdom of God, there is a barrier that separates. Jesus states twice that he is the gate.
• Thief / Bandit / Wolf. The kingdom of God has opposition. Jesus uses these terms to describe those who are trying to disrupt the kingdom of God.
• Shepherd / Good Shepherd. Jesus states twice that he is the Good Shepherd. He describes what a Good Shepherd does for his sheep. Hays states that, “Davidic overtones are particularly pronounced and John 10, where Jesus proclaims himself “the good shepherd” and suggests that he is the one who fills the role assigned in the prophecy of Ezekiel to “one Shepherd, my servant David.” …these stories are presupposed, not renarrated, by John” (2016, p. 294).
• Sheep. Jesus uses a very familiar motif to describe his followers. Jesus’ crowd and the author’s audience would have been extremely familiar with sheep and their behavior.
• Voice. Jesus explains that his sheep know his voice.
• Stranger(s). Jesus explains that sheep only follow the voice of someone they trust. They do not follow a stranger’s voice they only follow the shepherd’s voice.
• Hired hand. Jesus explains that there are people who help the kingdom of God only for their own good. But as soon as a threat appears, they leave the sheep because they do not care about the sheep.
• Father. Jesus explains that his Father knows him and he knows his Father. Jesus adds that his Father has sent him and has given him the authority over his own life.
• Lay it down / Take it up. Jesus adds to his dialogue about his Father to explain that his Father has given him authority to “lay it (his life) down and take it (his life) up”.

Openness to Interpretive Possibilities:

In the next chapter, the author provides the narrative of Lazarus’ death and Jesus raising him from the dead.

Context

Socio-Historical Setting:

(See Introduction)

Shepherding and sheep were a well-understood example in first century Palestine and in Judaism. Not only was shepherding well known because of the necessary occupations, but also it was also well known because Old Testament literature commonly referred to God as the Good Shepherd and often spoke of shepherding.

This knowledge helps us understand the wide range of preconceptions possible between the cultural perception of shepherding and the religious perception of shepherding found in the Old Testament.

Appeal to Particular Cultural Conventions/Cues:

• Purity. As Jesus discusses thieves and robbers; his audience would have held them in great disdain. Thievery and robbery were a real and significant concern in first century Palestine.
• Social Roles, honor and shame. As discussed above, shepherding would have resounded with Jesus’ audience in the narrative and with the author’s intended audience also. Shepherding could have brought thoughts of disdain, as it was a despised occupation in the first century. Or, the audience may have thought of their heavenly Father as shepherding was discussed since God is referred to commonly in the Old Testament as the Good Shepherd.

The Interface of Contexts:

By the time the author communicated this to his audience there would have been tremendous discrimination if not persecution towards those who identified themselves as sheep (followers of Jesus). This passage would have brought hope to these sheep as they would have understood that they have a Good Shepherd calling them, leading them, and protecting them from thieves, bandits, and strangers.

While our western culture today does not experience discrimination or persecution like the Christians in the first and second century, this passage continues to instill hope to Jesus’ sheep as it is understood there is a Good Shepherd calling them, leading them, and protecting them from thieves, bandits, and strangers.

Intertext

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

• Numbers 27:16-17. “15 So Moses appealed to the Lord, 16 “May the Lord, the God who gives breath to all, appoint a man over the community 17 who will go out before them and come back in before them, and who will bring them out and bring them in, so that the Lord’s community won’t be like sheep without a shepherd.”” In this passage from Numbers, Moses asks God to raise up a person to lead the Israelites. God directs Moses to appoint Joshua as a leader. In this passage, the metaphor of a shepherd leading sheep is used for God’s leader leading His people. This is the same type of metaphor that Jesus uses in John 10.
• Isaiah 40:11. “11 He protects his flock like a shepherd; he gathers the lambs in his arms and carries them in the fold of his garment. He gently leads those that are nursing.” In this passage from Isaiah, God is described as a good shepherd who cares for his sheep. This is the same type of metaphor that Jesus uses in John 10.
• Ezekiel 34. In this passage from Ezekiel, God gives Ezekiel a prophetic word to share with the leaders of Israel. In this prophecy, God uses the metaphor of shepherds and sheep to get his message across. God states that the Jewish leaders, who are identified as the shepherds in this passage, are getting fat off of the sheep – the common Jew. This is the same metaphor that Jesus uses in John 10.
• Zechariah 11:4-17. In this passage from Zechariah, God gives Zechariah a prophetic word to share with the leaders of Israel. In this prophecy, God uses the metaphor of shepherds and sheep to get his message across. God states that the Jewish leaders, who are identified as the shepherds in this passage, are getting fat off of the sheep – the common Jew. This is the same metaphor that Jesus uses in John 10.

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

• Matthew 25:32. “32 All the nations will be gathered before him, and he will separate them one from another, just as a shepherd separates the sheep from the goats.” In this passage from Matthew’s Gospel, Jesus tells the parable of his second coming where he separates his followers from those who have rejected him. In this parable, God’s people are described as sheep. This is the same metaphor that Jesus uses in John 10.
• Mark 6:34. “34 When he went ashore, he saw a large crowd and had compassion on them, because they were like sheep without a shepherd. Then he began to teach them many things.” In this passage from his gospel, Mark describes Jesus’ compassion upon the crowd by calling him a shepherd caring for his sheep. This is the same metaphor that Jesus uses in John 10.
• 1 Peter 5:1-4. “I exhort the elders among you as a fellow elder and witness to the sufferings of Christ, as well as one who shares in the glory about to be revealed: 2 Shepherd God’s flock among you, not overseeing out of compulsion but willingly, as God would have you; not out of greed for money but eagerly; 3 not lording it over those entrusted to you, but being examples to the flock. 4 And when the chief Shepherd appears, you will receive the unfading crown of glory.” In his letter to the Church, the Apostle Peter exhort the leaders in the church to lead Jesus’ people well. Peter uses the metaphor of shepherding and sheep to communicate his message. This is the same metaphor that Jesus uses in John 10.

This passage is the wider story of God and God’s people. In this passage we have Jesus describing how he is the gate through which his sheep enter the sheep pen, which is a metaphor for the kingdom of God. When this is not understood, Jesus explains similarly how he is the Good Shepherd and his sheep knows his voice. Jesus adds that the Father knows him and he knows the Father. He states that the Father loves him because Jesus is willing (and does) lay down his life for his sheep. This passage is the wider story of God and God’s people.

John 10:14-15 (NRSV)

14 I am the good shepherd. I know my own and my own know me, 15 just as the Father knows me and I know the Father. And I lay down my life for the sheep.

Main Verbs

Am

Know

Lay down

Verb

Am

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

Know

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

Lay down

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

Genre

(See Introduction)

John 10:40-42. This passage is mostly information given by the author. In these short three verses, the author sets the scene by describing the location. The author then provides a sentence from a group of many. Finally, the author concludes this very short section by summarizing the reaction of many to the truth of Jesus’ identity.

Demarcation

The majority of the English translations surveyed demarcate this passage as belonging to the larger section that includes 10:22-42.

• CSB, CEB. The CSB and CEB demarcate this passage as one cohesive section entitled Many Beyond the Jordan Believe in Jesus. 
• ESV, NASB, NRSV, NIV, NLT, CEV. The ESV, NASB, NRSV, NIV, NLT, and CEV demarcate this passage as belonging to the larger section that includes 10:22-42 entitled I and the Father Are One (ESV).
• MSG. The MSG demarcates this passage as belonging to a longer section that includes 10:1-42 entitled He Calls His Sheep by Name. 
• F. F. Bruce. Bruce demarcates this passage as belonging to one cohesive section entitled Beyond the Jordan.
• J. Ramsey Michaels. Michaels includes this passage in the larger section that includes 10:22-42 entitled Titles and Works. Michaels states that “It is tempting to view verses 40-42 as an introduction to chapter 11 rather than as a conclusion to chapter 10, because they identify where Jesus was when he first heard of the illness of his friend Lazarus in Bethany of Judea, and where he waited two days before making the journey there” (p. 608).
• Craig S. Keener. Keener demarcates this passage as belonging to one cohesive section entitled Responses to Jesus.

This passage begins with the textual marker, “So he departed again across the Jordan …” This textual marker signals a change in occasion. In addition to the change in location, there is also a change in characters as the narrator informs his audience of the many people who believed in Jesus on the other side of the Jordan River. The section after this involves a separate narrative with a completely different theme.

It is tempting to include this very small section (three verses) in a larger section. But everything in this passage is unique to these three verses. Moving the boundaries of this passage to include other verses as being a part of the basic unit of this passage distracts from the specific teaching of this section complicating it with the teachings of other sections.

The Argument of the Text

In this section, the author provides most of the information. The author speaks of three characters in this passage; Jesus, John, and a group of many people who believed in Jesus. The author does record the words of ‘many who came to Jesus and said.’ This is the only sentence of dialogue recorded in this passage. Michaels states that, “The sojourns at “Bethany across the Jordan” stand like bookends to Jesus’ public ministry” (p. 609).

In this passage the indicators of how to react to the characters come from the dialogue and the information given by the narrator.

In this passage the indicators of how to react to the characters comes from the information that the author as narrator provides.

The issues in this passage:

• Jesus goes east of the Jordan to where John was baptizing and remains. For the first time since 7:9, the author records Jesus as leaving Jerusalem. 
• Many come to Jesus and testify that everything John said about Jesus was true. The people on the other side of the Jordan recall what John had said about Jesus and realize that everything he said about Jesus was true. Bruce states that, “John had long since been imprisoned and put to death, but his words lived on… So John’s witness remained effective after John himself was removed” (p. 237).
• Many believed in Jesus in that place. Because of John’s testimony and the actions of Jesus aligning with that testimony many believed in Jesus. Bruce states that, “As they listened to his words and watched the things he did, they recalled John’s testimony to him and were compelled to acknowledge its truth” (p. 236).

The narrative gets its message across through the information provided by the narrator and a small amount of dialogue of the characters in this passage.

This passage is about a group of people who listened to the testimony of John the Baptist. They have come to realize that everything John said about Jesus was true. Because of John’s testimony and Jesus aligning with that testimony many believed in Jesus.

The Co-text

(See Introduction)

Situation of Text in Larger Presentation:

Just prior to this passage, Jesus defended himself against the threats of the Jews who were wanting to execute him for blasphemy. Jesus asked them to judge him based on the works he did. The Jews however could not get past the words he said that made God his Father. This sets the scene for the response of many across the Jordan who remember the words of John and how the actions of Jesus align with those words. 

There is a lot of tension building in the narrative as Jesus has had several confrontations with the religious leaders in Jerusalem. Jesus has just left a scene in which the Jews had picked up stones to put him to death. However, Jesus “hid himself”. The tension continues to build as Jesus heals a man born blind on the Sabbath and confronts the Pharisees for their blindness. Jesus then describes himself as the good shepherd and the gate through which one must enter. This sets the stage for this narrative in which Jesus once again declares that he and the Father are one. The Jews again attempt to execute Jesus for blasphemy but he escapes their grasp. Jesus leaves Jerusalem and finds many who believe in him.

Development of Important Words/Motifs:

Belief. Everything hinges on who one says Jesus is. Just as in prior passages, those who believe in Jesus as the Son of God hear and understand his claims to be one with the Father. But those who do not believe are blind to the truth of what Jesus says and does.

Context

Socio-Historical Setting:

(See Introduction)

One important custom that helps to make sense out of this passage is the role of Jerusalem in ancient times. Jerusalem was the hub of Palestine in Jesus’ time. This is specifically true of Roman and Jewish interaction. Outside of Jerusalem in sparsely populated areas, especially the wilderness across the Jordan, the Roman occupation and the control of the Jewish leadership would have been minimal if not non-existent. In other areas such as Galilee the Roman occupation and the control of the Jewish leadership would have been more significant.

The knowledge of this cultural truth helps to make sense of the fear the religious leaders had of protecting their status quo. Jerusalem was occupied by the Romans. Rome was allowing Jerusalem, and all of Palestine, to operate fairly autonomous as long as order was kept. The Jewish leaders accomplished this mainly by setting up the temple system to maintain and keep order. Outside of Jerusalem, especially in wilderness areas such as the east side of the Jordan River would have been even more autonomous. This would have allowed for a much less biased perception of Jesus.

Appeal to Particular Cultural Conventions/Cues:

This passage appeals to the cultural concern of distribution of power. The Jewish leaders welded a lot of power in Roman occupied Jerusalem. Jesus had gained a following and was influencing those in Jewish leadership. Jesus was becoming a threat to the distribution of power in Jerusalem. This control of power was very important for the Jewish leaders. In contrast to the control for power in Jerusalem, there would have been much less concern for these issues in sparsely populated areas in Palestine such as the wilderness east of the Jordan River.

The Interface of Contexts:

In contrast with the reception Jesus gets in Jerusalem, in this passage, Jesus’ reception across the Jordan River is quite different. Just as Jesus asked the Jews in Jerusalem to judge him based on his actions, the many east of the Jordan River do just that. Based upon Jesus’ actions many come to believe in him as the long awaited Jewish Messiah and the Son of God.

This same issue is true for today’s current culture. Many people believe and confess their allegiance to Jesus as the Son of God based on their life experiences with him. At the same time, many people do not believe that Jesus of Nazareth is the Son of God because his truth does not fit their preconceived notions of how the world works.

Intertext

This passage is the embodiment of the wider “Story of God and God’s People”. In this passage, those who see the actions of Jesus with open eyes come to realize his true identity as the long-awaited Jewish Messiah and as the Son of God. This passage is the embodiment of the wider “Story of God and God’s People”.

John 10:42 (CSB)

42 And many believed in him there.

Main Verbs

Believed

Verbs  

Believed

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

Genre

(See Introduction)

John 11:17-44. This passage a narrative in a gospel in which Jesus performs his seventh sign as recorded in John’s gospel.

Demarcation of the Text

There is no consensus among the English versions on how to demarcate this passage. 

• CSB, ESV, NRSV. The CSB, ESV and NRSV demarcate this passage as belonging to three separate sections. The first section includes 11:17-27 entitled The Resurrection and the Life (CSB). The first section includes 11:28-37 entitled Jesus Shares the Sorrow of Death (CSB). The third section includes 11:38-44 entitled The Seventh Sign: Raising Lazarus from the Dead (CSB).
• NASB. The NASB demarcates this passage as belonging to a larger section that includes 11:1-57 entitled The Death and Resurrection of Lazarus.
• NIV. The NIV demarcates this passage as belonging to two separate sections. The first section includes 11:17-37 entitled Jesus Comforts the Sisters of Lazarus. The second section includes 11:38-44 entitled Lazarus Raised from the Dead.
• CEB. The CEB demarcates this passage as belonging to parts of two separate sections. The first section includes 11: 17-37 entitled Jesus with Martha and Mary. The second section includes 11:38-46 entitled Jesus at Lazarus’ Tomb.
• NLT, MSG. The NLT and MSG demarcates this passage as belonging to a larger section that includes 11:1-44 entitled The Raising of Lazarus(NLT).
• CEV. The CEV demarcates this passage as one cohesive section entitled Jesus Brings Lazarus to Life.
• F. F. Bruce. Bruce demarcates this passage as belonging to three separate sections. The first section includes 11:17-27 entitled Arrival at Bethany. The second section includes 11:28-37 entitled On the Way to the Tomb. The third section includes 11:38-44 entitled The Quickening Shout.
• J. Ramsey Michaels. Michaels demarcates this passage as belonging to the larger section that includes 11:17-54 entitled The Raising of Lazarus, and its Consequences.
• Craig S. Keener. Keener demarcates this passage as belonging to three separate sections. The first section includes 11:17-27 entitled Martha Meets the Life. The second section includes 11:28-37 entitled Mourning with Mary and Others. The third section includes 11:38-44 entitled The Miracle.

This passage begins with Jesus and the disciples arriving in Bethany from Samaria. There are several changes in characters and in locations within this passage. The passage ends with Jesus raising Lazarus from death. The next passage starts with some of the crowd reporting the resurrection to the religious authorities.

This passage could be broken into smaller sections; however, the narrative is cohesive following Jesus as he ministers to Lazarus.

The Argument of the Text

John uses a narrative of Jesus raising Lazarus from the dead. 

There are five characters in this scene; Jesus, the Jews, Martha, Mary, and Lazarus. All of the mentioned characters except for Lazarus speak.

Jesus.

Jesus gets angry after speaking with Martha and Mary and once again as they head toward the tomb. There is much debate about what causes Jesus to be angry. Bruce states that Jesus is angry because of the presence of death. Keener states Jesus is angry because of the lack of faith of the group of Jews who are present. J. Michael Ramsey, in his The Gospel of John (NICNT) disputes both of these claims arguing that Jesus wanted his interaction with Martha and Mary to be a intimate private affair. Ramsey claims that the group of Jews interrupts causing Jesus to be angry. All of this in unnecessary. Anyone who has experienced the loss of a dear friend can understand the gamut of emotions that is experienced in short amounts of time ranging from deep painful sadness to anger toward having to journey through this type of experience. Even though Jesus knew the outcome, a compassionate loved one would be wrought by emotions having to watch their dear loved ones experience deep grief, even if only temporary.

Jesus seems to express grief as he cries. This also could be a result of watching a dear loved one (Martha and Mary) experience the deep grief and sadness that accompanies the death of a loved one.

Interestingly Jesus cries out in a loud voice for Lazarus to come forth.

Martha.

As soon as Martha hears that Jesus has come to Bethany she runs to great him. She greets Jesus by saying, “Lord, if you had been here, my brother would not have died.” These are the exact words that Mary uses when she greets Jesus. This would be understandable if earlier in their grief they would have said this to each other in Jesus’ absence. Her dialogue with Jesus is perplexing. She admits that she believes Jesus to be the long awaited Messiah, but it seems she has difficulty understanding that Jesus is about to raise Lazarus from the dead.

As they reach the tomb, Jesus directs the group to move the stone away from the entrance. Martha speaks up and informs Jesus that Lazarus has been dead for four days and warns there will be bad odor.

Mary.

Mary’s reaction to Jesus’ arrival at Bethany is much different. She does not go to Jesus until he calls her to him. Just like Martha, Mary’s first words to Jesus are, “Lord, if you had been here, my brother would not have died.” This is word for word what Martha said.

The Jews.

There seem to be two different reactions by the Jews, or perhaps two different groups. The first group seems to be genuine in their grief and support for the family while noticing how much compassion Jesus had for them as he wept. The second group, however seem to mock Jesus as they question his ability to raise someone from the dead versus opening the eyes of the blind man.

Lazarus.

Lazarus does not speak in this narrative. He simply walks out of the grave.

The dialogue in this narrative is straightforward.

The issues in this passage:

• The main issue throughout this passage is Jesus being glorified. The entire purpose of this narrative is to illustrate Jesus’ authority over death. This was the reason Jesus did not return to Bethany immediately and perhaps why he wanted to wait until Lazarus was in the grave for at least four days. However, the main issue of the passage is veiled to the rest of the characters. The disciples, Martha, Mary, and the Jews do not understand even though Jesus declares this throughout the narrative.
• Another issue in this passage is the amount of compassion Jesus had for those who were mourning Lazarus’ death. We see this through the verse stating, “Jesus wept.” We also see this through the Jews statement, “See how much he loved him!”
• A final issue in this passage is how Mary and the Jews could not see the big picture. Mary and the Jews both are critical of Jesus not being able or willing to save Lazarus.

The author is addressing late first century Jews and Greeks. The author’s purpose is to provide a spiritual account of the life of Jesus.

The author is asking the audience to picture this scene for themselves and to place themselves in the scene as a witness and then to consider how they would react in this situation. Would the audience understand that Jesus is about to raise Lazarus from the dead or would the audience have been confused also? The author is asking his audience to understand who Jesus is.

The audience could have been made up of believers and non-believers. Regardless, the audience would be asking themselves where they stood in their belief system when they heard this narrative.

In our fallen world we all have experienced death of a loved one. The author wants us to understand that we do not always see the big picture and that even when we think Jesus has not been present for our good we are mistaken. The author wants his audience to realize the power of God over death and to trust Jesus to be there in his perfect timing.

This passage gets its message across mainly through the dialogue of the characters. Through this dialogue, the audience can make sense of what each character is thinking, feeling, and believing. Because of the number of different characters and the vast range of the characters, the audience can identify with at least one of the characters and can learn from that point of reference.

There are some assumptions the author makes with his audiences. He assumes they have knowledge of certain facts without him revealing them himself. For instance, the author assumes that the audience is aware of whom Lazarus, Martha, and Mary are and that Mary anointed Jesus. Neither of these facts has been mentioned in this writing. Modern day readers would know these facts through the four Gospels that the original audience may or may not have had access to. Either way, the author was confident that his audience was aware of these facts.

The reason Jesus was so moved is not clearly stated. There are several thoughts on this.

• J. Ramsey Michaels in The Gospel of John (NICONT, p. 625-658) translates verse thirty-three to say, “got angry in the spirit and shook himself.” He states, “Most English translations simply dodge the problem by concealing the reference to anger.” Michaels attributes Jesus’ anger to the lack of privacy he has with Mary since the Jews who were mourning with her followed her when she met with Jesus. Michaels notes that Jesus’ encounter with Martha was in private and Martha informs Mary “privately, “The Teacher is here, and is summoning you.”” Michaels states that this is the only explanation for Jesus’ anger without trouble.
• F.F. Bruce, in The Gospel of John (p. 245-247), translates verse thirty-three to say, “he became deeply agitated in spirit and shook with emotion.” Bruce attributes Jesus’ emotion to “the presence of sickness and death, and the havoc they wrought in human life.” Bruce adds, “It was in sympathy with those who wept that he also wept. Here is no automaton, but a real human being.” Michaels refutes Jesus’ anger being attributed to sickness and death. Michaels claims “the personification of death or the presence of Satan…is not yet an issue in the Gospel – if it ever is.” Michaels continues saying that, “No sooner do we hear of “the ruler of this world” than we learn that he has been “thrown out””.
• Craig S. Keener in The Gospel of John A Commentary, (p. 845-847) states, “More likely, he is angry at the lack of faith on the part of those who should be exercising it, as God was angry at Israel’s unbelief despite his previous signs or Jesus was angry with the unbelief of disciples in Mark. Michaels claims “Nothing in the text suggests that the crying of “the Jews” (much less of Mary) was in any why hypocritical. Nor are “the Jews” as a group guilty of unbelief, for after the miracle we learn that “many” of the “believed” in Jesus.”

• Conclusion:
  • F.F. Bruce’s conclusion is plausible and the text does support his conclusion.
  • There is also textual support for Jesus’ personality to cause Jesus to become “indignant”. The Jews present were aware and comment on Jesus healing the man born blind. Some of the Jews notably had doubt about Jesus’ ability to keep Lazarus from dying. In Matthew’s gospel, we see that Jesus rebukes the disciples for being afraid of the storm while Jesus was sleeping in the stern (Matthew 8:26). Jesus also confronts Peter’s lack of faith when he begins to sink while walking on the water (Matthew 14:31). In both of these situations Jesus says, “you of little faith…”.
  • While there is more than one plausible cause for Jesus’ anger, the evidence in the immediate text seems to favor the cause being the lack of privacy he had when Mary met him.

This passage is about Jesus’ glory being revealed through the act of raising Lazarus from the dead.

The Co-text

Situation of Text in Larger Presentation:

Prior to this passage, Jesus is in Jerusalem and gives the parable of the Sheep and the Shepherd. At first the crowd does not understand, but then Jesus explains in more detail. Some believe in him while others believe he has a demon. Next we see Jesus walking through the temple and being question as to if he is the Messiah. When he claims to be, the Jews pick up stones to put him to death for blasphemy. Jesus asks the Jews to tell him for which work he is being put to death. Jesus escapes to the other side of the Jordan River where many came to believe in him. This describes the tension that was present during this time and why the disciples and Thomas thought they were heading toward their deaths when they returned to Judea.

Through what has gone on before this passage, it is understood that tension surrounding Jesus is building. There are some who believe in Jesus, there are some who believe Jesus has a demon, and there are some who are envious and threatened by the influence he has.

Openness to Interpretive Possibilities:

There are several interpretive possibilities within this long passage.

• Someone might say this passage is about the increasing tension that is building as Jesus heads toward his passion. In fact, what Jesus means by himself being glorified may have a duel meaning. On the one had Jesus may be speaking about being glorified by the Father through Jesus exercising his authority over death by the resurrection of Lazarus. Or perhaps Jesus is speaking about his own death and resurrection as his journey to Bethany and toward Jerusalem sets into motion his ultimate glorification. Perhaps both of these are in view of what Jesus means when he states he is going to be glorified.
• Someone might say this passage is about the Jewish understanding surrounding death since there is significant emphasis given to Lazarus being in the grave for four days.
• Someone might say this passage is about Jewish mourning rituals that are described as the Jews came from Jerusalem to be with the family and as they followed along to mourn with the family at the tomb.
• Someone might say this passage is about Jesus’ emotions as we see him become angry, cry, and then become angry again.
• Another theme present in this passage is the bookending of signs and wonders of Jesus ministry. There are striking similarities between Jesus’ first miracle at the wedding in Cana and his final miracle of raising Lazarus in Bethany. In both cases, Jesus is pressured by indirect comments from women, his mother in Cana and Martha and Mary in Bethany. In both cases Jesus tarries so that his hand is not forced. 

Without reading further, we do not know that some of the Jews who witnessed Jesus’ raising of Lazarus from the dead went off and told the Jewish leaders. The Jewish leaders met and did not want to allow Jesus to continue with his miraculous signs for fear that the Romans would destroy their society, government, authority, and religious rituals. So, the religious leaders, lead by Caiaphas, hatched a plan to have Jesus and Lazarus executed.

Context

Socio-Historical Setting:

(See Introduction)

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

• Mourning. In the ancient Jewish culture, mourning a loved one’s death was a significant event, much more than in today’s current culture. When a loved one died, friends and family would gather to mourn. This mourning was done with much elaboration. For families who were well off, as the family of Lazarus seems to have been, paying people to mourn on behalf of the family was common. This very well be the case in this passage explaining why people from Jerusalem were among the mourners. This may have even been the cause of Jesus’ anger.
• Sickness. In the ancient Jewish culture, sickness was often seen as a punishment toward the parents, family, or victim of the illness for sins committed. This can best be seen earlier in John 9:2 when the disciples asked Jesus who sinned the blind man or his parents that he was born blind.
• Death.
  • In the ancient Jewish culture, death was seen as permanent. There was no thought of resurrection after death. This concept is significant in this passage. Prior to Jesus’ teaching, Jewish thought of the afterlife was a shadowy existence of both the righteous and unrighteous somewhere in the depths of the earth.
  • In ancient thought, it was possible for a person to be resuscitated, non-miraculously, up to three days after their death. This may have been why Jesus waited so long to go to Lazarus. He wanted there to be no doubt that this resurrection was a miracle and a sign to his authority over death as the Son of God.
  • Earlier in Jesus’ ministry, he had declared that he would resurrect the dead on the last day. So, when Martha affirmed that Lazarus would be raised on the Last Day, this was a new concept introduced by Jesus.

The knowledge of this setting influences the reading of this text by helping the reader understand the nature behind some of the behaviors.

Appeal to Particular Cultural Conventions/Cues:

• Honor and Shame. Both Martha and Mary show Jesus great honor by confessing their faith and by falling on their knees in his presence.
• Patronal ethics. Patronal ethics are highlighted as Jewish friends of Lazarus, Martha, and Mary visit them from Jerusalem to console them during this difficult time.

The Interface of Contexts:

Resurrection and life after death were new concepts in humanity after 200 B.C. The passage states that Mary believed in life after death at this time. This teaching could have come from being a follower of Jesus. The crowd did not expect to see Jesus raise Lazarus back to life, especially after four days in the grave. Jesus may have tarried so that there would be no doubt that this was an astounding miracle.

In a similar way this passage intersects with cultural norms today as well. While many people speak of heaven, few would believe that resurrection is possible, again, especially after four days. Also, in ever increasing proportions, our society today is trusting more and more in science in lieu of the supernatural experience of God.

Intertext

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

• Mark 5:21-43. In this passage from his gospel, Mark records Jesus’ resurrection of Jairus’ daughter. Similar to John 11, the crowd was convinced that Jairus’ daughter was dead as they advised Jairus not to bother the teacher anymore. Unlike John 11, Jairus’ daughter was probably only dead for hours, not four days.
• Luke 7:11-17. In this passage from his gospel, Luke records Jesus’ resurrection of the widows’ son in Nain. This took place during the funeral procession, leaving no doubt that indeed the son was dead. Unlike John 11, the son was probably only dead for hours, not four days.
• 1 Thessalonians 4:13-18. “13 We do not want you to be uninformed, brothers and sisters, concerning those who are asleep, so that you will not grieve like the rest, who have no hope. 14 For if we believe that Jesus died and rose again, in the same way, through Jesus, God will bring with him those who have fallen asleep. 15 For we say this to you by a word from the Lord: We who are still alive at the Lord’s coming will certainly not precede those who have fallen asleep. 16 For the Lord himself will descend from heaven with a shout, with the archangel’s voice, and with the trumpet of God, and the dead in Christ will rise first. 17 Then we who are still alive, who are left, will be caught up together with them in the clouds to meet the Lord in the air, and so we will always be with the Lord. 18 Therefore encourage one another with these words.” In his first letter to the church in Thessalonica, Paul explains how those who have “fallen asleep” (died) will raised to Jesus before those who are still living. Paul also wants his audience to have hope, unlike others who do not believe in Jesus. God’s people should not mourn like those without the hope of Jesus’ resurrection.

This passage is the embodiment of the wider story of God and God’s people. In this story God reveals his glory through the Son of God being glorified by exercising his authority over death through the raising of Lazarus from the dead. In this story, God’s people, from several different perspectives, witness this act. This is the wider story of God and God’s people.

John 11:42 (NRSV)

42 I knew that you always hear me, but I have said this for the sake of the crowd standing here, so that they may believe that you sent me.”

Main Verbs

Knew

Hear

Said

Standing

(may) Believe

Sent

Verb

Knew

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

Hear

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

Said

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

(may) Believe

• Tense – Present
• Mood – Conditional
• Voice – Passive

Sent

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

Genre

(See Introduction)

John 11:55-57. This passage is a short narrative summary in a gospel in which the author narrates the entire passage summarizing the actions of the Jewish people leading up to the Passover Festival in Jerusalem.

Demarcation of the Text

There is relative agreement across the English versions on how to demarcate this passage. Most of the English translations surveyed place this passage in a larger section that includes the narrative of the Jewish religious leaders convening to discuss on how to react to Jesus resurrecting Lazarus from the dead.

• CSB, ESV, NRSV, NIV, NLT, CEV, MSG. The CSB, NRSV, ESV, NIV, NET, NLT, CEV and MSG demarcates this passage as belonging to the larger section that includes 11:45-57 The Plot to Kill Jesus (CSB).
• NASB. The NASB demarcates this passage as belonging to part of a larger sections that includes 11:47-57 entitled Conspiracy to Kill Jesus.
• CEB. The CEB demarcates this passage as belonging to a larger section that includes 11:54-57 entitled The Passover Draws Near.
• F. F. Bruce. Bruce demarcates this passage as cohesive section entitled The Pilgrims Go Up to Passover.
• J. Ramsey Michaels. Michaels includes this passage in the larger section that includes 11:55-12:19 entitled To Jerusalem Again.
• Craig S. Keener. Keener demarcates this passage to include 11:54 entitled Danger During Passover Season.

This passage begins with the author informing his audience that the Passover was near. In the previous passage, the Jews who were mourning with Lazarus’ family had gone back to Jerusalem and informed the religious leaders that Jesus had resurrected Lazarus from the dead. This passage, mostly made up of information provided by the narrator, focusses on informing the audience of the preparations prior to the Passover.

Including other verse in this passage confuses the main point of each passage.

The Argument of the Text

John, as the narrator, provides most of the information in this passage. There is only one character in this scene – the Jews. The author informs his audience that the Jews were visiting Jerusalem to purify themselves prior to the Passover. In doing so, they were wondering among themselves if Jesus would present himself. John adds that the religious leaders had informed everyone to make Jesus’ presence known so that they might arrest him.

The Jews are seen preparing for the Passover curious about Jesus showing up for the festivities. The Jewish leaders believe if they allow Jesus to continue, then the Romans will destroy their way of life. Therefore, they have informed the Jews to let them know if Jesus attends the preparations so they can arrest him.

The dialogue in this narrative is straightforward and the narrator provides much information about the thinking of the characters.

The issues in this passage:

• The Jews were wondering if Jesus would visit Jerusalem in preparation for the Passover. It was Jewish culture to visit Jerusalem prior to the Passover so one could purify themselves so they would be able to participate in the Passover festival. The Jews were wondering among themselves as to whether Jesus would visit Jerusalem or not.
• The chief priests and Pharisees had given orders that anyone who knew where Jesus was would tell them so they could arrest him. In the passage just prior to this, the chief priests and Pharisees lead by Caiaphas, had decided that Jesus should die so that the entire nation of Israel would not be destroyed by the Romans.

This passage gets its message across mainly through the information given by the narrator and one line of dialogue of the characters.

This passage is about the Jews in Jerusalem wondering if Jesus was going to visit Jerusalem to observe the Passover festival.

The Co-text

Situation of Text in Larger Presentation:

• Prior to this passage, Jesus had barely escaped with his life to Samaria as the Jewish religious leaders in Jerusalem had attempted to stone him.
• While Jesus and the disciples were in Samaria they were informed that Jesus’ close friend Lazarus was ill. Jesus waited for him to die so that the crowd could see Jesus’ glory revealed.
• Jesus resurrected his close friend Lazarus from the dead. Lazarus had been in the grave for four days. There was no doubt to the tremendous miracle this was. Jews from Jerusalem had come to Bethany to console and mourn with the family. Some of these Jews came because of their love for the family, while others came because that was the customary thing to do in this situation.
• In the passage prior to this, Jews from Jerusalem who witnessed Jesus’ resurrection of Lazarus returned to Jerusalem to inform the religious leaders of the event. From there, the religious leaders lead by Caiaphas decided that Jesus needed to be executed to save the rest of the nation of Israel from destruction.
• Jesus’ conversation with the disciples prior to traveling to Bethany sets the tone for the remaining two weeks of Jesus’ life. Thomas says it well that their travel to Jerusalem will cost Jesus’ his life.

Context

Socio-Historical Setting:

(See Introduction)

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

• Political setting. The political setting and the interaction of the Jewish leaders with the Roman authorities is important to help make sense out of this passage. The Jewish leaders were focused on maintaining their control over the rest of the Jewish people so that Rome would allow them to continue their way of life. Because of this the religious leaders decided that Jesus would have to die so that the status quo of Jerusalem would not be in jeopardy. Ironically, in a spiritual sense this is exactly God’s plan – that Jesus would die to save the nation of Israel.
• Preparation for the Passover. Understanding the importance of the Passover in the Jewish culture, especially in Jerusalem, helps to make sense out of this passage.

The knowledge of this setting influences the reading of this text by helping the reader understand the nature behind some of the behaviors.

Appeal to Particular Cultural Conventions/Cues:

• Distribution of Power. The Jewish religious leaders were threatened by Jesus. Jesus challenged their power and their thinking of what it meant to be a people seeking after God.
• The Interface of Contexts:

This text presents a tension between the existing Jewish culture in Jerusalem and what Jesus as God’s messiah was calling his followers to do. 

In a similar way this passage intersects with cultural norms today as well. Most people in our current culture do not want to deal with the inconvenience that submitting to the lordship of Jesus Christ brings. For the nation of Israel to truly follow Jesus would have turned their world upside down. The same is true for our world today. If the Church truly wants to follow Jesus it will be upside down from the worldly culture.

Intertext

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

• Numbers 9:6-12. “6 But there were some men who were unclean because of a human corpse, so they could not observe the Passover on that day. These men came before Moses and Aaron the same day 7 and said to him, “We are unclean because of a human corpse. Why should we be excluded from presenting the Lord’s offering at its appointed time with the other Israelites?” 8 Moses replied to them, “Wait here until I hear what the Lord commands for you.” 9 Then the Lord spoke to Moses: 10 “Tell the Israelites: When any one of you or your descendants is unclean because of a corpse or is on a distant journey, he may still observe the Passover to the Lord. 11 Such people are to observe it in the second month, on the fourteenth day at twilight. They are to eat the animal with unleavened bread and bitter herbs; 12 they may not leave any of it until morning or break any of its bones. They must observe the Passover according to all its statutes.” In this passage from Numbers, there are men who are unclean and therefore cannot observe the Passover. Passover was extremely important festival in the Jewish calendar. So, Moses sought out God’s remedy for this problem. The passage describes God’s remedy. In John 11, we see the Jews going through the purification process to make sure that they are cleaned and spiritually prepared to observe the most important festival on the Jewish calendar.
• 2 Chronicles 30:17-18. “17 for there were many in the assembly who had not consecrated themselves, and so the Levites were in charge of slaughtering the Passover lambs for every unclean person to consecrate the lambs to the Lord. 18 A large number of the people—many from Ephraim, Manasseh, Issachar, and Zebulun—were ritually unclean, yet they had eaten the Passover contrary to what was written. But Hezekiah had interceded for them…” In this passage from 2 Chronicles, there were men who participated in the Passover festival even though they were ritually unclean. Passover was extremely important festival in the Jewish calendar. In this passage from 2 Chronicles, Hezekiah intercedes for those whe participated in the Passover even though they were unclean. In John 11, we see the Jews going through the purification process to make sure that they are cleaned and spiritually prepared to observe the most important festival on the Jewish calendar.

This passage is the embodiment of the wider story of God and God’s people. In this story the crowd is wondering how Jesus is going to act. At the same time the ruling authorities are seeking to remove the threat that Jesus is to their influence. The same is still true today. The crowd wonders how Jesus is going to act in the world while the world leaders do whatever it takes to maintain their influence. This is the wider story of God and God’s people.

John 11:56 (CSB)

56 They were looking for Jesus and asking one another as they stood in the temple, “What do you think? He won’t come to the festival, will he?”

Main Verbs

(were) Looking

Asking

Stood

Come

Verb

(were) Looking

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

Asking

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

Stood

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

Come

• Tense – Future
• Mood – Interrogative
• Voice – Passive

Genre

(See Introduction)

John 12:1-8. This passage is a short summary and transition between longer narratives.

Demarcation of the Text

The English translations surveyed are evenly divided on how to demarcate this passage. Half of the translations demarcate this passage as one cohesive section. The other half of the translations include this passage with the longer section that includes Mary anointing Jesus.

• CSB, ESV, NRSV, CEV. The CSB, ESV, NRSV, and CEV demarcate this passage as one cohesive section entitled The Decision to Kill Lazarus (CSB).
• NASB, NIV, CEB, NLT. The NASB, NIV, CEB, and NLT demarcate this passage as belonging to the longer section that includes 9:1-11 entitled Mary Anoints Jesus (NASB).
• F. F. Bruce. Bruce demarcates this passage as belonging to a larger section that includes 12:1-11 entitled Supper and Anointing at Bethany.
• J. Ramsey Michaels. Michaels includes this passage in a much larger section that includes 11:55-12:19 entitled To Jerusalem Again. Michaels admits that, “This bittersweet narrative brings together several brief independent scenes…”
• Craig S. Keener. Keener demarcates this passage as belonging to one cohesive section entitled The Danger to Lazarus.

The textual marker that assists in demarcating this passage is verse nine starting with “Then…” From there, the author changes themes from Mary anointing Jesus to the plot of the Jewish leaders to execute Lazarus in addition to Jesus. Unlike the narrative of Mary anointing Jesus, this passage has no dialogue and is completely made up of the author as narrator informing his audience.

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

The Argument of the Text

There is no dialogue in this passage. The author as narrator provides all of the information. The narrator speaks of four characters in the narrative: the crowd, Jesus, Lazarus, and the chief priests. 

This passage is not a narrative.

The author provides all of the information needed to make decisions about how to react to the various characters.

The issues in this passage:

• A large crowd of Jews arrive at Bethany because they want to see not only Jesus but also Lazarus. Word had spread that Jesus had raised a man from the dead, so a large crowd of Jews came to see Jesus and Lazarus. Bruce states that, “The crowd of Jews probably came out from Jerusalem” (p. 258). Michaels states that, “They seem to have come out of curiosity… They have come to Bethany, probably from Jerusalem, on learning that Jesus is there, seeking a glimpse of the miracle worker and verification that Lazarus was indeed alive” (p. 673).
• The chief priests decided to kill Lazarus also. Because Jesus was acquiring such a following from the signs he was performing, the chief priests decided to execute not only Jesus but also Lazarus. They were attempting to put an end to this movement. Michaels states that, “This is clearly not a second decree… It is rather a more detailed description of what had already been decided, and in almost identical words. The chief priests had not only “resolved that they would kill” Jesus; they had on that same day, we now learn, “resolved that they would also kill Lazarus”” (p. 673).

The author is addressing late first century Jews and Greeks. The author’s purpose is to provide a spiritual account of the life of Jesus. Bruce states “John’s repeated designation of the Passover as ‘the Jews’ Passover’… suggests that he envisaged Gentiles as making up a substantial proportion of his reading public” (p. 252-253).

The author is asking his audience to understand the importance of a relationship with him. The Bible is very clear that ministering to the poor is very important to God. But in this passage, Jesus instructs his followers to cherish the times they have with them because they are short lived. In contrast, we will always have the poor with us.

The audience could have been made up of believers and non-believers. Regardless, the audience would be asking themselves where they stood in their belief system when they heard this narrative.

The passage gets its message across through the author as narrator informing his audience of response of the Jews to Jesus’ raising of Lazarus from the dead.

This passage is about large crowds that were turning toward Jesus because of Lazarus being raised from the dead. Because of the growing following after Jesus, the religious authorities are threatened even more. Therefore, the chief priests decide that not only does Jesus need to be executed, but so does Lazarus. The Jewish leaders were taking no chances at losing the influence and control they had over Jerusalem.

The Co-text

(See Introduction)

Situation of Text in Larger Presentation:

There is a lot of tension brewing in the region. Many are intrigued and want to see or follow Jesus because he raised Lazarus from the dead. Conversely, the authorities are eagerly looking for an opportunity to arrest Jesus so that one may die for the nation.

There is a lot of talk about Jesus going away. Prior to this passage, the religious leaders tried to stone Jesus. Thomas speaks for the disciples when he says they should follow Jesus to die as they head toward Bethany close to Jerusalem. Finally, Jesus mentions that Mary is anointing him for his burial.

Openness to Interpretive Possibilities:

Without reading further, one does not see that just one-week later Jesus will indeed be crucified. The Jewish leaders see this as one man dying to save the nation of Israel from the wrath of the Romans. In all actuality, Jesus’ death saves the entire world from the eternal consequence of sin.

Context

(See Introduction)

Socio-Historical Setting:

This text was communicated primarily to the diaspora. The Romans have destroyed the temple in Jerusalem and the Jewish sacrificial system has ceased. The author focuses on communicating to the diaspora to spread the good news of Jesus Christ. There was tremendous discrimination between the race, class, and religions of people. Followers of Jesus Christ were susceptible to mistreatment from all sides, from Jews and Romans. The Jews removed the Jewish Christians from the synagogue (see F.F. Bruce, p. 13).

This narrative occurred just days before Jesus’ crucifixion and was written towards the later half of the first century. Ironically, Jerusalem would soon be overrun, and the Jews would lose the nation that they tried to kill a single person for.

Intertext

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

• Deuteronomy 15:11. “Since there will never cease to be some in need on the earth, I therefore command you, “Open your hand to the poor and needy neighbor in your land.”” God has called his people to open their hands to the poor and needy, but we must not do so at the expense of missing the opportunities we are given to serve Jesus. Just as Mary needed to prepare Jesus for his burial excluding the poor for a moment, we too need to put Jesus first.

This passage is the embodiment of the wider story of God and God’s people. In this story, the religious leaders had decided to execute not just Jesus, but Lazarus also. Because Jesus had resurrected Lazarus from the dead, many people were believing in Jesus. When people see the power that Jesus has over all of creation many cannot help but be drawn to Jesus. Keener states that, “Jesus went to Judea, risking his life to give life to Lazarus; now Lazarus new life may cost him his life. The paradigm for disciples could not be clearer: those who would follow Jesus must be prepared to die, for the world will hate them and wish to kill them” (p. 866). This is the wider story of God and God’s people.

John 12:10 (CSB)

10 But the chief priests had decided to kill Lazarus also, 11 because he was the reason many of the Jews were deserting them and believing in Jesus.

Main Verbs

Decided

Kill

Was

Deserting

Believing

Verbs

Decided

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

Kill

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

Was

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

Deserting

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

Believing

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

Genre

(See Introduction)

John 12:20-36. This passage is a narrative in a Gospel in which Jesus predicts his crucifixion and the Father glorifies his Son.

Demarcation of the Text

There is relative agreement across the English versions on how to demarcate this passage. The majority of the English translations agree with the demarcation of the assigned passage. Excluding the NASB, the remainder of the English translations choose to separate this passage into two sections while including the same set of verses.

• CSB, NIV, NET, NABRE, NLT, MSG. The CSB, NIV, NET, NABRE, NLT, and MSG demarcate this passage as one cohesive section entitled Jesus Predicts His Crucifixion (CSB).
• NRSV, ESV. The NRSV and ESV demarcate this passage as belonging to two separate sections. The first section includes vv. 20-26 entitled Some Greeks Wish to See Jesus (NRSV). The second section includes vv. 27-36a entitled Jesus Speaks about His Death (NRSV).
• NASB. The NASB demarcates this passage as belonging to two separate sections. The first section includes vv. 20-26 entitled Some Greeks Seek Jesus. The second section includes vv. 27-50 entitled Jesus Foretells His Death.
• CEV. The CEV demarcates this passage as belonging to two separate sections. The first section includes vv. 20-22 entitled Some Greeks Want to Meet Jesus. The second section includes vv. 23-36a entitled The Son of Man Must be Lifted Up.
• F. F. Bruce. Bruce demarcates this passage as belonging to two separate sections. The first section includes 12:20-33 entitled The Greeks at the Festival. The second section includes 12:34-36a entitled The Son of Man and the Sons of Light.
• J. Ramsey Michaels. Michaels demarcates this passage as one coherent section entitled The Hour of Glorification.
• Craig S. Keener. Keener demarcates this passage as belonging to one cohesive section entitled Gentiles and the Cross.

In this passage, there is an assumed break in time from the preceding section. While there is no mention of a change in time or location, the characters in the narrative change as does the focus and theme of the section. Bruce states “Between verses 19 and 20 a day or two had elapsed…” (p. 263). The textual marker that ends this section indicates a change in location as it states, “he departed and hid from them.”

This passage centers around interest in the identity of Jesus of Nazareth and the foretelling of his death. The surrounding passages have a significant difference in theme. To include additional verses in this section would undermine the teaching of this passage.

The Argument of the Text

There are six characters in the narrative: Greeks, Philip, Andrew, Jesus, the Father, and the crowd. The Greeks, Jesus, the Father, and the crowd speak. The majority of the narrative is Jesus speaking. The author as narrator makes up most of the rest of the narrative with the other speaking characters having short lines of speech.

In this narrative, the “Greeks” want to meet with Jesus. They are intrigued by him. They approach Philip, who has a Greek name, who approaches Andrew, who is one of Jesus’ inner circle. Jesus does not address the Greeks directly, but uses the opportunity to again foretell of his death. To punctuate this moment, the Father is moved to intercede. As Jesus states, he does not need this reassurance, but it is for the crowd. As has been seen throughout the Gospel of John, people either believe or do not believe. This is true even after the Father speaks. It is true again after Jesus foretells specifically how he will die. Jesus concludes this scene by referring to light and darkness. This motif is found all throughout John’s Gospel and understandable for those who want to understand and confusing for those who are comfortable in their ways.

The author presents two reactions from the crowd throughout the narrative. Some in the crowd want to walk in the light of Jesus and understand more about him. Others, however, are trying to make sense out of Jesus’ words holding onto their preconceived notions.

The issues in this passage:

• The Greeks desire to meet Jesus. Some Greeks approach Philip and ask to meet with Jesus. Philip goes to get Andrew who then approaches Jesus. Keener states “those who “want: to do God’s will ultimately recognize the truth of Jesus’ teaching” (p. 872).
• Jesus’ uses the analogy of a seed to explain his mission. Jesus states that a seed must be planted and die so that it can then sprout and bear much fruit. This is also true of Jesus’ followers today who must die to themselves so they can live for him and bear much fruit.
• Jesus soul is troubled. Jesus’ humanity can be seen in his desire to ask the Father to save him from this hour. But Jesus’ love for the Father trumps his human fear. The bottom line is that Jesus’ desire is to see his Father glorified.  Hays states that, “Jesus echoes David in lamenting that his soul is troubled in a time of trial, but then ponders whether to continue to perform the Davidic script by joining and David’s prayer for rescue. In fact, John’s Jesus rejects this option; he chooses instead to embrace the vocation of suffering for which he was sent into the world” (2016, p. 327). 
• The Father cannot contain himself. After witnessing Jesus’ honesty with his humanness and the confession of his desire to glorify the Father, the Father cannot help but break through into the human realm and show himself. The Father is moved by his Son’s obedience.
• The crowd is confused. After hearing the voice from heaven and hearing Jesus speak of being lifted up, the crowd responds in a way that reveals their lack of understanding. The crowd is showing that they are walking in darkness, as they do not understand what Jesus is saying. Keener states, “this merely testifies to the depth of their incomprehension; even when God speaks from heaven, they cannot understand or believe” (p. 877). He also states, “For John, their failure to understand emphasizes their denseness, and appears to stem from a failure to believe” (p. 879). Keener states “the crowds failed to understand most of Jesus’ point, because they could not believe” (p. 872).
• Jesus will be lifted up. Jesus foretells the means by which he will die. When Jesus is lifted up, he will draw all people to himself judging the ruler of this world and driving him out. Brown points out the double entendre of being ‘lifted up’, 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” (p. 12).
• The objection of the crowd. The crowd objects stating that scripture says that when the Messiah does come he will remain forever and not leave as Jesus has declared.
• Light and darkness. Jesus declares that the light will only be with us for a little longer. He tells the crowd to walk in the light so that the darkness will not overtake them. Jesus tells them that while they have the light, believe in the light, so you can become children of light. Those who remain in the dark do so because they love their own lives.

The passage gets its message across mostly through the words attributed to Jesus with added insight given by the response of the crowd and the Father.

According to Bruce (p. 262-263) God-fearing Greeks may have wanted to meet Jesus after seeing him clear the outer court of the temple, the court of the Gentiles, which was cluttered with business trade prohibiting it from being a “house of prayer for all nations”.

This passage is about believing in Jesus. For those who follow Jesus and surrender their lives to him, He provides light for their path. For those who do not follow Jesus, he allows them to continue to walk in darkness.

The Co-text

Situation of Text in Larger Presentation:

There is a lot of tension brewing in the region. Prior to this passage, Jesus hears that Lazarus is ill and states, “Those who walk during the day do not stumble, because they see the light of this world. But those who walk at night stumble, because the light is not in them.” Many are intrigued and want to see or follow him because he raised Lazarus from the dead. Conversely, the authorities are eagerly looking for an opportunity to arrest Jesus so that one may die for the nation. At the beginning of this passage, Jesus is speaking to some Greeks that wanted to meet him and he states, “Very truly, I tell you, unless a grain of wheat falls into the earth and dies, it remains just a single grain; but if it dies, it bears much fruit. Those who love their life lose it, and those who hate their life in this world will keep it for eternal life. Whoever serves me must follow me, and where I am, there will my servant be also. Whoever serves me, the Father will honor.” Jesus’ comments about light are directly impacted by both of these statements. This is why it can be said that the crowd was in darkness because they were not willing to follow Jesus even after they hear the Father speak. Bruce states, “It is from the cross of Jesus that the true light shines brightest: men declare themselves to be sons of light or sons of darkness according as they come to that light or avoid it, and this is the krisis” (p. 167). Keener states, “this merely testifies to the depth of their incomprehension; even when God speaks from heaven, they cannot understand or believe” (p. 877). He also states, “For John, their failure to understand emphasizes their denseness, and appears to stem from a failure to believe” (p. 879).

There is a lot of talk about Jesus going away. Prior to this passage, the religious leaders tried to stone Jesus, Jesus is glorified as he raises Lazarus from the dead, the religious leaders decide Jesus must die, and Mary anoints Jesus for burial. Finally, Jesus was just welcomed into Jerusalem as a king, albeit not in the normal regalia of an earthly king. This all establishes major tension in the center of Jewish faith. Immediately after the Triumphant Entry, Jesus’ public encounters are increasingly confrontational. Also, after this we do not see any more crowds chasing after Jesus. His ministry on earth is coming to a close.

Development of Important Words/Motifs:

• Glory. Jesus prays to the Father to glorify his (the Father’s) name. In response, the Father audibly affirms Jesus. Just as glorification is a major theme in partnership with light in Jesus conversation with the disciples after hearing of Lazarus’ illness, so here to in this passage we see the theme of glorification and light together.
• Light. The Fourth Gospel uses the metaphor of light to refer to Jesus from the Prologue throughout this passage. In this passage, Jesus warns the crowd that time is running of for the light to be with them. Jesus tells the crowd to believe in the light so that they can become children of light. From the epilogue in chapter one through this passage, the Fourth Gospel defines light as being Jesus (John 1:4-9, 3:19-21, 8:12, and 11). Michael’s states, “More and more, the metaphor of “the Light” has become interchangeable with Jesus himself” (p. 705).

Openness to Interpretive Possibilities:

Without reading further, we do not know that Jesus leaves Jerusalem and goes into hiding until he returns to Jerusalem for the Last Supper. This leads to his arrest and ultimately his glorification when he is indeed raised up on a cross to die for the sins of the world. Indeed, the light is not with them much longer. Indeed, the Son of Man is lifted up and all men are brought to him. Indeed, the ruler of this world has been driven out. In addition to that, Jesus will be glorified when he is raised from the dead and ascends to heaven where he takes his rightful place next to the Father. Without reading further we do not know that everything Jesus said is just days away from occurring. 

Context

(See Introduction)

Appeal to Particular Cultural Conventions/Cues:

This passage appeals to the cultural concern of distribution of Power. Jesus declares his intent to persevere through his own human desire to fulfill the Father’s purpose in his life. Once Jesus does this, the Father declares from heaven to earth Jesus’ authority as the Son of Man.

The Interface of Contexts:

There were two types of people in the crowd that day. One group struggled to accept the truth about Jesus, especially in light of their preconceived notions about the Messiah. The other group of people in the crowd were attracted to Jesus and wanted to follow him.

In the ancient world it was seen as heroic to face death without showing tears, fear or apprehension. Jesus admitting to being burdened in the face of his ensuing passion stands in tension with the world it addresses.

In the same way, still today, there are two types of people. There are those who love their life and want to continue to live for themselves. This way of life is not compatible with the plan of God. However, the other group of people are willing to give up their lives and live for Jesus walking in his light. There were people who did not see and there were people who saw Jesus and followed him. There are people who walk in the light. There are people who walk in the dark. The opportunity to walk in the light is coming to a close. When that time comes, those who do not serve him will be overtaken by the darkness. Those who hate their life, those who become Jesus’ servant, those who believe in the light may become children of light.

Intertext

(See Introduction)

OT passages explicitly cited in this text:

• Psalms 6:2. 

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

• 2 Samuel 7:13. “13 He shall build a house for my name, and I will establish the throne of his kingdom forever.” This passage alludes to the eternal nature of the Messiah.
• Psalms 89:36-37. “36 His line shall continue forever, and his throne endure before me like the sun. 37 It shall be established forever like the moon, an enduring witness in the skies.” This passage alludes to the eternal nature of the Messiah.
• Psalms 110:4. “4 The Lord has sworn and will not change his mind, “You are a priest forever according to the order of Melchizedek.” This passage alludes to the eternal nature of the Messiah.
• Psalms 132:12. “12 If your sons keep my covenant and my decrees that I shall teach them, their sons also, forevermore, shall sit on your throne.” This passage alludes to the eternal nature of the Messiah.
• Isaiah 9:6-7. “ 6 For a child has been born for us, a son given to us; authority rests upon his shoulders; and he is named Wonderful Counselor, Mighty God, Everlasting Father, Prince of Peace. 7 His authority shall grow continually, and there shall be endless peace for the throne of David and his kingdom. He will establish and uphold it with justice and with righteousness from this time onward and forevermore. The zeal of the Lord of hosts will do this.” This passage alludes to the eternal nature of the Messiah.
• Isaiah 52:13. “13 See, my servant shall prosper; he shall be exalted and lifted up, and shall be very high.” This passage alludes to Jesus being lifted high.

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

• 1 Enoch 108:10. “And all the blessings destined for them I have recounted in the books. And he hath assigned them their recompense, because they have been found to be such as loved heaven more than their life in the world, and though they were trodden under foot of wicked men, and experienced abuse and reviling from them and were put to shame…” This passage speaks to loving heaven more than one’s own life.

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

• Matthew 10:39. “39 Those who find their life will lose it, and those who lose their life for my sake will find it.” This passage speaks to gaining heavenly life after sacrificing worldly life.
• Matthew 16:25. “25 For those who want to save their life will lose it, and those who lose their life for my sake will find it.” This passage speaks to gaining heavenly life after sacrificing worldly life.
• Mark 8:35. “35 For those who want to save their life will lose it, and those who lose their life for my sake, and for the sake of the gospel, will save it.” This passage speaks to gaining heavenly life after sacrificing worldly life.
• Mark 14:35. “35 And going a little farther, he threw himself on the ground and prayed that, if it were possible, the hour might pass from him.” This passage speaks to the struggle Jesus had with going to the cross.
• Luke 9:24. “24 For those who want to save their life will lose it, and those who lose their life for my sake will save it.” This passage speaks to gaining heavenly life after sacrificing worldly life.
• 1 Corinthians 15:36. “36 Fool! What you sow does not come to life unless it dies.” In this passage, Paul reminds his audience that our human nature must die for our heavenly nature to come to life.
• Ephesians 5:8. “8 For once you were darkness, but now in the Lord you are light. Live as children of light—" This passage speaks to living in the light and living as children of light.
• 1 Thessalonians 5:4-5. “4 But you, beloved, are not in darkness, for that day to surprise you like a thief; 5 for you are all children of light and children of the day; we are not of the night or of darkness.”
• 1 John 1:5. “5 This is the message we have heard from him and proclaim to you, that God is light and in him there is no darkness at all.”
• 1 John 2:15. “15 Do not love the world or the things in the world. The love of the Father is not in those who love the world…”
• Revelation 14:2. “2 And I heard a voice from heaven like the sound of many waters and like the sound of loud thunder; the voice I heard was like the sound of harpists playing on their harps…” It was not totally unreasonable for the crowd to experience God speaking as thunder.

This passage is the embodiment of the wider story of God and God’s people. In this story, Jesus declares that he is going to persevere through sacrificing his life to bear much fruit. Bruce states “if it is true of Jesus, it must be true of his followers. They too must be prepared to renounce present interests for the sake of a future inheritance. …To love one’s life here means to give it priority over the interests of God’s kingdom…” (p. 265). Michaels states ““The world,” or “this world,” and “eternal life” are polar opposites, nowhere more so than in the Gospel of John” (p. 690-691). Keener states “The cross was the epitome of shame in the Roman world; in light of Isaiah, however, this worldly shame becomes Jesus’ honor, his “glorification.” God’s honor and that of the world prove mutually exclusive” (p. 873). Jesus continues that those who chose to follow him will walk in light, while those who love their own life will continue to walk in darkness. Jesus declares that his time on earth is coming to a close. Jesus encourages us walk in the light while the light is with us so that we will not overtaken by the darkness. Jesus encourages us to believe in the light so that we can become children of light. This is the wider story of God and God’s people.

John 12:26 (CSB)

26 If anyone serves me, he must follow me. Where I am, there my servant also will be. If anyone serves me, the Father will honor him.

Main Verbs

Serves

Follow

Am

Be

Serves

(will) Honor

Verbs

Serves

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

Follpw

• Tense – Future
• Mood – Imperative
• Voice – Active

Am

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

Be

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

Serves

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

(will) Honor

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

Genre

(See Introduction)

John 13:1-20. This passage is a narrative in a Gospel. It is the view of many scholars that this section begins the second part of John’s gospel. The first part, chapters 1-12, recorded Jesus’ public ministry and is often labeled the ‘Book of Signs’. Starting in 13:1, the author makes a shift in his gospel focusing on Jesus’ ministry in a much more personal and intimate way. This second part of John’s gospel is often labeled the ‘Book of Glory’.

Demarcation of the Text

There is relative agreement across the English translations on how to demarcate this passage. The main difference between virtually all demarcations involves the narrative of Jesus washing his disciples’ feet and the narrative regarding Jesus declaration of his upcoming betrayal. Some English translations place this demarcation after verse twenty as does this study, while the remainder of the English translations place the demarcation after verse sixteen. One exception to this is the NASB, which demarcates vv. 1-4 as a general introduction to the Lord’s Supper narrative.

• NRSV, ESV, NABRE, CEV. The NRSV, ESV, NABRE, and CEV demarcate this passage as belonging to one cohesive section entitled Jesus Washes the Disciples’ Feet (NRSV).
• NASB. The NASB demarcates this passage as belonging to two separate sections. The first section includes vv. 1-4 entitled The Lord’s Supper. The second section includes vv. 5-20 entitled Jesus Washes the Disciples’ Feet.
• NIV, NET, NLT, MSG. The NIV, NET, and NLT demarcate this passage as belonging to two separate sections. The first section includes vv. 1-17 entitled Jesus Washes His Disciples’ Feet (NIV). The second section includes vv. 18-30 entitled Jesus Predicts His Betrayal (NIV).
• F. F. Bruce. Bruce demarcates this passage as belonging to two separate sections. The first section includes 13:1-17 entitled The Foot Washing. The second section includes 13:18-30 entitled The Traitor in the Camp.
• J. Ramsey Michaels. Michaels demarcates this passage as one coherent section entitled Jesus at Supper.
• Craig S. Keener. Keener demarcates this passage as belonging to two separate sections. The first includes 13:1-3 entitled The Setting. The second includes 13:4-20 entitled The Foot Washing and Its First Interpretation.

Prior to this passage, Jesus is in public making one last declaration to those listening. This passage begins a new section within John’s story, the Last Supper narrative. The location, characters, and theme all change from the previous section. The beginning of the next section begins with a textual marker highlighted by a transition in the mood of Jesus and the theme of his narrative.

Both variations listed above are understandable. The cohesiveness of the transition between v. 4 and v. 5 and then the cohesiveness of the transition between v. 17 and v. 18 are indicators as to maintaining the cohesiveness of this section. The thematic change indicated in v. 21 makes moving the boundaries of this section unnecessary.

The Argument of the Text

The author begins this section by introducing the larger section with an introductory passage (v. 1-4). From there, the author introduces his audience to the new setting and characters. The majority of this new narrative is filled with Jesus’ words. There are five characters in the narrative: Jesus, Judas, the devil, Peter, and the disciples. Two characters speak; Jesus and Peter. Keener suggests that due to space restraints of homes in Jerusalem, the disciples would most likely have included the Twelve (p. 900).

In this narrative, the characters find themselves sitting around the dinner table with unwashed feet. Washing the feet of your dinner guests was a service provided by the host. The host would give the task to the lowliest servant as this was a menial task. At this dinner, no one took up the task of washing the other’s feet. So, Jesus did it. Jesus used this opportunity to teach his disciples a valuable lesson about having the heart of a servant. Peter reacts in an usual way by objecting, but misunderstanding Jesus’ purpose.

Jesus’ dialogue and understanding the custom of dinner etiquette and the formality of washing feet are indicators for how the audience is to make decisions about how to react to the various characters.

The issues in this passage:

• Jesus knows that his hour to depart from this world and return to the Father was at hand. Throughout John’s gospel there have been references that Jesus’ ‘time has not arrived’. Jesus has recently, on multiple occasions, proclaimed that he was going away. While this was difficult for Jesus’ audience to understand, the author has made it clear to his readers that all of this was part of the Father’s plan and that Jesus was faithful in carrying it out. In this passage, the author shifts the focus by announcing that it was now time for Jesus’ departure.
• The author informs his audience that the devil had already put it into the heart of Judas to betray Jesus. From this narrative aside, John’s readers know that Judas has already made his deal with the religious leaders to betray Jesus.
• Jesus washes his disciples' feet. In an act of submission that would have been seen culturally as humiliating, Jesus – God in the flesh, stoops down to perform the act of the lowliest servant.
• Peter objects to Jesus washing his feet. Knowing the cultural significance of washing one’s feet, Peter objects to Jesus – God’s Son washing his feet.  
• Jesus explains that he has set an example for his disciples to follow – wash each other’s feet. Jesus washing his disciples' feet was an object lesson to them, and to Christians today. Jesus’ disciples, ancient and current, are serve one another humbly.
• Jesus uses Old Testament prophecy to predict his betrayal as confirmation of who he is. This passage concludes with Jesus using Old Testament prophecy to predict Judas’ betrayal. Jesus does this so that his disciples will know that this was the Father’s mission all along – fulfilled by His Son – Jesus.

The author is addressing late first century Jews and Greeks. The author’s purpose is to provide a spiritual account of the life of Jesus. Bruce states “John’s repeated designation of the Passover as ‘the Jews’ Passover’… suggests that he envisaged Gentiles as making up a substantial proportion of his reading public” (p. 252-253).

The author is asking his audience to understand the importance of a relationship with him. The Bible is very clear that ministering to the poor is very important to God. But in this passage, Jesus instructs his followers to cherish the times they have with them because they are short lived. In contrast, we will always have the poor with us.

The audience could have been made up of believers and non-believers. Regardless, the audience would be asking themselves where they stood in their belief system when they heard this narrative.

The passage gets its message across mostly through the words attributed to Jesus with added insight given by the response of Peter.

This passage is about serving others. Regardless of one’s role in God’s kingdom, all of Jesus’ disciples are to serve. Jesus, being teacher and Lord, did not hesitate to perform the most menial of tasks. Likewise, Jesus’ disciples are to serve. Jesus uses his position and authority to show his disciples that love for one another is indicated by serving one another. Jesus makes it clear that in God’s kingdom status is irrelevant and that leaders serve, even by performing the most menial of tasks. The issue in this passage is having a servant’s heart. 

The Co-text

Situation of Text in Larger Presentation:

There is a lot of tension brewing in the region. Many are intrigued and want to see or follow him because he raised Lazarus from the dead. Conversely, the authorities are eagerly looking for an opportunity to arrest Jesus so that one may die for the nation. Jesus then addresses the mostly Jewish crowd in the synagogue and gives them one last directive to follow him.

There is a lot of talk about Jesus going away. Prior to this passage, the religious leaders tried to stone Jesus, Jesus is glorified as he raises Lazarus from the dead, the religious leaders decide Jesus must die, and Mary anoints Jesus for burial. Finally, Jesus was just welcomed into Jerusalem as a king, albeit not in the normal regalia of an earthly king. This all establishes major tension in the center of Jewish faith.

Openness to Interpretive Possibilities:

Without having read further it is not known that just a few hours later, Jesus is indeed raised up on a cross to die for the sins of the world. In addition to that, Jesus will be glorified when he is raised from the dead.

Context

(See Introduction)

Socio-Historical Setting:

As mentioned above, the narrative occurred just hours before Jesus’ crucifixion and was written towards the latter half of the first century. Ironically, Jerusalem would soon be over run, and the Jews would lose the nation that they tried to kill a single person for.

Understanding the custom of foot washing helps make sense out of this passage. Bruce states “Any one of the disciples would have gladly performed this service for him, but to perform it for the other disciples would have been regarded as an admission of inferiority, not to be tolerated when there was such competition among them for the chief place in their Master’s kingdom” (p. 280). Michael’s adds “Footwashing by a host (if he was poor), or by the host’s slaves, was a gesture of hospitality. Slaves washed their master’s feet after a journey, wives the feet of their husbands, disciples the feet of their teachers” (p. 726).

The knowledge of this setting influences the reading of this text by helping to communicate the heart of Jesus and his willingness to become a servant to show his people how they are to treat each other in the kingdom of God.

This passage appeals to the cultural concern of distribution of Power. Jesus, the leader and teacher of this group, stoops to perform the lowest task possible. Jesus uses this opportunity as an example of how God’s people are to serve others. Bruce states “The form of God was not exchanged for the form of a servant; it was revealed in the form of a servant” (p. 280).

The Interface of Contexts:

Washing the guest’s feet was the lowest form of servanthood in the ancient world. Stooping down to wash someone’s feet goes against the culture of the day. Only the lowest servant would have that task. It would be a disgrace for a peer and especially the leader of the group to perform such a task. Keener spends much time referencing John Christopher Thomas’ work on foot washing. Keener states “well-to-do hosts provided water and sometimes servants to wash a guest’s feet, they rarely engaged in the foot washing themselves” (p. 904). He continues “After examining all the relevant literature, Thomas concludes that Jesus’ act represents “the most menial task” and was “unrivalled in antiquity”” (p. 904). Michael’s concludes “For a person of status, particularly a patron host, to wash his guests’ feet as if a servant would be unthinkable!” (p. 907).

In the same way, still today, there are tasks that people find to humiliating to perform for others. But if this is how Jesus, our Lord and Teacher, lived, we too should live this way. Bruce states “if their Lord had not thought it beneath his dignity to perform a menial service for them, why should they think it beneath theirs to do the like for one another?” (p. 286).

Intertext

(See Introduction)

OT passages explicitly cited in this text and their significance in this new context: Psalms 41:9. “9 Even my bosom friend in whom I trusted, who ate of my bread, has lifted the heel against me.” Jesus quotes this Psalm as he predicts Judas’ betrayal.

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

• Genesis 18:4. “4 Let a little water be brought, and wash your feet, and rest yourselves under the tree.” When three angels visited Abraham, he offered them water to wash their feet after their journey. This passage establishes the custom of foot washing in Jewish culture.
• Genesis 19:2. “2 He said, “Please, my lords, turn aside to your servant’s house and spend the night, and wash your feet; then you can rise early and go on your way.” When the angels arrived in Sodom, Lot invited the angels into his home to wash their feet after their journey. This passage establishes the custom of foot washing in Jewish culture.
• Genesis 24:32. “32 So the man came into the house; and Laban unloaded the camels, and gave him straw and fodder for the camels, and water to wash his feet and the feet of the men who were with him.” When Abraham’s servants were looking for a wife for Isaac and arrived at Laban’s home, Laban offered them water to wash their feet. This passage establishes the custom of foot washing in Jewish culture.
• Exodus 3:14. “14 God said to Moses, “I am who I am.” He said further, “Thus you shall say to the Israelites, ‘I am has sent me to you.’” This passage from YHWH’s interaction with Moses at the burning bush introduces the self-declaration of God. Jesus uses this self-declaration to declare to his disciples so that when all that is about to happens takes place they will know that he indeed is God.
• 1 Samuel 25:41. “41 She rose and bowed down, with her face to the ground, and said, “Your servant is a slave to wash the feet of the servants of my lord.” In this passage, David’s servants approach Abigail to take her to David as his wife. Abigail then bows down to wash the feet of David’s servants. This passage establishes the custom of foot washing in Jewish culture.

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

• Joseph and Aseneth 13:12. “12Preserve him in the wisdom of thy grace, and give me to him as a servant, so that I may wash his feet and serve him and be his slave for all the seasons of my life.” This passage in the Old Testament apocrypha book of Joseph and Aseneth. Aseneth has fasted for seven days and nights and is pleading to God to allow her to be with Joseph.

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

• Matthew 7:21. “21 “Not everyone who says to me, ‘Lord, Lord,’ will enter the kingdom of heaven, but only the one who does the will of my Father in heaven.” This passage communicates that one who belongs to the kingdom of God will do his will.
• Mark 3:35. “35 Whoever does the will of God is my brother and sister and mother.” This passage communicates that one who belongs to the kingdom of God will do his will.
• Mark 10:35-45. This passage describes the request of James and John to have the seats in God’s kingdom next to Jesus. When the other disciples hear of this request, they become indignant. This describes the conflict between the disciples as they maneuvered for their position in God’s kingdom.
• Mark 14:15. “15 He will show you a large room upstairs, furnished and ready. Make preparations for us there.” This passage describes the room in which Jesus and his disciples partook at the last supper.
• Luke 7:44. “44 Then turning toward the woman, he said to Simon, “Do you see this woman? I entered your house; you gave me no water for my feet, but she has bathed my feet with her tears and dried them with her hair.” This passage describes that foot washing was still an expected courtesy of a host during Jesus’ time.
• Luke 22:12. “12 He will show you a large room upstairs, already furnished. Make preparations for us there.” This passage describes the room in which Jesus and his disciples partook at the last supper.
• Luke 22:24-27. “24 A dispute also arose among them as to which one of them was to be regarded as the greatest.” This passage describes the conflict between the disciples as they maneuvered for their position in God’s kingdom.
• Ephesians 5:25-26. “25 Husbands, love your wives, just as Christ loved the church and gave himself up for her, 26 in order to make her holy by cleansing her with the washing of water by the word,” In this passage, Paul declares that Jesus makes his people clean through washing by the Word.
• Philippians 2:5-11. This passage describes how Jesus became a servant even though he was God himself and gave himself up for his people through the cross.
• 1 Timothy 5:10. “9 Let a widow be put on the list if she is not less than sixty years old and has been married only once; 10 she must be well attested for her good works, as one who has brought up children, shown hospitality, washed the saints’ feet, helped the afflicted, and devoted herself to doing good in every way.” This passage describes the requirements to be added to the Church’s list of widows. To be included on the list of widows, one needed to be willing to wash the feet of the saints.
• 1 Peter 5:5-6. “5 In the same way, you who are younger must accept the authority of the elders. And all of you must clothe yourselves with humility in your dealings with one another, for “God opposes the proud, but gives grace to the humble.” 6 Humble yourselves therefore under the mighty hand of God, so that he may exalt you in due time.” This passage describes how God’s people are to clothe themselves with humility and at the right time, God will lift them up accordingly.
• 1 John 2:6. “6 whoever says, “I abide in him,” ought to walk just as he walked.” In his epistle, John declares that God’s people must walk as he did.
• 1 John 3:16. “16 We know love by this, that he laid down his life for us—and we ought to lay down our lives for one another.” In his epistle, John declares that God’s people must act as he did.
• 1 John 4:11. “11 Beloved, since God loved us so much, we also ought to love one another.” In his epistle, John declares that God’s people must act as he did.

This passage is the embodiment of the wider story of God and God’s people. In this story, Jesus, God in flesh, stoops down to perform the lowest task of that culture’s day. Jesus then instructs his followers to behave likewise. Keener states “believers are called to exemplify the same pattern of self-sacrificial service to the death” (p. 902). As Jesus’ disciples, we are to serve others, showing them the full extent of our love for them. This is the wider story of God and God’s people.

John 13:15 (CSB)

15 For I have given you an example, that you also should do just as I have done for you.

Main Verbs

(have) Given

Do

(have) Done

Verbs

(have) Given

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

Do

• Tense – Future
• Mood – Imperative
• Voice – Active

(have) Done

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

Genre

(See Introduction)

John 13:31-35. This passage from a gospel is part of a quote of Jesus from the narrative which is part of the Upper Room Discourse.

Demarcation of the Text

This passage is a short section within the longer Upper Room Discourse that takes place the evening before Jesus is arrested. Prior to this passage, Judas leaves the room to continue his betrayal. Therefore, there is a break in the narrative for Judas to leave the scene. Jesus gives a new command. As can be seen below there is not much agreement as to how to divide this discourse.

• CSB, ESV, NRSV, CEB, CEV. The CSB, ESV, NRSV, CEB, and CEV demarcate this passage as one cohesive section entitled The New Command(CSB). 
• NASB. The NASB demarcates this passage as belonging to the larger section that includes 13:21-38 entitled Jesus Predicts His Betrayal.
• NIV, NLT, MSG. The NIV, NLT, and the MSG demarcate this passage to include 13:31-38 entitled Jesus Predicts Peter’s Denial (NIV).
• F. F. Bruce. Bruce demarcates this passage as belonging to the larger section that includes 13:31-14:31 entitled Departure and Reunion.
• J. Ramsey Michaels. Michaels demarcates this passage as belonging to a larger section that includes 13:21-35 entitled The Departure of Judas.
• Craig Keener. Keener demarcates this passage as two separate sections. The first section includes 13:31-33 entitled The Passion Again Announced. The second section includes 13:34-35 entitled Following Jesus’ Model.

This passage is within the significantly long Upper Room Discourse that starts in chapter thirteen and continues through the end of chapter fourteen (some Bible scholars maintain that the Upper Room Discourse includes chapters thirteen through sixteen). This passage includes a textual marker at the beginning of the passage that informs the audience that Judas has left the upper room. The textual marker that concludes this passage as its own section is Peter asking Jesus to explain where he is going and why they can not follow.

As detailed above, there are varying opinions as to how this section of scripture should demarcated. The long Upper Room Discourse makes this difficult.

The Argument of the Text

This passage is a narrative. In this passage there are two characters, Jesus and the disciples. In this narrative only Jesus speaks. The author uses Jesus’ dialogue to get his message across.

In the middle of Jesus’ long Upper Room Discourse, Jesus continues his teaching as he shares with his closest disciples a “new” teaching. We can tell from the disciple’s questions that they are listening attentively even if they have difficulty focusing in on the teaching that Jesus is trying to get across.

Jesus’ main teaching, the world will know that we are Jesus’ followers by the way we love each other, is straight forward. However, there is a veiled or difficult saying in this passage about Jesus going away.

The issue in this passage is that the world will know who Jesus’ disciples are by the way they love one another. Jesus presents this as a new command, which is not new at all, while they are all together in a small group having the Passover supper together, a very intimate evening.

The author is addressing an audience interested in hearing about the long-awaited Jewish Messiah. The author is communicating this story from a different perspective than has been utilized in the past. J. Ramsey Michaels in his The Gospel of John (NICNT) as he compares the Fourth Gospel to the Synoptics states, “For centuries the conventional wisdom was that he did know the other three, and consciously wrote to supplement them” p. (28). He continues, “While there are exceptions, most interpreters today view the Gospel of John as independent of the other written Gospels (even Mark), yet familiar with many of the unwritten traditions behind them” (p. 29). The author’s audience is aware of some forms of this story. The author has chosen to use a different method to communicate to his audience.

The author is asking his audience to decide the significance of the life of Jesus Christ to their own life. This is a story that the audience has been presented with before, so the author has chosen to use a different method of communication that supplements what has been presented before. (see F.F. Bruce, p. 13).

The audience could have been made up of believers and non-believers. Regardless, the audience would be asking themselves where they stood in their belief system when they heard this narrative. It seems the audience may need more information or information presented in a different way so they can make a decision about the significance of the life of Jesus Christ to their own life. The author wants his audience to come to know the truth about Jesus Christ and to know that it is being communicated from an eyewitness.

This passage gets its message across entirely through Jesus’ words.

Jesus makes reference to a statement that he had made earlier to the Jews about how he is going away and no one can go with him. In this passage, Jesus does not elaborate upon the meaning of his going away.

This passage is about the world recognizing who Jesus’ disciples are by the way they love each other.

The Co-text

Situation of Text in Larger Presentation:

Prior to this passage, Jesus and the disciples celebrate the Passover meal in the Upper Room. This is an intimate evening with his closest friends. Jesus humbles himself and washes his disciple’s feet and directs them to act accordingly. Jesus has vaguely been talking about going away for some time now. This evening is full of intimate teachings of Jesus.

Being a close intimate setting, there is an expectation of Jesus’ disciples drawing their ears close to Jesus’ lips as he shares truth with them.

Development of Important Words/Motifs:

• Glorify, glorified. In this passage, Jesus speaks of his Father and himself being glorified. Jesus has spoken of this a lot as his ministry has come to a close. His Father and himself being glorified are intrinsically linked. We do not see one without the other. As much as Jesus speaks about this, it is still unclear as to what this means entirely. This is an important motif throughout John’s gospel. (See John 12:23)
• Loved, love. Jesus’ main teaching in this passage is about love.
• One another. In Jesus’ teaching “one another” is the main emphasis of the love that he speaks about.

Openness to Interpretive Possibilities:

Without reading further, we do not know that this is Jesus final teaching, his final teaching to his disciples and his final teaching period. These are Jesus’ last words. This is Jesus last meal. This is Jesus last night before his crucifixion. Without reading further, we do not understand that Jesus’ was speaking of his crucifixion, his resurrection and his ascension when he spoke of his Father and himself being glorified.

Context

(See Introduction)

Socio-Historical Setting:

This text was communicated primarily to the diaspora. The Romans have destroyed the temple in Jerusalem and the Jewish sacrificial system has ceased. The author focuses on communicating to the diaspora to spread the good news of Jesus Christ. There was tremendous discrimination between the race, class, and religions of people. Followers of Jesus Christ were susceptible to mistreatment from all sides, from Jews and Romans. The Jews removed the Jewish Christians from the synagogue (see F.F. Bruce, p. 13).

Appeal to Particular Cultural Conventions/Cues:

This teaching of Jesus highlights such cultural concerns and conventions such as distribution of power, social roles, and patronal ethics. This passage does so in one fail swoop as too love one another as Jesus did would undermine these ancient cultural conventions. In this ancient society there were rigid lines drawn in each of these areas. To disregard these lines and to love as Jesus loved cross these lines. People worked hard to move up in the social order. Jesus was telling his disciples to disregard this upward movement and to love unconditionally even if it communicated to the culture submission.

The Interface of Contexts:

This is one teaching of Jesus that perhaps the Church has failed at the most. In our culture today across the globe, the world perceives Jesus’ disciples to be at odds with one another. With Eastern Orthodox versus Catholicism versus Protestantism, the church has not communicated to the world the unity that perhaps Jesus was speaking to his disciples about in the Upper Room. Pile on top of that the many divisions within Western Protestantism and the infighting that takes place, the Church has not communicated to the World the truth of Jesus.

Intertext

(See Introduction)

OT passages alluded to in this text and their significance in this new context: Leviticus 19:18 “18 You shall not take vengeance or bear a grudge against any of your people, but you shall love your neighbor as yourself: I am the Lord.” Jesus takes this a step further. We are not to just love our neighbor as ourselves, but we are to love our neighbor as Jesus loves us signified by his moral self-sacrifice.

Other passages brought to mind by a reading of this one, and how this might inform a canonical reading of this text: Mark 12:28-33 (see also Galatians 5:14) – “You shall love your neighbor as yourself.” Jesus takes this a step further. We are not to just love our neighbor as ourself, but we are to love our neighbor as Jesus loves us signified by his moral self-sacrifice.

This passage is the embodiment of the wider story of God and God’s people. In this passage, Jesus instructs his disciples to love one another just as he has loved them. Jesus declares that everyone will know that we are Jesus’ disciples if we have love for one another. God desires that his people immolate his Son by becoming one unified family bathed in our love for one another. This is the wider story of God and God’s people.

John 13:34-35 (CSB)

34 “I give you a new command: Love one another. Just as I have loved you, you are also to love one another. 35 By this everyone will know that you are my disciples, if you love one another.”

Main Verbs

Give

Love

(have) Loved

Love

(will) Know

Are

Love

Verbs

Give

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

Love

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

(have) Loved

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

Love

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

(will) Know

• Tense – Future
• Mood – Subjunctive
• Voice – Passive

Are

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

Love

• Tense – Future
• Mood – Conditional
• Voice – Active

Genre

(See Introduction)

John 14:1-14. This passage is a narrative of a Gospel. More specifically, Craig S. Keener, in his The Gospel of John,claims that this passage, which is part of the Upper Room Discourse, could belong to the more specific genre of “testament”. Keener states that, “Segovia, after surveying dominant patterns in testament and farewell scenes, finds seven of nine major categories of farewell speech motifs in John 13-17, and notes that those missing would be out of place here” (p. 897).

Demarcation of the Text

This passage is demarcated as a short passage within a long section that takes place in the same location as what has occurred before. This passage occurs towards the middle of the extremely long “Upper Room Discourse” that spans four chapters. Prior to this passage, Jesus tells his disciples he is going away and they cannot come with him. Peter then interrupts Jesus’ dialogue by asking where he is going. Jesus then foretells Peter’s denial. In this passage, Jesus returns to his dialogue about going away. While all of these sections belong the larger dialogue of the Upper Room Discourse, giving them their own demarcation is helpful since each has section has its own teaching. This illuminates an additional issue within this passage. This passage demarcated as it is, has four succinct teachings; if Jesus goes to prepare a place he will return, Jesus is the way, knowing Jesus is knowing the Father, and those who believe in Jesus will do greater works than he does. This makes determining the “aboutness” of this passage difficult.

• ESV, NRSV, CEB, NET, NABRE, NLT, CEV, MSG. The ESV, NRSV, CEB, NET, NABRE, NLT, CEV, and MSG demarcate this passage as one cohesive section entitled, I Am the Way, and the Truth, and the Life (CSB).
• CSB. The CSB demarcates this passage into three sections. The first section includes 14:1-6 entitled The Way to the Father. The second section includes 14:7-11 entitled Jesus Reveals the Father. The third section includes 14:12-14 entitled Praying in Jesus’s Name.
• NASB. The NASB demarcates this passage into two sections. The first section includes 14:1-6 entitled Jesus Comforts His Disciples. This section focuses on Jesus comforting his disciples about his departure. The second passage includes 14:7-15 entitled Oneness with the Father. This section focuses on Jesus being one with the Father.
• NIV. The NIV demarcates this passage into two sections. The first section includes 14:1-4 entitled Jesus Comforts His Disciples. The second section includes 14:5-14 entitled Jesus the Way to the Father. 
• F. F. Bruce. In his commentary, Bruce places this passage within The Upper Room Discourses, which is included in a section entitled Jesus Reveals the Father to His Disciples, which contains chapters thirteen through seventeen. Within the upper room discourses, Bruce divides this passage into three sections.
  • The first section includes 14:1-7 entitled The Father’s House and the Way There.
  • The second section includes 14:8-11 entitled Seeing the Father in the Son.
  • The third section includes 14:12-14 entitled Jesus’ Promised Reappearance to the Disciples.
• J. Ramsey Michaels. In his commentary, Michael’s outline is similar to Bruce’s as Michael’s also includes this passage in the larger section entitled Jesus’ Self-Revelation to the Disciples, which includes chapters thirteen through seventeen. From there, Michaels places this passage in a section that includes 13:36 – 14:31 entitled Four Questions, which encompasses Jesus’ prediction of Peter’s denial through the group’s departure from the upper room.
• Craig S. Keener. In his commentary, Keener’s outline is similar to Bruce’s and Michael’s. Keener makes it clear the difficulty in outlining the Upper Room Discourse. He states that, “Any outline will thus prove arbitrary” (p. 930). He states, correctly in my opinion, that modern chapters and verses compound this difficulty. Keener includes this passage in a larger section entitled Final Discourse, which includes chapters thirteen through seventeen. From there, Keener places this passage in a section that encompasses all of chapter fourteen entitled Jesus’ Return and Presence. Keener further divides this passage into two sections; Going to the Father (14:1-6) and Revealing the Father (14:7-14). 

This passage is within the significantly long Upper Room Discourse that starts in chapter thirteen and continues through the end of chapter fourteen (some Bible scholars maintain that the Upper Room Discourse includes chapters thirteen through sixteen). This passage demarcation is difficult to recognize since Jesus’ dialogue continues uninterrupted. The clue that reveals to the audience that a new section has begun is the change in topic of Jesus’ teaching from foretelling that Peter will deny Jesus to comforting the disciples heavy hearts about his going away. The textual marker at the end of the section is difficult to read as Jesus’ dialogue is continuing uninterrupted. The change in topics of Jesus’ teaching is what alerts the reader to the beginning of a new textual section.

There are varying opinions as to how this section of scripture should demarcated. The long Upper Room Discourse makes this difficult. Isolating separate teachings of Jesus allows for each teaching to have its due focus.

The Argument of the Text

This passage is a narrative. In this passage there are five characters, Jesus, Thomas, Philip, the Father, and the disciples. In this narrative, three of the characters speak, Jesus, Thomas and Philip. The Father is mentioned in the passage, while the disciples do not speak and are not mentioned but are assumed. The author uses Jesus’ dialogue and Thomas and Philip’s questions to get his message across.

In the middle of Jesus’ Upper Room Discourse, Jesus continues his teaching as he shares with his closest disciples that they do not need to let their hearts be troubled as he is going away to prepare a place for them and will return to take them there, that Jesus is the way to the Father, that knowing Jesus is knowing the Father, and that they will do great works because Jesus is going away. We can tell from the disciple’s questions that they are listening attentively even if they have difficulty understanding completely the teaching that Jesus is trying to communicate.

The dialogue in this passage makes clear how the audience should react to the various characters. As Jesus is teaching, the questions raised by the disciples indicate what they are thinking. As Jesus continues his teaching we can follow his line of thought as well. Through the brisk pace of Jesus’ teaching, we see that he has much to teach them, but not much time.

The issues in this passage:

• Jesus will return after preparing a place for his disciples. Jesus tries to calm the disciple’s anxiety by letting them know that he is leaving them only to prepare a place for them so that he can come back to get them when the timing is right. Bruce states that, “‘my Father’s house’ (oikia) is plainly not on earth: it is the heavenly home to which Jesus is going and in which his people are also promised a place” (p. 297). Keener points out that, “This may be a Johannine double entendre; a place in the Father’s house could mean dwelling in Christ God’s temple or entering God’s family through Christ the Son” (p. 932).
• Jesus is the way. After Thomas, thinking in the natural realm, asks Jesus how to get to where he is going, Jesus responds, spiritually, stating that he is the way. Keener states that Philip “seeks a theophany, probably evoking Moses; request to see God’s glory” (p. 944). Jesus’ response highlights his work on earth by communicating that they have seen the Father’s glory when they have witnessed Jesus’ glory, especially his sign acts. Keener states that, “As in the exodus tradition, divine signs attest the identity of the true Lord” (p. 945). Michaels states that, “His point is that if they truly know “the way,” they do not even need to know the destination, for their arrival at the right destination is guaranteed… “The way” is not a literal road or path, nor a mere set of directions, but a metaphorically a “way” of life, a commitment to “follow” Jesus, as stated earlier” (p. 773). Keener states that, “Jesus is the way to the Father also means that he is the Father’s revelation” (p. 930). Keener concludes that, “Jesus responds that he himself is the way for them to follow where he is going, that is, to the Father, and they come to the Father by embracing Jesus as the full embodiment of the Father’s revelation, which results in doing Jesus’ “works” and an intimate relationship with God. Jesus’ “coming” in this context can represent only his postresurrection coming to impart to them the Spirit, and the “dwelling places” in the Father’s presence can refer only to God dwelling in believers” (p. 939).
• Knowing Jesus is knowing the Father. All throughout the gospel of John, Jesus has made it clear that he is God. Jesus has made it clear that he was sent by and the work he does has been given to him by the Father. Jesus is making it clear that to know him is to know the Father. Jesus and the Father are in perfect unity.
• Those who believe in Jesus will do greater works than he. In an astounding statement from Jesus, he says that those who believe in him will not only do the things he has been doing but will do even greater things. Bruce states that, “The ‘greater works’ of which he now spoke to them would still be his own works, accomplished no longer by his visible presence among them by by his Spirit within them. And it was only by his going to the Father that the Paraclete would come to them” (p. 300). Michaels states that, “the distinction here is not between what Jesus does and what the disciple do, but between what Jesus has done so far and what he will do (through them) by “going to the Father”” (p. 780). Just as the Jesus does the work of the Father, Jesus’ disciples will continue to do Jesus work after his departure. Michaels continues stating that, “He who carries out the Father’s works in his ministry on earth will continue to perform “greater” works from heaven in response to the prayers of the disciples he left behind” (p. 781). Michaels concludes, stating that, “The disciple is invited to come to the Father “in the name of” Jesus, with the promise of enjoying the same access to God that Jesus enjoys” (p. 782). Keener states that, “Thus disciple should do miraculous works through faith as well as continue Jesus’ ministry in other respects” (p. 947).
• Jesus declares that whatever his disciple ask in his name he will do so that the Father will be glorified. Keener, quoting Augustine through Whitacre, states that, “It involves prayer “in keeping with his character and concerns and, indeed, in union with him”” (p. 949).

The author is addressing an audience interested in hearing about the long awaited Jewish Messiah. The author is communicating this story from a different perspective than has been utilized in the past. J. Ramsey Michaels in his The Gospel of John (NICNT) as he compares the Fourth Gospel to the Synoptics states, “For centuries the conventional wisdom was that he did know the other three, and consciously wrote to supplement them” p. (28). He continues, “While there are exceptions, most interpreters today view the Gospel of John as independent of the other written Gospels (even Mark), yet familiar with many of the unwritten traditions behind them” (p. 29). The author’s audience is aware of some forms of this story. The author has chosen to use a different method to communicate to his audience.

The author is asking his audience to decide the significance of the life of Jesus Christ to their own life. This is a story that the audience has been presented with before, so the author has chosen to use a different method of communication that supplements what has been presented before. (see F.F. Bruce, p. 13).

The audience could have been made up of believers and non-believers. Regardless, the audience would be asking themselves where they stood in their belief system when they heard this narrative. It seems the audience may need more information or information presented in a different way so they can make a decision about the significance of the life of Jesus Christ to their own life. The author wants his audience to come to know the truth about Jesus Christ and to know that it is being communicated from an eyewitness.

This passage gets its message across through the dialogue between Jesus’ teachings and the disciple’s questions.

This passage is about Jesus declaring he will return after preparing a place for his disciples, Jesus being the way to the Father, to know Jesus is to know the Father, and those who believe in Jesus will do greater works than he.

The Co-text

Situation of Text in Larger Presentation:

Prior to this passage, Jesus and the disciples celebrate an intimate meal in the Upper Room. This is an intimate evening with his closest friends. Jesus humbles himself and washes his disciple’s feet and directs them to act accordingly. Jesus has vaguely been talking about going away for some time now. This evening is an emotional roller coaster full of intimate teachings of Jesus.

Being a close intimate setting, there is an expectation of Jesus’ disciples drawing their ears close to Jesus’ lips as he shares truth with them.

Development of Important Words/Motifs:

• Believe(s). In this passage, Jesus uses the word believe(s) six times. Belief in Jesus’ identity in relationship to the Father is very important. In John’s gospel, belief is much more than a heart or a head issue. Not only must one believe with all of their mind and all of their heart, but a disciple of Jesus must be totally aligned with Jesus. That is what John means when he states that one must believe in Jesus.
• God, Father, him. In this passage, Jesus refers to the Father sixteen times. As stated above, belief in Jesus identity in relationship to the Father is very important.
• Place(s). In this passage, Jesus places four times. Jesus states the Father has many dwelling places, he is going to prepare a place for them, and if he prepares a place, he will return to take them so that they can be with him. Jesus also states that they know the way to this place.
• Know. In this passage, Jesus uses the word know seven times. The word “know” is used three times to refer to disciples know(ing) (or should know) the way to where he is going. The remaining four occurrences of the word “know” are used in reference to knowing Jesus is knowing the Father.

Openness to Interpretive Possibilities:

Without reading further, we do not know that this is Jesus final teaching, his final teaching to his disciples and his final teaching period. These are Jesus’ last words. This is Jesus last meal. This is Jesus last night before his crucifixion. Without reading further, we do not understand that Jesus’ was speaking of preparing a heavenly place for us to dwell in. Without reading further, we can not understand that Jesus will give another advocate to help the believer do the works that he did and to do even greater things than he did.

Context

(See Introduction)

Socio-Historical Setting:

Since this is Jesus’ last meal, since this is Jesus’ last teaching, since this is Jesus’ last night with his disciples, the knowledge of this setting should help the reader understand the urgency of what Jesus is teaching. Jesus’ time with his disciples is limited. Jesus needs to spend this limited time teaching his closest friends the most important lessons they need to know to carry on the work he has begun so that his people can become like the sand on the seashore.

Appeal to Particular Cultural Conventions:

In this passage, the cultural concern of the distribution of power takes center focus. In this passage, Jesus is commissioning his disciples to continue the Father’s work to an even greater degree than he has accomplished. Jesus promises his disciples that he will do whatever they ask for so that the Father can be glorified. Jesus is passing on his ministry for his disciples to continue.

The Interface of Contexts:

Jesus is the savior of the world who has come to redeem and vanquish Israel. How can a savior do so if he is leaving? This was the difficulty the world had with Jesus’ message. The Jews believe the Messiah would come as a political or spiritual victor. The Hellenistic world believed a hero god does not die, especially in a despicable, humiliating way such as Roman crucifixion.

The difficulty the ancient world had with the method of Jesus’ salvific role still resounds today. Just as the modern world has difficulty believing in a god as described in a 2000-year-old text in relation to our scientific world today, the salvific method of Jesus is also challenging. Just as the people in Jesus’ time had difficulty understanding the heavenly kingdom nature of Jesus’ teachings, if Jesus’ teaching are only seen for what they mean in the natural world the current culture today will have difficulty seeing Jesus’ teaching for what it really means.

Intertext

(See Introduction)

This passage is the embodiment of the wider story of God and God’s people. In this passage, Jesus instructs his disciples that he is the way to the Father. Jesus declares that if we know him we know the Father. Jesus declares that he is going away to prepare a place and if he is going away, he will return to take his disciples to be with him. This is the wider story of God and God’s people.

John 14:6 (NRSV)

6 Jesus said to him, “I am the way, and the truth, and the life. No one comes to the Father except through me.

Main Verbs

Said

Am

Comes

Verbs

Said

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

Am

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

Comes

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

Genre

(See Introduction)
  

John 14:27-31. This passage is a narrative in a Gospel. More specifically, Craig S. Keener, in his The Gospel of John,claims that this passage, which is part of the Upper Room Discourse, could belong to the more specific genre of “testament”. Keener states that, “Segovia, after surveying dominant patterns in testament and farewell scenes, finds seven of nine major categories of farewell speech motifs in John 13-17, and notes that those missing would be out of place here” (p. 897). Keener also refers to Segovia when he states that, “Segovia found in 14:15-27 a cyclical repetition of three major motifs: the meaning of love for Jesus, promises to those who love Jesus, and contrasts between lovers of Jesus and the world” (p. 951).

Demarcation of the Text

This passage is demarcated as a short section within the long Upper Room Discourse that takes place in the same location as what has occurred before. Jesus had just spoken about the giving of another helper to be with the disciples after Jesus has left. This passage occurs at the end of the extremely long “Upper Room Discourse” that spans four chapters. Prior to this passage, Jesus tells his disciples he is going away and they cannot come with him. Peter then interrupts Jesus’ dialogue by asking where he is going. Jesus then foretells Peter’s denial. Jesus then states that he will not leave his disciples as orphans, but when he leaves the Father will send the Helper. In this passage, Jesus changes the theme as he assures his disciples that they can be at peace because He is greater than the ruler of the world. Jesus ends this section by summoning his disciples to leave the Upper Room with him. While all of these sections belong to the larger dialogue of the Upper Room Discourse, it is good for them to have their own demarcation since each section has its own teaching. There is general agreement across the English translations surveyed to include this passage in the larger section that includes 14:15-31. 

• CSB. The CSB demarcates this passage as one cohesive section entitled Jesus’ Gift of Peace (CSB).
• ESV, NRSV, NIV, CEB, NET, NABRE, NLT, CEV, MSG. The ESV, NRSV, NIV, CEB, NET, NABRE, NLT, CEV, and MSG demarcate this passage to include 14:15-31 entitled Jesus Promises the Holy Spirit (ESV).
• NASB, NLT. The NASB and NLT demarcate this passage to include 14:16-31 entitled The Holy Spirit (NASB).
• F. F. Bruce. Bruce demarcates this passage as belonging to one cohesive section entitled Jesus’ Bequest of Peace. 
• J. Ramsey Michaels. In his commentary entitled The Gospel of John, Michaels demarcates this passage to include this passage in the larger section, 13:36-14:31, entitled Four Questions.
• Craig S. Keener. Keener demarcates this passage as one cohesive text entitled Encouragement for the Disciples.

This passage is within the significantly long Upper Room Discourse that starts in chapter thirteen and continues through the end of chapter fourteen (some Bible scholars maintain that the Upper Room Discourse includes chapters thirteen through sixteen). This passage demarcation is difficult to recognize since Jesus’ dialogue continues uninterrupted. The clue that reveals to the audience that a new section has begun is the change in topic of Jesus’ teaching about Jesus’ relationship with the Father to the disciples not living in fear because He is greater than the ruler of the world. The textual marker at the end of the section is clear as Jesus summons his disciples to join him as he departs from the Upper Room.

There are varying views as to how this section of scripture should demarcated. The long Upper Room Discourse makes this difficult. However, separating the passages as such allows for each teaching of Jesus to be thoroughly engaged.

The Argument of the Text

This passage is a narrative. In this passage there are two characters, Jesus and the disciples. In this narrative only Jesus speaks, and the entire narrative is made up of Jesus’ words. While the disciples do not speak and are not mentioned, they are assumed. The author uses Jesus’ dialogue get his message across.

Jesus concludes the long Upper Room Discourse by encouraging his disciple not to fear but to rejoice that he is going to the Father. Jesus reminds them that the Father is greater than the ruler of the world.

The dialogue in this passage makes clear how the audience should react to the various characters. Through the brisk pace of Jesus teaching we see that he has much to teach them, but not much time.

The issues in this passage:

• The peace Jesus gives is different than the peace the world gives. It is important for Jesus’ disciples to know and be aware that his peace is different than the peace the world has to offer. In a few minutes, Jesus will inform his disciples that the world will hate them because they first hated him. It will only be through the peace that Jesus gives that his disciples are able to continue the work that Jesus has started. Jesus’ peace is eternal. The worlds peace is frail and temporary. Bruce states that, “‘Peace (shalom) be with you’ was (and is) the usual Jewish greeting when friends met and parted. Jesus’ farewell word of peace was different from that which was current in the world. What he called ‘my peace’ was something deeper and more lasting, peace at heart which would banish anxiety and fear” (p. 305). Keener states that, ““Peace” applies particularly to war or human relationships, but also (for Stoic thinkers especially) to tranquility in the midst of hardship or to the bliss of the righteous after death; it is also an eschatological hope for Israel” (p. 982).
• Jesus tells his disciples not to fear but to rejoice because he is going to the Father. Jesus has already told his disciples that he will not leave them as orphans but will provide a Helper for them so they can continue his ministry in the world. Beside the Father is where Jesus belongs, therefore his disciples should rejoice at his victory over the ruler of the world. Michaels states that, “Jesus himself, as we have seen, had been “shaken,” or troubled, but never “fearful,” a term implying cowardice or lack of courage. …the “peace” he leaves with his disciples is not necessarily what the world calls peace – that is, the absence of conflict. …persecution may await them, and that this would not be incompatible with the “peace” he is offering them, for the peace he offers is in their “heart,” not in their outward circumstances” (p. 792). Michaels concludes that, “The promise of mutual indwelling is Jesus’ answer to their fear of his departure, while at the same time their acceptance of that departure is the key to their experience of mutual indwelling” (p. 794).
• Jesus declares that the Father is greater than himself. Again, in this passage, Jesus places himself subordinate to the Father. Bruce states that, “the Father’s authority is greater than the Son’s, even if the Son is one with the Father is plain: the one who is sent is not greater than the one who sent him” (p. 306). Michaels states that, “Certain statements about the Father and the Son are not reversable. …In that sense the Father’s priority is undeniable” (p. 794). Keener states that Jesus’ subordination to the Father “portrays Jesus as the Father’s obedient agent and therefore appeals to those who honor the Father to honor him” (p. 983).
• Jesus has told his disciples these things before they happen so that when these things do happen the disciples will believe. Along with many other teachings the disciples did not understand prior to the resurrection, in this teaching Jesus wants to be clear that he has told them what is going to take place so that when they do occur their belief in his identity. Bruce states that, “The disciples are told about its imminent accomplishment in order that, when it takes place, they may recognize in it the fulfilment of Jesus’ words and believe that he is the person that he claims to be” (p. 306). Michaels states that, “the “coming” he has in mind is the day of his resurrection, when Jesus “came”, and his disciples “saw”, “rejoiced”, and finally, in the person of Thomas, explicitly “believed”” (p. 795).
• Jesus time is short because the ruler of the world is coming whom has no power over him. Jesus informs his disciples that his time is short because the ruler of the world, who has no power over him, is coming. Jesus is clear that it is his own choice to go down the passion road. Keener states that, “The “prince of this world” probably corresponds to the early Jewish sectarian title “spirit of error.” Some early Jewish sources recognized in the world bot the “spirit of truth” and the “spirit of error”” (p. 984).
• Jesus states that he does what the Father has commanded so the world will know that he loves the Father. Again, Jesus is very clear that he obeys the Father’s commands. Not only is this because Jesus loves the Father and is one with the Father, but it is also because He wants the world to know he loves the Father. Michaels states that, “Jesus “loves” the Father in that he keeps the Father’s commands, just as the measure of his disciples’ love for him is that they keep his commands” (p. 797).

The author is addressing an audience interested in hearing about the long awaited Jewish Messiah. The author is communicating this story from a different perspective than has been utilized in the past. J. Ramsey Michaels in his The Gospel of John (NICNT) as he compares the Fourth Gospel to the Synoptics states, “For centuries the conventional wisdom was that he did know the other three, and consciously wrote to supplement them” p. (28). He continues, “While there are exceptions, most interpreters today view the Gospel of John as independent of the other written Gospels (even Mark), yet familiar with many of the unwritten traditions behind them” (p. 29). The author’s audience is aware of some forms of this story. The author has chosen to use a different method to communicate to his audience.

The author is asking his audience to decide the significance of the life of Jesus Christ to their own life. This is a story that the audience has been presented with before, so the author has chosen to use a different method of communication that supplements what has been presented before. (see F.F. Bruce, p. 13).

The audience could have been made up of believers and non-believers. Regardless, the audience would be asking themselves where they stood in their belief system when they heard this narrative. It seems the audience may need more information or information presented in a different way so they can make a decision about the significance of the life of Jesus Christ to their own life. The author wants his audience to come to know the truth about Jesus Christ and to know that it is being communicated from an eyewitness.

This passage gets its message across entirely through the words of Jesus.

This passage is about Jesus encouraging his closes followers to have peace and to not fear. Jesus wants his disciples to rejoice because he is going to the Father. Jesus’ disciples have no reason to fear since the Father is greater than the ruler of this world.

The Co-text

Situation of Text in Larger Presentation:

Prior to this passage, Jesus and his disciples celebrate an intimate meal in the Upper Room. This is an intimate evening with his closest friends. Jesus humbles himself and washes his disciple’s feet and directs them to act accordingly. Jesus has vaguely been talking about going away for some time now. This evening is an emotional roller coaster full of intimate teachings of Jesus.

Being a close intimate setting, there is an expectation of Jesus’ disciples drawing their ears close to Jesus’ lips as he shares truth with them.

Development of Important Words/Motifs:

• Peace. In this passage, peace is the crucial motif. Jesus wants his disciples to know that the peace he offers is different than the peace the world offers.

Openness to Interpretive Possibilities:

Without reading further, we do not know that this is Jesus final teaching, his final teaching to his disciples and his final teaching period. These are Jesus’ last words. This is Jesus last meal. This is Jesus last night before his crucifixion. Without reading further one does not realize the turmoil the Jesus’ disciples will face over the next twenty-four hours and for the rest of their lives as they continue Jesus’ work in a hostile world.

Context

(See Introduction) 

Socio-Historical Setting:

Since this is Jesus’ last meal, since this is Jesus’ last teaching, since this is Jesus’ last night with his disciples, the knowledge of this setting should help the reader understand the urgency of what Jesus is teaching. Jesus’ time with his disciples is limited. Jesus needs to spend this limited time teaching his closest friends the most important lessons they need to know to carry on the work he has begun so that his people can become like the sand on the seashore.

Appeal to Particular Cultural Conventions/Cues:

This passage appeals to the cultural convention of distribution of power especially as it relates the Father being greater than Jesus and to Jesus being greater than the ruler of the world.

The Interface of Contexts:

Jesus is the savior of the world who has come to redeem and vanquish Israel. How can a savior do so if he is leaving? This was the difficulty the world had with Jesus’ message. The Jews believe the Messiah would come as a political or spiritual victor. The Hellenistic world believed a hero god does not die, especially in a despicable, humiliating way such as Roman crucifixion.

The difficulty the ancient world had with the method of Jesus’ salvific role still resounds today. Just as the modern world has difficulty believing in a god as described in a 2000-year-old text in relation to our scientific world today, the salvific method of Jesus is also challenging. Just as the people in Jesus’ time had difficulty understanding the heavenly kingdom nature of Jesus’ teaching, if Jesus’ teaching are only seen for what they mean in the natural world the current culture today will have difficulty seeing Jesus’ teaching for what it really means.

Intertext

(See Introduction) 

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

• Galatians 5:22-23. “22 But the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness, 23 gentleness, and self-control. The law is not against such things.” In this passage, Paul declares that the fruit of the Spirit involves peace – third in the list. In John 14, Jesus has promised he will not leave his disciples alone but will send the Holy Spirit. Jesus also encourages his disciples to have peace – which is a fruit of the Holy Spirit.
• Philippians 4:7. “7 And the peace of God, which surpasses all understanding, will guard your hearts and minds in Christ Jesus.” In this passage, Paul explains to the church in Philippi that God’s peace surpasses all understanding. This is the peace that Jesus is speaking of when he encourages his disciples to have peace.
• Colossians 3:15. “15 And let the peace of Christ, to which you were also called in one body, rule your hearts. And be thankful.” Just Jesus encourages his disciples, in this passage Paul encourages his audience to allow Jesus’ peace to rule their hearts.

This passage is the embodiment of the wider story of God and God’s people. In this passage, Jesus encourages his disciples to continue in his peace and not in the peace the world has to offer. Jesus tells them what is going to take place so that when it does happen, they will realize that Jesus is greater than the ruler of the world. Jesus wants his disciples to rejoice that he is going to be with the Father. This is the wider story of God and God’s people.

John 14:27 (CSB)

27 “Peace I leave with you. My peace I give to you. I do not give to you as the world gives. Don’t let your heart be troubled or fearful.

Main Verbs

Leave

Give

Let

Verbs

Leave

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

Give

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

Let

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