John 15:1-11

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Genre

(See Introduction)
  

John 15:1-11. This passage is a narrative in a Gospel. Bruce labels this passage as a parable (p. 310). Keener states that, “this picture of the vine, vinedresser, and branches is an allegory” (p. 988). Keener explains that, “Jewish parables often included allegorical elements” (p. 988). Regarding the larger section of John 13-17, Keener 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

There is much discussion among scholarship as to the demarcation and placement of this and surrounding passages. In the verse prior to this passage, Jesus states, “Get up; let’s leave this place.” A growing consensus of scholars believe that 18:1 should follow 14:31, stating, “After Jesus had said these things, he went out with his disciples across the Kidron Valley, where there was a garden…” This presents the issue of what to do with John 15-17. Michaels suggests that chapters 15-17 are original pointing out that, “Surely the notices that “Every branch in me that does not bear fruit he takes away” and “Unless someone dwells in me, he is thrown outside like a branch” come appropriately after the apostasy of Judas… For this reason, the traditional “canonical” reading of the text as it stands is preferable. Jesus uses the metaphor of the Vine to explain further what the “indwelling” of which he has just spoke will mean concretely in the disciples; experience” (p. 800).

This passage is demarcated as a short section within the long Upper Room Discourse. Jesus ends the previous section with the textual clue of summoning his disciples to leave the Upper Room with him. While the surrounding passages 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. 

Of the English translations surveyed, only the NASB demarcates this passage as one cohesive section. While there are several different views on demarcating this passage, the majority of English Translation include this passage in the larger section of 15:1-17. While the entire Upper Room Discourse is difficult to demarcate as it is very closely tied together, including Jesus’ teaching of The Vine and the Branches with Jesus’ Command to Love One Another undermines the important teaching of each.

• NASB. The NASB demarcates this passage as one cohesive section entitled Jesus Is the Vine – Followers Are the Branches.
• CSB, CEB. The CSB demarcates this passage as belonging to parts of two separate sections. The first section includes 15:1-8 entitled The Vine and the Branches (CSB). The second section includes 15:9-17 entitled Christlike Love (CSB).
• ESV, NRSV, NIV, NLT, CEV, MSG. The ESV demarcates this passage as belonging to the larger section that includes 15:1-17 entitled I Am the True Vine (ESV).
• F. F. Bruce. Bruce demarcates this passage as belonging to one cohesive section entitled The Vine and the Branches. 
• J. Ramsey Michaels. Michaels demarcates this passage as belonging to the larger section that includes 15:1-17, entitled Indwelling and the Love Command.
• Craig S. Keener. Keener demarcates this passage as belonging to parts of two larger sections. The first section includes 15:1-7 entitled The Vine and Its Fruitful Branches. The second section includes 15:8-17 entitled The Love Commandment.

If the interpreter sees this passage as being located in John’s Gospel properly, then the textual marker that demarcates this passage is obvious in 14:31, “Get up; let’s leave this place.” Separating this passage, 15:1-11, from the larger section of 15:1-17 confuses the teaching of 

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.

The evening of close fellowship and intimate teaching continues as Jesus and his disciples have left the Upper Room and are on their way to the garden where Jesus will be arrested. As Jesus’ ministry on earth comes to an end, he takes this opportunity to teach his and prepare his closest disciples for his departure.

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:

• Jesus is the vine; the Father is the Gardner. Jesus uses a metaphor that would have been extremely familiar to his disciples and the agrarian culture they lived in. Keener states that, “vineyards and vines were so much a part of ancient Mediterranean life that they presented themselves naturally for comparisons” (p. 988-9). In addition, throughout the Jewish scriptures, God’s prophets have utilized the motif of viticulture. Bruce states that, “The vine is one of the OT figures used to illustrate the people of Israel” (p. 308). Bruce explains that, “Jesus is here presented as the true Israel, the genuine vine, the man of God’s right hand” (p. 308).
• The Father dresses the branches – cutting off those who do not produce fruit and pruning those who do so they may produce more fruit. The Father, regardless of the discomfort caused, dresses the branches. The outcome is determined by whether or not the branch produces fruit. Bruce suggests that, “it may be implied that his word is the means used by the Father to perform his work of pruning” (p. 309). Michaels states that, “Judas Iscariot is still fresh in memory as the classic example. “Trimming clean” is what applies to the rest of the disciples, and, as we will see, Jesus’ goal for them is “more fruit,” or much fruit”” (p. 802). Keener adds that, “Of all fruit plants, the vine requires the most attention” (p. 994). Keener concludes that, “The vinedresser wields his pruning-knife against both fruitful and unfruitful branches, but to different ends. The purpose of the vine is to bear fruit, and fruitless plants are useless” (p. 1001).
• Jesus encourages his disciples to remain in him because they will not produce fruit unless they remain in the vine. It is only through union with the Son of God that a disciple can produce fruit. Bruce states that, “Faith in Jesus, acceptance of his words, inaugurates a union with him through which his eternal life and power become for ever available to the believer” (p. 310). Michaels agrees, stating that, “Jesus’ “word,” or spoken “words,” are the means by which the Father has “given” or “drawn” the disciples to Jesus, trimming them “clean” to be his messengers. The implication is that now they are ready to bear “more fruit”” (p. 803). Keener states that, “disciples are dependent on Jesus for their very life and can do nothing, produce no fruit genuinely pleasing to God, by themselves” (p. 990).
• Anyone who does not remain in Jesus will not produce fruit and will therefore be cut off and thrown into the fire to be burned. Amazingly, the truth of viniculture is that a branch that is cut off from the vine releases poisons into the ground as it decomposes. If the discarded branches are not gathered up and destroyed, they will harm the healthy branches. Bruce states that, “A vine branch that does not produce grapes is good only for fuel” (p. 309).
• Jesus encourages his disciples to remain in him so his words can remain in them, then they will be able to ask whatever they want, and Jesus will do it for them. Jesus wants his disciples to continue in step with his earthly ministry so that they can continue his work. Through the unity of the Holy Spirit and kingdom love, Jesus’ disciples are to walk in step with his heart extending his ministry. This allows for Jesus to minister to the world. Michaels states that, “the agricultural facts serve as metaphors for the disciples’ experience: like the “grain of wheat,” they too must “die” in order to live, and like the branches they must continually” dwell” in Jesus, and he in them” (p. 805). Michaels states that, “the promise is in effect only on the stated condition that “you make your dwelling in me, and my words come to dwell in you.” If answered prayer is not itself the “fruit” of which Jesus speaks, it is at least the means – perhaps the only means – by which the expectation of “much fruit” is to be fulfilled” (p. 808).
• Jesus declares that the Father is glorified by Jesus’ disciples proving themselves by bearing much fruit. Jesus has declared previously that through his own obedience the Father is glorified. Now Jesus conjoins this truth to his disciples. If Jesus’ disciples obey his words, the Father will be glorified. Bruce states that, “As the Father is supremely glorified in the obedience of Jesus, so he is glorified in those whose lives reproduce the obedient life of Jesus. The ‘fruit’ of which this parable speaks is, in effect, likeness to Jesus” (p. 310). More succinctly, Keener states that, “the fruit that truly dependent branches bear is love for one another” (p. 988).
• Jesus encourages his disciples to remain in his love – the same love that the Father loves Jesus with, the same love Jesus has loved his disciples with. As Jesus transitions from the metaphor of viniculture into his polemic on Christian love, he walks his disciples through the expansion of kingdom love that starts with the Father loving the Son and filters down to the Son loving his disciples. Michaels states that, “The Father’s love for the Son is the basis of the Son’s love for the disciples, which in turn is the basis of their love for each other” (p. 810). Keener states that, “Disciples demonstrate this love concretely by obeying Jesus’ commandments… Protestant scholars may feel uncomfortable with the condition of obedience for God’s love in this passage, but throughout John the initiative comes from God, who then provides more love in response to human obedience and perseverance; what is portrayed is, as mention above, not a formula but a developing relationship. …those who keep God’s or Jesus’ commands thus remain in God’s or Jesus’ love” (p. 1003). Hays states that, “Because they are in organic union with him, as branches are in union with the vine, the world’s irrational and vicious response to Jesus and the Father spills over onto them as well - and, we may suppose, to the church that later reads this gospel” (2016, p. 338).
• Jesus informs his disciples that he has told them these things so that his joy may be in them and that their joy may be complete. In this passage, Jesus is preparing his disciples for their mission after his departure. Throughout John, the author has informed his audience of Jesus’ teachings that were not fully comprehended until after Jesus was glorified. Bruce states that, “the faith that leads to union with Christ is the faith that manifests itself in true discipleship, a discipleship of obedience, love and joy” (p. 310).

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’ disciples remaining in his love by obeying his command just as he remains in the Father’s love and has obeyed the Father’s commands.

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:

• Vine, gardener, branches, fruit. In this passage, Jesus uses the analogy of the vineyard. This would have been a familiar anecdote to his disciples who live in an agrarian culture. 
• Remain. Throughout this passage, Jesus encourages his disciples to remain – to remain in his love and in his commands.
• Fruit. Bearing fruit is a critical concept in this passage. Jesus informs his disciples that they will experience pruning in their lives. This pruning will take place to either remove the branch that does not produce fruit so it does not take up valuable resources or to help the producing branch to produce even more fruit.

Openness to Interpretive Possibilities:

In addition to the differing opinions of how to demarcate this passage and the question as to this passage being located correctly or even original to John, some scholars see in this passage an allusion to the Lord’s Supper. In John’s gospel Jesus does not implement the Eucharist during the Upper Room Discourse. Some scholars have erroneously used Jesus allegory of the Vine and the Branches to fill in that gap.

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:

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) and throughout the Fourth Gospel have become the antagonist, which probably stems from them being the antagonists of the Johannine community (see D. Moody Smith, The Theology of the Gospel of John, esp. p. 53-56).

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.

The Interface of Contexts:

Jesus’ disciples will undergo trying times if they remain in him. This stands in tension with the messianic expectation the Jewish culture had. Instead of ruling the worldly kingdom similar to a Roman general, Jesus’ closest disciples will undergo persecution. But this persecution and trying times are opportunities for Jesus’ disciples to bear much fruit.

This tension continues today. Many people have and advance the idea that surrendering one’s life to Jesus will remove all of life’s problems and give one a life of bliss on this earth. This idea could not be further than the truth and counter to the entire teaching of Jesus and the New Testament.

Intertext

(See Introduction)

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

• Psalms 80:8-19. “8 You dug up a vine from Egypt; you drove out the nations and planted it. 9 You cleared a place for it; it took root and filled the land. 10 The mountains were covered by its shade, and the mighty cedars with its branches. 11 It sent out sprouts toward the Sea and shoots toward the River. 12 Why have you broken down its walls so that all who pass by pick its fruit? 13 Boars from the forest tear at it and creatures of the field feed on it. 14 Return, God of Armies. Look down from heaven and see; take care of this vine, 15 the root your right hand planted, the son that you made strong for yourself. 16 It was cut down and burned; they perish at the rebuke of your countenance. 17 Let your hand be with the man at your right hand, with the son of man you have made strong for yourself. 18 Then we will not turn away from you; revive us, and we will call on your name. 19 Restore us, Lord, God of Armies; make your face shine on us, so that we may be saved.” In this passage, the psalter cries out to God to restore His people from their desolation after their deliverance from Egypt. In this passage, God is the vinedresser and God’s people – Israel – are the vine. This highlights the motif that Jesus utilizes in his Vine and Branches allegory.
• Isaiah 2:4. “4 He will settle disputes among the nations and provide arbitration for many peoples. They will beat their swords into plows and their spears into pruning knives. Nation will not take up the sword against nation, and they will never again train for war.” In this passage from the prophet, Isaiah prophesies that when the kingdom of God comes, He will restore his peace. Items that were used for war – swords will be modified so they can be used for a peaceful harvest. In John’s gospel, Jesus uses the pruning knife to cut away the useless branches and to grow the healthy branches so they can become even more fruitful.
• Isaiah 5:1-7. “1 I will sing about the one I love, a song about my loved one’s vineyard: The one I love had a vineyard on a very fertile hill. 2 He broke up the soil, cleared it of stones, and planted it with the finest vines. He built a tower in the middle of it and even dug out a winepress there. He expected it to yield good grapes, but it yielded worthless grapes. 3 So now, residents of Jerusalem and men of Judah, please judge between me and my vineyard.  4 What more could I have done for my vineyard than I did? Why, when I expected a yield of good grapes, did it yield worthless grapes? 5 Now I will tell you what I am about to do to my vineyard: I will remove its hedge, and it will be consumed; I will tear down its wall, and it will be trampled. 6 I will make it a wasteland. It will not be pruned or weeded; thorns and briers will grow up. I will also give orders to the clouds that rain should not fall on it. 7 For the vineyard of the Lord of Armies is the house of Israel, and the men of Judah, the plant he delighted in. He expected justice but saw injustice; he expected righteousness but heard cries of despair.” In this passage from the prophet, Isaiah proclaims the work of God to provide and care for his people Israel. This passage reveals the context in which Jesus’ allegory of the Vine and the Branches in John 15 would have been understood by his disciples.
• Isaiah 18:5. “5 For before the harvest, when the blossoming is over and the blossom becomes a ripening grape, he will cut off the shoots with a pruning knife, and tear away and remove the branches.” In this passage from Isaiah, the prophet records the words the Lord said to him about the woes coming to the land of Cush. This passage reveals the context in which Jesus’ allegory of the Vine and the Branches in John 15 would have been understood by his disciples.
• Isaiah 27:2-6. “2 On that day sing about a desirable vineyard: 3 I am the Lord, who watches over it to water it regularly. So that no one disturbs it, I watch over it night and day. 4 I am not angry. If only there were thorns and briers for me to battle, I would trample them and burn them to the ground. 5 Or let it take hold of my strength; let it make peace with me— make peace with me. 6 In days to come, Jacob will take root. Israel will blossom and bloom and fill the whole world with fruit.” In this passage from Isaiah, the prophet records the word of the Lord as he declares his care for Israel. This passage reveals the context in which Jesus’ allegory of the Vine and the Branches in John 15 would have been understood by his disciples.
• Jeremiah 2:20-21. “20 For long ago I broke your yoke; I tore off your chains. You insisted, “I will not serve!” On every high hill and under every green tree you lay down like a prostitute. 21 I planted you, a choice vine from the very best seed. How then could you turn into a degenerate, foreign vine?” In this passage from Jeremiah, the prophet records the word of the Lord as he laments over Israel. This passage reveals the context in which Jesus’ allegory of the Vine and the Branches in John 15 would have been understood by his disciples.
• Jeremiah 5:10. “10 Go up among her vineyard terraces and destroy them, but do not finish them off. Prune away her shoots, for they do not belong to the Lord.” In this passage from Jeremiah, the prophet records the word of the Lord as he laments over Israel. This passage reveals the context in which Jesus’ allegory of the Vine and the Branches in John 15 would have been understood by his disciples.
• Ezekiel 19:10-14. “Your mother was like a vine in your vineyard, planted by the water; it was fruitful and full of branches because of abundant water. 11 It had strong branches, fit for the scepters of rulers; its height towered among the clouds. So it was conspicuous for its height as well as its many branches. 12 But it was uprooted in fury, thrown to the ground, and the east wind dried up its fruit. Its strong branches were torn off and dried up; fire consumed them. 13 Now it is planted in the wilderness, in a dry and thirsty land. 14 Fire has gone out from its main branch and has devoured its fruit, so that it no longer has a strong branch, a scepter for ruling. This is a lament and should be used as a lament.” In this passage from Ezekiel, the prophet records the word of the Lord as he laments over Israel. This passage reveals the context in which Jesus’ allegory of the Vine and the Branches in John 15 would have been understood by his disciples.
• Joel 3:10. “10 Beat your plows into swords and your pruning knives into spears. Let even the weakling say, “I am a warrior.”” In this passage from the Joel, the prophet records God’s judgments upon the nations. God will restore his peace. Items that were used for war – swords will be modified so they can be used for a peaceful harvest. In John’s gospel, Jesus uses the pruning knife to cut away the useless branches and to grow the healthy branches so they can become even more fruitful.
• Micah 4:3. “3 He will settle disputes among many peoples and provide arbitration for strong nations that are far away. They will beat their swords into plows and their spears into pruning knives. Nation will not take up the sword against nation, and they will never again train for war.” In this passage from the Micah, the prophet records God’s judgments upon the nations. God will restore his peace. Items that were used for war – swords will be modified so they can be used for a peaceful harvest. In John’s gospel, Jesus uses the pruning knife to cut away the useless branches and to grow the healthy branches so they can become even more fruitful.

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

• 2 Baruch 39:7. “7 And it will come to pass when the time of its consummation that it should fall has approached, then the principate of My Messiah will be revealed, which is like the fountain and the vine, and when it is revealed it will root out the multitude of its host.” In this ancient Jewish pseudepigrapha, the author describes the Messiah who is like a vine, rooting out the multitude. This passage indicates that the metaphor Jesus used in John 15 would have been commonplace for his disciples.
• Sirach 24:17. “17 Like the vine I bud forth delights, and my blossoms become glorious and abundant fruit.” In this ancient Jewish apocrypha, the author describes a vine bearing abundant fruit. This passage indicates that the metaphor Jesus used in John 15 would have been commonplace for his disciples.

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

• Matthew 20:1-16. In this passage from his gospel, Matthew record Jesus telling the parable of the vineyard workers who were hired at different times of the day yet were all paid the same amount. Through this passage it is evident that viniculture was a common analogy in Jesus’ day.
• Matthew 21:28-32. In this passage from his gospel, Matthew record Jesus telling the parable of two sons that were asked to help their dad in the vineyard. Through this passage it is evident that viniculture was a common analogy in Jesus’ day.
• Mark 12:1-12 (Matthew 21:33-46, Luke 20:9-19). In this passage from his gospel, Mark records Jesus telling a parable of a landowner who planted a vineyard and whose son was killed by the tenants. This parable is a direct allusion to Jesus being killed by the Jews.
• Romans 11:17-21. “17 Now if some of the branches were broken off, and you, though a wild olive branch, were grafted in among them and have come to share in the rich root of the cultivated olive tree, 18 do not boast that you are better than those branches. But if you do boast—you do not sustain the root, but the root sustains you. 19 Then you will say, “Branches were broken off so that I might be grafted in.” 20 True enough; they were broken off because of unbelief, but you stand by faith. Do not be arrogant, but beware, 21 because if God did not spare the natural branches, he will not spare you either.” In this passage from his letter to the church in Rome, Paul describes how Gentile believers have been grafted into the branch of God’s people. Paul’s metaphor involves an olive branch, but this is the very same metaphor that Jesus shared with his disciples in John 15.
• 1 John 2:3-6. “3 This is how we know that we know him: if we keep his commands. 4 The one who says, “I have come to know him,” and yet doesn’t keep his commands, is a liar, and the truth is not in him. 5 But whoever keeps his word, truly in him the love of God is made complete. This is how we know we are in him: 6 The one who says he remains in him should walk just as he walked.” In this passage from his first letter, John writes that those who love Jesus keep and say that they remain in him, keep his commands. This is exactly what John says in John 15:10.
• 1 John 3:24. “10 This is how God’s children and the devil’s children become obvious. Whoever does not do what is right is not of God, especially the one who does not love his brother or sister.” In this passage from his first letter, John writes that those who love Jesus keep and say that they remain in him, keep his commands. This is exactly what John says in John 15:10 and goes on to elaborate in the next section of John 15.
• 1 John 4:13-17. “13 This is how we know that we remain in him and he in us: He has given us of his Spirit. 14 And we have seen and we testify that the Father has sent his Son as the world’s Savior. 15 Whoever confesses that Jesus is the Son of God—God remains in him and he in God. 16 And we have come to know and to believe the love that God has for us. God is love, and the one who remains in love remains in God, and God remains in him. 17 In this, love is made complete with us so that we may have confidence in the day of judgment, because as he is, so also are we in this world.” In this passage from his first letter, John writes that those who love Jesus keep and say that they remain in him, keep his commands. This is exactly what John says in John 15:10 and goes on to elaborate in the next section of John 15.

This passage is the embodiment of the wider story of God and God’s people. In this passage, Jesus encourages his disciples to remain in his love as he has remained in his Father’s love, the same love Jesus has loved his disciples with. Jesus goes on to encourage his disciples to ask him for provision that he will give them if they remain in him. This is the wider story of God and God’s people.

John 15:10 (CSB)

10 If you keep my commands you will remain in my love, just as I have kept my Father’s commands and remain in his love.

Main Verbs

Keep

(will) Remain

(have) Kept

Remain

Verbs

Keep

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

(will) Remain

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

(have) Kept

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

Remain

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

Genre

(See Introduction)

John 13-17. Keener claims that John 13-17, 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 adds that, “Farewell speeches often included warnings” (p. 1016).

John 15:12-17. This passage is a narrative in a Gospel. In this passage, Jesus prepares his disciples for the opposition they will face after he departs.

Demarcation of the Text

There is much discussion among scholarship as to the demarcation and placement of this and surrounding passages. In an earlier passage, Jesus states, “Get up; let’s leave this place.” A growing consensus of scholars believe that 18:1 should follow 14:31, stating, “After Jesus had said these things, he went out with his disciples across the Kidron Valley, where there was a garden…” This presents the issue of what to do with John 15-17. Michaels suggests that chapters 15-17 are original pointing out that, “Surely the notices that “Every branch in me that does not bear fruit he takes away” and “Unless someone dwells in me, he is thrown outside like a branch” come appropriately after the apostasy of Judas… For this reason, the traditional “canonical” reading of the text as it stands is preferable. Jesus uses the metaphor of the Vine to explain further what the “indwelling” of which he has just spoke will mean concretely in the disciples; experience” (p. 800).

This passage is demarcated as a short section within the long Upper Room Discourse. This passage is very closely tied to the previous passages with no textual marker to distinguish a new section. This passage has been demarcated as such based on its teaching. In the previous teaching, Jesus had implored his disciples to love one another just as he has loved and that they are no longer his servants but are now his friends. In this passage, the teaching shifts to Jesus informing his disciples that the world will hate them because they are not of the world. While the surrounding passages 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 15:18-16:4a. 

• CSB, NIV. The CSB and NIV demarcate this passage as one cohesive section entitled Persecutions Predicted (CSB).
• NASB. The NASB demarcates this passage as belonging to the larger section that includes 15:18-27 entitled Disciples’ Relation to the World.
• ESV, NRSV, CEB, CEV, MSG. The ESV, NRSV, CEB, CEV, MSG demarcate this passage as belonging to the larger section that includes 15:18-16:4a entitled The Hatred of the World (ESV).
• NLT. The NLT demarcates this passage as belonging to the larger section that includes 15:18-16:4 entitled The World’s Hatred. 
• F. F. Bruce. Bruce demarcates this passage as belonging to one cohesive section entitled Warning of Persecution. Bruce states that, “From recommending the cultivation of the mutual love within the fellowship of his followers, Jesus turns to warn them against hostility from those who are outside” (p. 313). 
• J. Ramsey Michaels. Michaels demarcates this passage as belonging to the larger section that includes 15:18 – 16:16 entitled The World and the Advocate. Michaels states that, “The command that the disciples “love each other” gives way to a solemn warning that “the world,” by contrast, will “hate” them just as it hated Jesus, and that the world’s hatred will come to expression in active persecution as they go about fulfilling their mission to the world” (p. 818).
• Craig S. Keener. Keener demarcates this passage as belonging to one cohesive section entitled Hating Father, Son, and Followers. Keener states that, “If 15:8-17 discusses the love of God and believers, 15:18 – 16:4 discusses the world’s hatred” (p. 1016).

The demarcation of this passage is determined by the change in Jesus’ teaching and not a textual marker. 

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.

The evening of close fellowship and intimate teaching continues as Jesus and his disciples have left the Upper Room and are on their way to the garden where Jesus will be arrested. As Jesus’ ministry on earth comes to an end, he takes this opportunity to teach his and prepare his closest disciples for his departure.

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:

• Jesus makes his disciples aware that just as the world has hated him, they will also hate them. Just as Jesus has been doing all night, he continues to prepare his disciples for his departure by conveying the truth that the world will hate them just as they have hated him. Bruce states that, “At the moment, Jesus himself was the target for their opposition; in a few hours he would be the victim of their hostility. It was inevitable that his associates should incur the world’s hatred as he himself had done” (p. 313). Michaels states that, “All this will happen, he warns them, in the setting of excommunication from the synagogue and even martyrdom, but they must not be discouraged, knowing that he has warned them of what is coming well in advance” (p. 818).
• Jesus states that the world would love them if they were belonged to the world, but they are not. The hatred the world has for Jesus’ disciples comes from the disciples being different than the world. True disciples of Jesus will stand out because they do not act in concert with the world. Bruce states that, “The world looked on them as aliens, and treated them accordingly” (p. 313). Keener states that, “the world as a whole shares the same values, united at least in its opposition to the alien values “from above.” Those in the world could understand one another, but those born from above were incomprehensible” (p. 1019).
• Jesus chose his disciples out of the world, so the world hates them. Again, Jesus tells his disciples that he has chosen them. It is never an accident that Jesus calls a disciple from out of the world. Jesus knows who he calls and does so with purpose. Bruce states that, “He chose them ‘out of the world’ to be ‘his own people’, and therefore they no longer belonged to the world” (p. 313). Michaels states that, “their relationship to the world has been severed on Jesus’ initiative, not their own” (p. 819).
• Jesus reminds his disciples that the world will treat them just like they did him as if he is the master and they are the slaves. Jesus continues to prepare his disciples by making them aware of the rejection that is coming from the world. Again, this rejection is based on the disciple’s identity coming from his master – Jesus. Bruce states that, “The Lord who was personally persecuted on earth continued to be persecuted, even in his exaltation, in the person of his persecuted followers. Their being persecuted for his sake was a sign that they belonged to him, as it was a token of coming judgment on their persecutors” (p. 313). Michaels states that, “just as Jesus’ love for them is prior to their love for one another, so the world’s hatred of him is prior to its hatred of them” (p. 819). Michaels continues, stating that, “the disciples can expect no better treatment from the world than what Jesus himself received” (p. 820). Keener states that, “Through the Spirit, disciples carry on Jesus’ mission and hence experience the same opposition” (p. 1020).
• Jesus states that the world reacts in this way because they have rejected the one who sent Jesus. Not only is the world’s rejection of Jesus’ disciples based on their rejection of Jesus, the world rejection of Jesus’ disciples is rooted in their rejection of the one who sent Jesus – the Father. Michaels states that, “Even though Jesus was introduced as “the Lamb of God who takes away the sin of the world”, the world’s “sin” comes to expression only in its rejection of him, and consequently of God the Father” (p. 821).
• The world has no excuse for their sin since Jesus has now spoken to them. Jesus states that the world is rightfully guilty of their sin and no excuse since Jesus has revealed himself to the world. Bruce states that, “The greater the privilege, the greater the responsibility; and no greater privilege could have been enjoyed than that of hearing Jesus’ teaching and seeing his works” (p. 314). Michaels states that, “They cannot claim innocence on the basis that they have not been warned, or have not heard the word of God” (p. 822).
• Since Jesus performed miraculous signs and they are guilty because they still hate Jesus and his Father. Jesus explains in more detail the guilt upon the world. Jesus has performed miraculous signs that have testified to his identity as God in flesh, the Messiah to the world. Even after witnessing these miraculous signs the world still rejects Jesus. Michaels states that, “To “see” and to “hate” are, unfortunately, quite compatible, making it impossible to explain away the world’s hatred as mere ignorance or unfamiliarity. Rather, as Jesus has said, it is an unreasoning hatred, in defiance of all that is “seen,” with no valid excuse or justification” (p. 823). Keener states that, “those who did evil were those who hated the light… the world hates one who reveals its sin. …his works revealed his identity and sender, and hence rejection of him exposed the true state of his opponents’ hearts” (p. 1021).
• Jesus points to Scripture being fulfilled through the world’s hatred of him. To close out his teaching on the rejection of the world, Jesus makes it clear that this rejection is not a surprise, it has been foretold in Israel’s very own Scriptures.

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’ disciples being hated by the world since they have been chosen by him to continue his work on earth. Since Jesus was rejected by the world, the world has rejected the Father also. Since the disciples are Jesus’ friends the world will reject them. Jesus continues that there is no excuse or defense for this rejection since he revealed to the world his true identity as God in flesh through miraculous signs.

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. Jesus and his disciples have just left the Upper Room and are headed to the garden. Jesus continues to teach as they walk. Jesus uses the metaphor of a grape vine and its branches to implore his disciples to remain in him. Jesus goes further giving the command to his disciples for them to love one another. This sets the stage for Jesus preparing his disciples for the rejection from the world they are about to experience, just as he and his Father have experienced before him.

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:

• Hate. Juxtaposed against Jesus’ previous teaching imploring his disciples to love one another, in this passage Jesus makes his disciples aware of the hatred from the world that they will experience since they are continuing Jesus’ work.
• Persecute. Just as Jesus was hated by the world which turned to the world persecuting him, so will the world hate and then persecute Jesus’ disciples.
• Slave. Jesus connects this teaching with previous teachings by using the metaphor of servanthood. Jesus had just told the disciples that they were no longer his slaves but are now his friends. Jesus returns to the slave metaphor not to downgrade his disciples, but to communicate that they are his. Because the disciples belong to Jesus the world will treat them just as they treated him.
• Reject(ed). Rejection is a key motif in this passage. Jesus is preparing his disciples for what they are about to experience from the world just as Jesus and the Father have before them.
• Guilty. Jesus makes it clear to his disciples that there is no excuse for the behavior of the world. Jesus performed miraculous signs proving his identity as God in flesh. Even after witnessing these miraculous signs the world rejected Jesus and by association the Father who sent him.

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:

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) and throughout the Fourth Gospel have become the antagonist, which probably stems from them being the antagonists of the Johannine community (see D. Moody Smith, The Theology of the Gospel of John, esp. p. 53-56).

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 concern of distribution of power and social roles. In this passage, Jesus, the Messiah, the Son of the one and only God, the one whom through, by and for the universe was created hands his authority over to the few students he has chosen to carry on his ministry after his execution. Jesus warns his co-laborers that they will experience the same treatment from the world that he received. Jesus lets them know this comes from the rejection of the world. The world is not just rejecting them, but in reality rejecting Jesus and the Father who sent him.

The Interface of Contexts:

Jesus’ disciples will undergo trying times because he has chosen them out of the world. Just as the world has rejected Jesus and the Father who sent him, they will also reject Jesus’ disciples. This stands in tension with the messianic expectation the Jewish culture had. Instead of ruling the worldly kingdom similar to a Roman general, Jesus’ closest disciples will be hated and rejected by the world.

This tension continues today. Many people have and advance the idea that surrendering one’s life to Jesus will remove all of life’s problems and give one a life of bliss on this earth. This idea could not be further than the truth and counter to the entire teaching of Jesus and the New Testament.

Intertext

(See Introduction)

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

• Psalms 35:19. “19 Do not let my deceitful enemies rejoice over me; do not let those who hate me without cause wink at me maliciously.” In this passage from the Psalms, the psalter is asking the Lord to shield him from his enemies. This may be the passage that Jesus is quoting from the scriptures in John 15:25 when he states, “they hated me for no reason.”
• Psalms 69:4. “4 Those who hate me without cause are more numerous than the hairs of my head; my deceitful enemies, who would destroy me, are powerful. Though I did not steal, I must repay.” In this passage from the Psalms, the psalter is asking the Lord to shield him from his enemies. This may be the passage that Jesus is quoting from the scriptures in John 15:25 when he states, “they hated me for no reason.”

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

• Matthew 10:16-22 (Mark 13:9-13, Luke 21:12-19). “16 “See, I am sending you out like sheep into the midst of wolves; so be wise as serpents and innocent as doves. 17 Beware of them, for they will hand you over to councils and flog you in their synagogues; 18 and you will be dragged before governors and kings because of me, as a testimony to them and the Gentiles. 19 When they hand you over, do not worry about how you are to speak or what you are to say; for what you are to say will be given to you at that time; 20 for it is not you who speak, but the Spirit of your Father speaking through you. 21 Brother will betray brother to death, and a father his child, and children will rise against parents and have them put to death; 22 and you will be hated by all because of my name. But the one who endures to the end will be saved.” In this passage from his gospel account, Matthew records Jesus’ warning to his followers that they will be persecuted, even by their own family. Jesus encourages his followers to persevere to the end for their eternal reward. This is what Jesus is warning his disciples about in John 15.
• Matthew 10:24-25. “24 “A disciple is not above the teacher, nor a slave above the master; 25 it is enough for the disciple to be like the teacher, and the slave like the master. If they have called the master of the house Beelzebul, how much more will they malign those of his household!” In this passage from his gospel account, Matthew records Jesus’ warning to his followers that they will be persecuted by the world just as the world maligned and persecuted him. This is what Jesus is warning his disciples about in John 15.
• Matthew 11:21-24 (Luke 10:12-15). “20 Then he began to reproach the cities in which most of his deeds of power had been done, because they did not repent. 21 “Woe to you, Chorazin! Woe to you, Bethsaida! For if the deeds of power done in you had been done in Tyre and Sidon, they would have repented long ago in sackcloth and ashes. 22 But I tell you, on the day of judgment it will be more tolerable for Tyre and Sidon than for you. 23 And you, Capernaum, will you be exalted to heaven?  No, you will be brought down to Hades. For if the deeds of power done in you had been done in Sodom, it would have remained until this day. 24 But I tell you that on the day of judgment it will be more tolerable for the land of Sodom than for you.”” In this passage from his gospel account, Matthew records Jesus declaring to the Jews that they have brought judgment down upon themselves because they have rejected the signs that Jesus has performed proving his identity as the Son of God. This is similar to what Jesus is stating in John 15 about his rejection by the world.
• Matthew 24:9. “9 “Then they will hand you over to be tortured and will put you to death, and you will be hated by all nations because of my name.” In this passage from his gospel account, Matthew records Jesus’ warning to his followers that they will be persecuted by the world just as the world maligned and persecuted him. This is what Jesus is warning his disciples about in John 15.
• Luke 21:17. “17 You will be hated by all because of my name. 18 But not a hair of your head will perish. 19 By your endurance you will gain your souls.” In this passage from his gospel account, Luke records Jesus’ warning to his followers that they will be persecuted. Jesus encourages his followers to persevere to the end for their eternal reward. This is what Jesus is warning his disciples about in John 15.
• Philippians 1:28. “27 Only, live your life in a manner worthy of the gospel of Christ, so that, whether I come and see you or am absent and hear about you, I will know that you are standing firm in one spirit, striving side by side with one mind for the faith of the gospel, 28 and are in no way intimidated by your opponents. For them this is evidence of their destruction, but of your salvation. And this is God’s doing. 29 For he has graciously granted you the privilege not only of believing in Christ, but of suffering for him as well— 30 since you are having the same struggle that you saw I had and now hear that I still have.” In this passage from his letter to the church in Philippi, Paul encourages his audience who have been chosen by God to stand firm and endure the persecution at the hands of their opponents. Paul adds that his audience was granted the privilege of believing in God and this illuminates the coming destruction to their opponents. This is what Jesus is warning his disciples of in John 15.
• 2 Thessalonians 1:5-10. “5 This is evidence of the righteous judgment of God, and is intended to make you worthy of the kingdom of God, for which you are also suffering. 6 For it is indeed just of God to repay with affliction those who afflict you, 7 and to give relief to the afflicted as well as to us, when the Lord Jesus is revealed from heaven with his mighty angels 8 in flaming fire, inflicting vengeance on those who do not know God and on those who do not obey the gospel of our Lord Jesus. 9 These will suffer the punishment of eternal destruction, separated from the presence of the Lord and from the glory of his might, 10 when he comes to be glorified by his saints and to be marveled at on that day among all who have believed, because our testimony to you was believed.” In this passage from his second letter to the church in Thessalonica, Paul encourages his audience to realize that the persecution they are suffering at the hands of those who do not believe in God is preparing them for His eternal kingdom. Paul wants his audience to know that God will inflict His vengeance upon those who do not know Him. This is what Jesus is warning his disciples of in John 15.
• 1 John 2:15-17. “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; 16 for all that is in the world—the desire of the flesh, the desire of the eyes, the pride in riches—comes not from the Father but from the world. 17 And the world and its desire are passing away, but those who do the will of God live forever.” In this passage from his first epistle, John informs his audience that they cannot love both God and the world. These two things are diametrically opposed to one another. John states that the world is passing away, but that the things of God will live forever. This is what Jesus is communicating to his disciples in John 15.
• 1 John 4:4-5. “4 Little children, you are from God, and have conquered them; for the one who is in you is greater than the one who is in the world. 5 They are from the world; therefore what they say is from the world, and the world listens to them. 6 We are from God. Whoever knows God listens to us, and whoever is not from God does not listen to us. From this we know the spirit of truth and the spirit of error.” In this passage from his first epistle, John informs his audience that they are from God and their opponents are opposed to God. These two things are diametrically opposed to one another. John states that those who listen are from God, but those who are not from God will ignore what they have to say. This is what Jesus is communicating to his disciples in John 15.
• 1 John 5:19. “19 We know that we are God’s children, and that the whole world lies under the power of the evil one.” In this passage from his first epistle, John informs his audience that they are from God and the world is under the power of the evil one. These two things are diametrically opposed to one another. This is what Jesus is communicating to his disciples in John 15.
• Revelation 13:7-17. “7 Also it was allowed to make war on the saints and to conquer them. It was given authority over every tribe and people and language and nation, 8 and all the inhabitants of the earth will worship it, everyone whose name has not been written from the foundation of the world in the book of life of the Lamb that was slaughtered.  9 Let anyone who has an ear listen: 10 If you are to be taken captive, into captivity you go; if you kill with the sword, with the sword you must be killed. Here is a call for the endurance and faith of the saints. 11 Then I saw another beast that rose out of the earth; it had two horns like a lamb and it spoke like a dragon. 12 It exercises all the authority of the first beast on its behalf, and it makes the earth and its inhabitants worship the first beast, whose mortal wound had been healed. 13 It performs great signs, even making fire come down from heaven to earth in the sight of all; 14 and by the signs that it is allowed to perform on behalf of the beast, it deceives the inhabitants of earth, telling them to make an image for the beast that had been wounded by the sword and yet lived; 15 and it was allowed to give breath to the image of the beast so that the image of the beast could even speak and cause those who would not worship the image of the beast to be killed.” In this passage from his letter to the churches, John informs his audience through an apocalypse that the world is at war with God and persecution will come. In this passage, John calls his audience to exercise endurance. This is what Jesus is warning his disciples about in John 15.

This passage is the embodiment of the wider story of God and God’s people. In this passage, Jesus informs his disciples that the world will hate them. Because Jesus has chosen them the world will hate them and reject them. The world has already rejected Jesus and the Father who sent him. Jesus’ disciples will experience the very same relationship to the world as Jesus has. This is the wider story of God and God’s people.

John 15:14 (CSB)

19 If you were of the world, the world would love you as its own. However, because you are not of the world, but I have chosen you out of it, the world hates you.

Main Verbs

(were) Of

(would) Love

(are not) Of

(have) Chosen

Hates

Verbs

(were) Of

• Tense – Present
• Mood – Subjunctive
• Voice – Passive

(would) Love

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

(are not) Of

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

Chosen

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

Hates

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

Genre

(See Introduction)

John 13-17. Keener claims that John 13-17, 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). 

John 16:1-4. This passage is a narrative in a Gospel. In this passage, Jesus transitions again from encouraging his disciples to warning them about the persecution that is coming.

Demarcation of the Text

This passage is demarcated as a short section within a long section that takes place as Jesus and the disciples are walking from the Upper Room to the Mount of Olives. Jesus has just taught about the Vine and the Branches. From there, Jesus returns to teaching the disciples about his soon coming departure by telling them to love one another, that the world will hate them on account of him. In the next couple of short sections, Jesus switches between warning his disciples about coming persecution and then encouraging them by reminding them that he will not leaven them as orphans. In this section Jesus returns to warning of the coming persecution. This passage is part of a larger single teaching by Jesus that addresses several topics. It has been demarcated as a single section due to its unique subject matter regarding excommunication from the temple and even martyrdom.

• CSB. The CSB demarcates this passage to include 15:26 – 16:15 entitled The Counselor’s Ministry.
• ESV, NRSV, NLT, CEV, MSG. The ESV, NRSV, NABRE, NLT, CEV, and MSG demarcate this passage to include 15:18 – 16:4a entitled The World’s Hatred(NRSV).
• NASB. The NASB demarcates this passage as one coherent section entitled Jesus’ Warning.
• NIV. The NIV demarcates this passage to include 15:26 – 16:15 entitled The Work of the Holy Spirit.
• F. F. Bruce. Bruce demarcates this passage as one coherent section that entitled Further Warning of Persecution.
• J. Ramsey Michaels. Michaels demarcates this passage as belonging to the larger section that includes John 15:18-16:16 entitled The World and the Advocate.
• Craig Keener. Keener demarcates this passage one cohesive section entitled Coming Persecution.

The demarcation of this passage is determined by the change in Jesus’ teaching and not a textual marker.

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, Jesus is the only character who speaks. While the disciples are addressed by Jesus, none speak. The author uses Jesus’ dialogue to get his message across.

In the middle of a long evening of Jesus’ teaching on the eve of his crucifixion, Jesus continues his teaching as he shares with his closest disciples that the Jews will ban his followers from the temple and will even put some of them to death.

The dialogue in this passage makes clear how the audience should react to the various characters. As Jesus continues his teaching we can follow his line of thought. Through the brisk pace of Jesus teaching and the changes in topics we see that he has much to teach them, but not much time.

The issues in this passage:

• Jesus informs his disciples that the purpose of these warnings is to keep them from stumbling. As Jesus’ time with his disciples comes to a close, he tells them the things they need to know most. Jesus does not have time to go into great detail, but it is important for him to warn his disciples of the earthly hardships to come so that they can persevere to their eternal glory. Bruce states that, “If the troubles predicted by the Lord were to come on the disciples unawares, they might feel resentfully that they should have been forewarned and conclude that he had let them down” (p. 317). Keener states that, “The disciples would suffer in Jesus’ “hour”; but as his followers, they would also have their own hour that would flow from it” (p. 1026).
• Jesus warns his disciples that a time is coming when they will be banned from the temple and that people will believe they are doing God’s will by putting them to death. While Jesus does not go into great detail about the persecution his disciples will experience, he does inform them that excommunication and martyrdom are a part of the coming persecution. Michaels states that, “All this will happen, he warns them, in the setting of excommunication from the synagogue and even martyrdom, but they must not be discouraged, knowing that he has warned them of what is coming well in advance” (p. 818). Keener states that, “Surely in time Christians, once portrayed as apostates no longer welcome in the synagogue community, would face death for their unwillingness to worship Caesar. Indeed, early-second-century sources testify that some Christians had been executed for such an offense” (p. 1027).
• The disciples will also testify about Jesus since they have been with him since the beginning of his ministry. Since Jesus was with his disciples from the beginning of his ministry there was no need to warn them of coming persecution. But now that Jesus was about to go away, they needed to know. As Jesus said earlier, he will not leave them as orphans but will provide a helper.
• Jesus informs his disciples that they are doing these things because they do not know God. Jesus explains the reasoning behind this coming persecution. As he has said before, the world does not know God and the witnesses to Jesus are revealing to God’s enemies their true identity. Michaels states that, “he is underscoring that although they claim to be “offering worship to God”, they do not even know God, for God can be known only as Jesus’ Father, or “the One who sent” Jesus” (p. 829).
• Jesus concludes through bookending this passage by telling his disciples again that the purpose of this warning is to prepare them for what is about to happen. Jesus ends where he started in this short section – warning his disciples of persecution to come. Bruce states that, “Once more Jesus impresses on the disciples that he is telling them this so that, when it happens, they may not be taken by surprise but may remember his words” (p. 317).

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 of Jesus’ teachings to the disciple’s.

In the co-text of this passage, throughout the evening of Jesus’ discourse, Jesus’ teaching flows from one topic to another. Without taking the entire evening’s teachings into account it is challenging to grasp the entire mass of Jesus teaching on the Holy Spirit. For a holistic teaching of this passage, Jesus’ teaching regarding the Holy Spirit that evening must be taken into account.

This passage is about Jesus warning his disciples of their coming persecution. They will be persecuted by people who do not know God. Jesus gives them this warning so they will be prepared for when it occurs.

The Co-text

(See Introduction)

Situation of Text in Larger Presentation:

This passage is part of Jesus’ teaching on the eve of his crucifixion. Jesus started teaching the disciples in the Upper Room in John 13. This Upper Room discourse continues through John 14 where Jesus reveals to his disciples he is going away. This revelation brings a heavy cloud over the festivities. Jesus then states in John 14 that he will not leave the disciples as orphans, but will send another Advocate to be with them forever. Jesus states it is better that he goes away so the Advocate can come. In John 15, Jesus and the disciples leave the Upper Room and head to the Mount of Olives. Along the journey Jesus continues to teach. In the middle of John 15, Jesus informs his disciples that, just like Him, the world will hate them and persecute them. Then Jesus declares that they need not worry because when Jesus goes away he will send the Advocate from the Father who will testify of Jesus as they are to testify of Jesus since they have been with him since the beginning of his ministry. In this passage, Jesus transitions again to warning his disciples of coming persecution so they will be prepared.

By understanding the setting, the heaviness of emotions can be felt. Jesus is delivering some very heavy teaching to his closest disciples. This is not what they want to hear and it is difficult, if not impossible, for them to fully understand everything he is teaching them.

Openness to Interpretive Possibilities:

Without reading further, we do not see Jesus’ betrayal, trials, crucifixion, resurrection, and ascension, i.e., his glorification. Without reading further, we do not see Jesus breathing upon the disciples imparting upon them the Advocate. Without reading further, we do not see the role that the Advocate plays in the transformation of Jesus’ followers as they testify to the identity of Jesus Christ primarily in the Book of Acts and throughout the New Testament.

Context

(See Introduction)

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

It is important to understand the protection that Jewish people had under Roman occupation. Unlike any other ethnicity in ancient times, Jews were permitted to abstain from emperor worship and trade guilds. Once Jewish-Christians were expelled from the synagogue they were no longer protected from worshiping Caesar.

Another custom that makes sense out of this passage is the workings of the legal court. This is a major view through which Jesus’ description of the Holy Spirits role in a believer’s life should be viewed. Keener explains this concept well. In Jewish culture, an accuser would bring charges against a person. That person would then need to defend themselves with the help of a defender. This is the view through which the role of the Holy Spirit should be seen. The Accuser brings charges against the disciple in the heavenly courtroom and the Holy Spirit acts as the defense attorney for Jesus’ disciple. This can also be seen on earth. This is the story of Peter and John in Acts 4 when they are arrested and brought before the religious authorities for preaching about Jesus and the resurrection of the dead. Acts 4:8 states, “Then Peter was filled with the Holy Spirit and said to them…”  Then, Acts 4:13 states, “When they observed the boldness of Peter and John and realized that they were uneducated and untrained men, they were amazed and recognized that they had been with Jesus.” This is exactly what Jesus was warning his disciples about in John 16. Keener states that, “the context supplies the warning with abundant Johannine irony. Believers would be on trial before the world, personified in local synagogue courts, just as Jesus would be on trial before the world in succeeding chapters. But in the end, the believers joined the Advocate as witnesses, and became vehicles for the Advocate as he prosecuted the world. The world, not believers, was on trial before the highest court! Some other thinkers in the ancient world also opined that the justice of judges’ sentences reflected on themselves no less than on the accused” (p. 1027).

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:

There are multiple topics of discussion from the ancient world represented in this passage, especially relating to the Law Court.

This passage appeals to the cultural convention of distribution of power. Jesus’ disciples will travel the same path on earth and in God’s kingdom that he traveled. The earthly kingdom will reject, persecute, and kill Jesus disciples. Jesus’ disciples will however glorify the Father and be given eternal life in the heavenly kingdom.

The Interface of Contexts:

This passage stands in tension with the world it addresses as Jesus, the creator of the cosmos and the savior of the world, is rejected by his own creation and his own people. In addition, Jesus’ closest disciples, who have been with him from the beginning, will suffer the same fate. Jesus’ disciples will be rejected and persecuted by the very people they are serving.

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 today’s culture receives his truth with the same skepticism. If Jesus’ teachings 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. This only underscores the importance of the presence of the Advocate in the lives of Jesus’ followers so that Jesus testimony can continue to ring out through the work of the Advocate testifying to the identity of Jesus Christ and Jesus’ disciples testifying to His identity. Regardless, Jesus’ disciples today should expect nothing less than what he and his original disciples experienced as they testify to his truth. Jesus’ disciples today should expect rejection, persecution, and martyrdom. This truth stands in tension with the health and wealth gospel that many propose in the Western church culture. 

Intertext

(See Introduction)

Ancient Texts (Greco-Roman or Jewish) alluded to in this text and their significance in the context of this text:

• 1 Maccabees 2.23-26. “23 When he had finished speaking these words, a Jew came forward in the sight of all to offer sacrifice on the altar in Modein, according to the king’s command. 24 When Mattathias saw it, he burned with zeal and his heart was stirred. He gave vent to righteous anger; he ran and killed him on the altar. 25 At the same time he killed the king’s officer who was forcing them to sacrifice, and he tore down the altar. 26 Thus he burned with zeal for the law, just as Phinehas did against Zimri son of Salu.” In this passage from ancient Jewish apocrypha, the author describes Mattathias, having zeal for God’s law, executing a fellow Jew for idol worship. This is the same zeal that Jesus says the Jews will have against his followers.
• Pliny Ep. 10.96. “in the case of those who were denounced to me as Christians, I have observed the following procedure: I interrogated these as to whether they were Christians; those who confessed I interrogated a second and a third time, threatening them with punishment; those who persisted I ordered executed. For I had no doubt that, whatever the nature of their creed, stubbornness and inflexible obstinacy surely deserve to be punished. There were others possessed of the same folly; but because they were Roman citizens, I signed an order for them to be transferred to Rome…” “You observed proper procedure, my dear Pliny, in sifting the cases of those who had been denounced to you as Christians.”  In this letter from Pliny to the Emperor Trajan, Pliny describes the trial of those said to be Christians and how he responded. The second quote is the Emperor Trajan’s response back to Pliny. In this passage, there is evidence of the Roman government persecuting and executing followers of Jesus. 
• Martyrdom of Polycarp 17:1-3. “1 But the jealous and envious Evil One, the adversary of the family of the righteous, having seen the greatness of his martyrdom and his blameless life from the beginning, and how he was crowned with the crown of immortality and had won a reward which none could gainsay, managed that not even his poor body should be taken away by us, although many desired to do this and to touch his holy flesh. 2 So he put forward Nicetes, the father of Herod and brother of Alce, to plead with the magistrate not to give up his body, 'lest,' so it was said, 'they should abandon the crucified one and begin to worship this man'--this being done at the instigation and urgent entreaty of the Jews, who also watched when we were about to take it from the fire, not knowing that it will be impossible for us either to forsake at any time the Christ who suffered for the salvation of the whole world of those that are saved--suffered though faultless for sinners--nor to worship any other. 3 For Him, being the Son of God, we adore, but the martyrs as disciples and imitators of the Lord we cherish as they deserve for their matchless affection towards their own King and Teacher. May it be our lot also to be found partakers and fellow-disciples with them.” In this passage from the early church fathers, the author records of the martyrdom of Polycarp. In this passage, the author speaks of the martyrdom and the high esteem that came with suffering for the Lord Jesus Christ.

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

• Matthew 23:34. “34 This is why I am sending you prophets, sages, and scribes. Some of them you will kill and crucify, and some of them you will flog in your synagogues and pursue from town to town.” In this passage from his gospel, Matthew records Jesus telling the scribes and Pharisees that he will be sending his disciples whom they will persecute and kill. This is the same thing Jesus is warning his disciples of in John 16.
• Matthew 24:9-10. “9 “Then they will hand you over to be persecuted, and they will kill you. You will be hated by all nations because of my name. 10 Then many will fall away, betray one another, and hate one another.” In this passage from his gospel, Matthew records Jesus warning his disciples of the persecution to come because of their testimony about Jesus. This is the same thing Jesus is warning his disciples of in John 16.
• Mark 13:9-11. “9 “But you, be on your guard! They will hand you over to local courts, and you will be flogged in the synagogues. You will stand before governors and kings because of me, as a witness to them. 10 And it is necessary that the gospel be preached to all nations. 11 So when they arrest you and hand you over, don’t worry beforehand what you will say, but say whatever is given to you at that time, for it isn’t you speaking, but the Holy Spirit.” In this passage from his gospel, Mark records Jesus warning his disciples of the persecution to come because of their testimony about Jesus. This is the same thing Jesus is warning his disciples of in John 16.

This passage is the embodiment of the wider story of God and God’s people. In this passage, Jesus warns his disciples of the persecution they will endure will come from those who do not know God. Jesus has told them of this coming persecution so that they will be prepared when it occurs. This is the wider story of God and God’s people.

John 16:1 (CSB)

1 “I have told you these things to keep you from stumbling.”

Main Verbs

(have) Told

Keep

Stumbling

Verbs

(have) Told

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

Keep

• Tense – Future
• Mood – Indicative
• Voice – Subjunctive

Stumbling

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

Genre

(See Introduction)

John 13-17. Keener claims that John 13-17, 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). 

John 16:16-33. This passage is a narrative in a Gospel. In this passage, Jesus addresses the sorrow that his disciples are experiencing as he has told them of his imminent departure. Jesus is attempting to encourage and reassure his disciples that his going away is for their good.

Demarcation of the Text

This passage is demarcated as a short section within a long section that takes place as Jesus and the disciples are walking from the Upper Room to the Mount of Olives. As indicated by the various English translations surveyed there two general ways to demarcate this passage. Half of the English translations surveyed demarcate this passage as one cohesive section, while the other half of English translations surveyed demarcate this passage into two separate sections. Jesus has been preparing his disciples for his glorification and his return to the Father by alternating between warning them about persecution and encouraging them regarding the pouring out of the Holy Spirit. In this passage, Jesus addresses the heavy hearts of his disciples.

• CSB, ESV, NRSV, CEB. The CSB, ESV, NRSV and CEB demarcate this passage as belonging to two separate sections. The first section includes 16:16-24 (the CEB includes v. 16 in the previous passage) entitled Sorrow Turned to Joy (CSB). The second section includes 16:25-33 entitled Jesus the Victor (CSB).
• NASB. The NASB demarcates this passage as belonging to two separate sections. The first section includes 16:16-22 entitled Jesus’ Death and Resurrection Foretold. The second section includes 16:23-33 entitled Prayer Promises.
• NIV, NLT, CEV, MSG. The NIV, NLT, CEV, and MSG demarcate this passage as one cohesive section (MSG includes v. 16 in the previous section) entitled The Disciples’ Grief Will Turn to Joy (NIV).
• F. F. Bruce. Bruce demarcates this passage into two sections. The first section includes 16:19-24 entitled Joy Instead of Sorrow. The second section includes 16:25-33 entitled Tribulation and Victory.
• J. Ramsey Michaels. Michaels demarcates this passage as one cohesive section (excluding verse sixteen) entitled The Disciples Response.
• Craig S. Keener. Keener demarcates this passage as belonging to two separate sections. The first section includes 16:16-22 entitled Meeting Jesus Again. The second section includes 16:23-33 entitled Clearer Understanding. Keener admits that, “As with most other paragraphs in John’s discourse sections, particularly those in the final discourse, the boundaries of this paragraph are fluid” (p. 1043).

The next passage begins with Jesus stating that “in a little while” he will be going away. This is a clear break in the narrative. The demarcation of this passage is also determined by the change in Jesus’ teaching.

There are varying views as to how this section of scripture should be 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. It is clear that this passage is a concise and complete teaching of Jesus and his attempt to encourage the heavy hearts of his disciples.

The Argument of the Text

This passage is a narrative. In this passage there are two characters, Jesus and the disciples. In this narrative, both characters speak. This is the first time since 14:22 that anyone other than Jesus has spoken. The author uses the words of Jesus and his disciples to get his message across.

In the middle of a long evening of Jesus’ teaching on the eve of his crucifixion, Jesus continues his teaching as he shares with his closest disciples that it is good for him to return to the Father so that the Holy Spirit can come and minister to the world. By talking about his departure and his warning them of coming persecution, the disciples’ hearts have become heavy with sorrow. In this passage, Jesus encourages his disciples.

The dialogue in this passage makes clear how the audience should react to the various characters. As Jesus continues his teaching, we can follow his line of thought. Through the brisk pace of Jesus teaching and the changes in topics we see that he has much to teach them, but not much time.

The issues in this passage:

• Jesus restates to his disciples that in a little while they will not see him and then in a little while they will see him. Continuing to prepare his disciples for his departure, Jesus restates that he will be gone, but then will return. Jesus wants to make sure that the sorrow and persecution the disciples are about to face does not catch them unprepared. Bruce states that, “he does assure them that their present bewilderment and their imminent grief will be short-lived; soon they will be given assurance and joy” (p. 322).
• The disciples discuss among themselves their confusion to Jesus’ words, ‘In a little while… in a little while… The disciples are still confused. They have been listening to Jesus since 14:22 and now they discuss among themselves what Jesus means. Keener states that, “They wished to ask him the meaning of his words but did not, presumably because their previous inquiries had merely exposed their ignorance” (p. 1043-4).
• Jesus knowing what his disciples wanted to ask him, acknowledges that in a little while the world will rejoice while they will weep and mourn but then their sorrow will turn to joy. Supernatural or not, Jesus addresses his disciples unasked question, assuring them that their sorrow will turn to joy. Keener states that, “Jesus knows what they want to ask him about, fitting John’s portrayal of Jesus’ divine knowledge in the Gospel” (p. 1044). Bruce states that, “Access to the Father in Jesus’ name was part of the joy which was promised in place of their present sorrow; it would, indeed, bring that joy to completion” (p. 323).
• Jesus then uses the analogy of a woman giving birth to describe the coming experience of the disciples. In an appropriate analogy, Jesus uses a mom’s birth of her child to describe how the disciple’s pain will turn to joy. While the pain of childbirth is intense, the joy that comes from giving life overshadows that pain, similar to the earthly struggle being overshadowed by the coming eternal glory.
• Jesus assures his disciples that they will see him again causing their hearts to rejoice and no one will be able to take that joy away. The disciple’s sorrow, while intense, will be replaced by joy when they see Jesus again. Michaels states that, “it could hardly be said of them that “no one takes your joy from you.” Their life from then on was not uninterrupted in the present age, even after Jesus’ resurrection. The resurrection appearances of chapters 20 and 21 provide a glimpse of eternal joy, but only a glimpse” (p. 845). This passage speaks of the ‘already, but not yet’ truth of Jesus’ gospel. The disciples will experience a few days of intense grief followed by the overwhelming joy that will come with Jesus resurrection. Similarly, their life in the world will be characterized with rejection and persecution followed by the overwhelming joy that eternal union with God’s family will bring. Michaels concludes that, “the transition from “grief” to “joy” is not limited to an eschatological moment, whether the resurrection of Jesus or his final coming, but is something that happens again and again, above all through the prayers of those who grieve” (p. 847-8).
• Jesus states that when that day comes, the disciples will be able to ask the Father anything in his name and it will be given to them. This point of Jesus’ teaching has been debated among Bible scholars. Jesus could be saying that through their intimacy with the coming Holy Spirit the disciples will be given all the information and knowledge they need to carry on Jesus’ ministry. While this is true, more likely, Jesus is teaching them that because of their belief in him as God’s Son and through the intimacy of the Son to the Father the disciples will have direct access to the Father. Bruce states that, “‘On that day’ – i.e. when I have come back from death and you have the assurance of my abiding presence with you through the Spirit – then you will not ask me for anything; you will address your requests direct to the Father in my name, and you shall have what you ask for.” (p. 323). Keener states that, “By going to the Father and returning with the Spirit, Jesus wold bring the disciples directly to God: the Father would give their requests directly if they asked as Jesus’ representatives instead of depending on Jesus to ask for them” (p. 1046). Keener concludes that, “Probably he is telling the disciples that instead of depending on Jesus to request the Father for them, they can approach the Father immediately as Jesus’ representatives” (p. 1047).
• Jesus encourages his disciples to ask so that they will receive giving them complete joy. Bruce states that, “To pray in Jesus’ name was a privilege belonging to the new order on which they were about to enter with Jesus’ departure and return” (p. 323). Michaels states that, ““Joy” rests on knowledge, and he has repeatedly promised the disciples knowledge” (p. 846). Michaels states that, “they will have no need to ask. “In that day” they will understand what they do not understand now. …the transition from grief to joy is accomplished only through prayer” (p. 847).
• Jesus states that he has been speaking in figures of speech, but that a time is coming when he will tell them plainly about the Father.  
• Jesus tells his disciples that he will no longer need to ask the Father because the Father loves them on their belief that Jesus was sent by God. Because Jesus’ disciples accept him as God’s Son, the Father brings them into his family that includes all of the benefits of being a child… a child of God. Bruce states that, “This is not simply a matter of their sharing in his general love for the world; it is a token of the Father’s appreciation of their love for his Son and their belief in him as the one whom the Father has sent. Thanks to their loving and believing reception of him they have received’ authority to become God’s children’, and as children they have direct access to the Father with the confidence that he welcomes them and gladly attends to their requests” (p. 324). Michaels states that, “Prayer “in his name” will be answered because it is the prayer of those who know him, and do not have to be told what he would want” (p. 847).
• Jesus again tells his disciples that he came from the Father into the world and is now leaving the world and going to the Father. Jesus, again, explains his departure and return to the disciples so they will not be caught unprepared.
• The disciples rejoice because Jesus is now speaking plainly to them and they no longer need to question him. At last, the disciples understand what Jesus is telling them.
• Jesus warns his disciples again that they will be scattered and leave him alone, but the Father is with him. When the disciples rejoice at their understanding of Jesus’ teaching, Jesus once again prepares them for their coming difficulties. Jesus prepares his disciples for the rough days that are coming for them. Keener states that, “he is inseparable from the Father’s presence” (p. 1048).
• Jesus warns his disciples again that he is telling them this so that when their time of suffering occurs, they will be courageous knowing that he has conquered the world. Jesus reveals the purpose of this teaching – to prepare the disciples so that they can be encouraged in spite of their coming trials and failures.

This passage gets its message across through the dialogue of Jesus’ teachings to the disciple’s.

Things “left out” that have to be assumed to make sense of the interaction between the author and audience:

• In a little while… in a little while… Jesus’ description of a short time is vague. Michaels describes three possibilities (p. 838-839)
  • One possibility is that after Jesus crucifixion the disciples will not see him for a short time. Then after that short time, they will see him for another short time after his resurrection and before his ascension.
  • A second possibility is that the disciples will not see Jesus in a little while because he will ascend into heaven. Then after a little while he will return at his second coming.
  • The third possibility is that the seeing/not seeing is based on what the disciples see as the truth of Jesus versus what the world does not understand because of their blindness.
• In this passage, there has been confusion on what Jesus means by “in that day you will not ask me anything” (v. 23). Keener states that, “perhaps Jesus is saying that the Paraclete will teach them all they need to know, or that their lack of understanding of God’s plan will be met by the fulfillment of that plan, or that God will guide them even before they need to ask” (p. 1046-7). Keener concludes that, “Probably he is telling the disciples that instead of depending on Jesus to request the Father for the, they can approach the Father immediately as Jesus’ representatives” (p. 1047).

This text is about Jesus speaking plainly about the things to come that their sorrow will turn to joy when Jesus leaves the world and returns to the Father because Jesus has conquered the world.

The Co-text

(See Introduction)

Situation of Text in Larger Presentation:

This passage is part of Jesus’ teaching on the eve of his crucifixion. In John’s gospel, this begins in John 13 and concludes with John 17. Starting in John 13, we see Jesus setting an example by washing the disciples’ feet and charging them to do accordingly. Jesus then begins the lengthy Upper Room Discourse as he continues by predicting Judas’ betrayal and Peter’s denial. In John 14, Jesus talks about his relationship with the Father and introduces the coming of the Holy Spirit. Jesus states that he will not leave the disciples as orphans but will send another Advocate to be with them forever. Jesus states it is better that he goes away so the Advocate can come. In John 15, Jesus and the disciples leave the Upper Room and head to the Mount of Olives. Along the journey Jesus continues to teach. Jesus continues his discourse by giving the analogy of the Vine and the Branches In the middle of John 15, Jesus informs his disciples that, just like Him, the world will hate them and persecute them. Then Jesus declares that they need not worry because when Jesus goes away, he will send the Advocate from the Father who will testify of Jesus as they are to testify of Jesus since they have been with him since the beginning of his ministry. This carries on into John 16 up to this passage. The reading of this passage has been informed by what has occurred before this. Jesus has announced that his time to leave them and return to the Father has come. The mood of the evening is solemn, and the disciples’ hearts are heavy. Because of this, Jesus tells his disciples that their sorrow will turn to joy when he leaves the world and returns to the Father because he has conquered the world.

By understanding the setting, the heaviness of emotions can be felt. Jesus is delivering some very heavy teaching to his closest disciples. This is not what they want to hear, and it is difficult, if not impossible, for them to fully understand everything he is teaching them.

Development of Important Words/Motifs:

• Sorrow, weep and mourn. The disciples are full of sorrow in this passage and their sorrow will build to weeping and mourning as it appears Jesus’ death is a victory for the world. 
• Joy, rejoice. Jesus warns his disciples of the coming sorrow which will be replaced by complete joy that cannot be taken so that they are prepared.

Openness to Interpretive Possibilities:

Without reading further, we do not see Jesus’ betrayal, trials, crucifixion, resurrection, and ascension, i.e., his glorification. Without reading further, we do not see Jesus breathing upon the disciples imparting upon them the Advocate. Without reading further, we do not see the role that the Holy Spirit plays in the transformation of Jesus’ followers as they testify to the identity of Jesus Christ primarily in the Book of Acts and throughout the New Testament.

Context

(See Introduction)

Socio-Historical Setting:

In this passage, Jesus’ claims about the role of the Holy Spirit after his departure are consistent with the continuation of his own ministry. As Jesus has ministered to the world as the Father has shown him, so too, the Holy Spirit continues and expounds upon Jesus’ ministry as he too ministers to the world as Jesus shows him.

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 concern and convention of distribution of power. In this passage, Jesus tells his disciples that they will no longer need him to be their representative to the Father. Now that the disciples have accepted Jesus as the Son of God, they will have direct access to the Father.

The Interface of Contexts:

This passage would have stood in tension with the world it addressed as Jesus made a case for his going away being better than his presence. Jesus’ disciples would not have had a context for how this could be true. 

Often times in today’s western church culture prayers to the Father are stamped with “in Jesus name…” This passage shows that Jesus had something other than a curt salutation in mind. 

Intertext

(See Introduction)

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

• Isaiah 26:16-21. “16 Lord, they went to you in their distress; they poured out whispered prayers because your discipline fell on them. 17 As a pregnant woman about to give birth writhes and cries out in her pains, so we were before you, Lord. 18 We became pregnant, we writhed in pain; we gave birth to wind. We have won no victories on earth, and the earth’s inhabitants have not fallen. 19 Your dead will live; their bodies will rise. Awake and sing, you who dwell in the dust! For you will be covered with the morning dew, and the earth will bring out the departed spirits. 20 Go, my people, enter your rooms and close your doors behind you. Hide for a little while until the wrath has passed. 21 For look, the Lord is coming from his place to punish the inhabitants of the earth for their iniquity. The earth will reveal the blood shed on it and will no longer conceal her slain.” In this passage from the book of Isaiah, the prophet uses the analogy of a mother in labor to describe the distress that God’s people will endure prior to the kingdom of God appearing. Perhaps Jesus was reflecting upon this passage when he described the agony that will be replaced with everlasting joy.
• Isaiah 66:8-14. “8 Who has heard of such a thing? Who has seen such things? Can a land be born in one day or a nation be delivered in an instant? Yet as soon as Zion was in labor, she gave birth to her sons. 9 “Will I bring a baby to the point of birth and not deliver it?” says the Lord; “or will I who deliver, close the womb?” says your God. 10 Be glad for Jerusalem and rejoice over her, all who love her. Rejoice greatly with her, all who mourn over her— 11 so that you may nurse and be satisfied from her comforting breast and drink deeply and delight yourselves from her glorious breasts. 12 For this is what the Lord says: I will make peace flow to her like a river, and the wealth of nations like a flood; you will nurse and be carried on her hip and bounced on her lap. 13 As a mother comforts her son, so I will comfort you, and you will be comforted in Jerusalem. 14 You will see, you will rejoice, and you will flourish like grass; then the Lord’s power will be revealed to his servants, but he will show his wrath against his enemies.” In this passage from the book of Isaiah, the prophet uses the analogy of a mother in labor to describe the distress that God’s people will endure prior to the kingdom of God appearing. Perhaps Jesus was reflecting upon this passage when he described the agony that will be replaced with everlasting joy.

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

• Mark 14:50 (Matthew 26:56???). “50 Then they all deserted him and ran away.” In his gospel, Mark records that after Jesus’ arrest everyone deserted Jesus. This is what Jesus warns his disciples about in John 16 so that when it happens, they will not be surprised.
• Romans 8:17b. “…if indeed we suffer with him so that we may also be glorified with him.” In this passage from his letter to the church in Rome, Paul explains that if Jesus’ disciples suffer, they will also be glorified with him. This is what Jesus was explaining in John 16.
• Romans 8:18. “18 For I consider that the sufferings of this present time are not worth comparing with the glory that is going to be revealed to us.” In this passage from his letter to the church in Rome, Paul states that the glory to come overshadows the suffering that Jesus’ disciples endure. This is what Jesus is describing when he uses the mother in labor analogy in John 16.
• 2 Corinthians 4:17. “17 For our momentary light affliction is producing for us an absolutely incomparable eternal weight of glory.” In this passage from his second letter to the church in Corinth, Paul states that the glory to come overshadows the suffering that Jesus’ disciples endure. This is what Jesus is describing when he uses the mother in labor analogy in John 16.
• Revelation 5:5. “5 Then one of the elders said to me, “Do not weep. Look, the Lion from the tribe of Judah, the Root of David, has conquered so that he is able to open the scroll and its seven seals.” In this passage from his letter to the churches, John explains that Jesus has conquered the world. This is what Jesus explained in John 16.
• Revelation 17:14. “14 These will make war against the Lamb, but the Lamb will conquer them because he is Lord of lords and King of kings. Those with him are called, chosen, and faithful.” In this passage from his letter to the churches, John explains that Jesus has conquered the world. This is what Jesus explained in John 16.
• Revelation 21:7. “7 The one who conquers will inherit these things, and I will be his God, and he will be my son.” In this passage from his letter to the churches, John explains that Jesus’ disciples who have conquered the world will inherit eternal glory in the presence of God. This is what Jesus explained in John 16.

This passage is the wider story of God and God’s people. In this passage Jesus tells his disciples that just as has been determined before time, he is returning to the Father. Jesus declares that the world will rejoice at his going away, but they will be full of sorrow. Jesus promises them, however, that he will come and see them again and on that day their sorrow will turn to joy. Jesus tells his disciples that all of this will prepare them to ask from the Father in Jesus name anything they need. This passage is the wider story of God and God’s people.

John 16:33 (CSB)

33 I have told you these things so that in me you may have peace. You will have suffering in this world. Be courageous! I have conquered the world.”

Main Verbs

Told

(may) Have

(will have) Suffering

Be

(have) Conquered

Verb

Told

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

(may) Have

• Tense – Present 
• Mood – Subjunctive
• Voice – Passive

(will have) Suffering

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

Be

• Tense – Present
• Mood – Imperative
• Voice – Passive

(have) Conquered

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

Genre

(See Introduction)

John 18-19. Keener titles this section of the gospel as The Passion. Keener states that, “Where John diverges from the traditions reported in the Synoptics, we do think likely that John adapts rather than contradicts the passion sequence on which they are based, probably at least sometimes on the basis of other traditions and probably at least sometimes for a measure of theological symbolism” (p. 1067).

John 18. The chapter begins with Judas arriving with a large band sent by the Jewish and Roman authorities at a garden frequented by Jesus with his disciples. Chapter 18 switches back and forth from Jesus and Peter as the main character of the individual scenes. Bruce states that, “There is considerable literary skill in the way the stages of Peter’s denial are dovetailed into the narrative of Jesus’ interrogation before the high priest; the twofold element of suspense thus introduced heightens the interest” (p. 348).

• John 18:12-18. In 18:12, the author briefly informs his audience that Jesus has been brought before the high priest Annas for questioning. But the main focus of the section 18:12-18 is Peter’s first denial.
• John 18:19-24. In 18:19, the scene shifts back to Jesus’ interrogation by Annas.
• John 18:25-27. In 18:25, the scene shifts back to Peter and his second and third denials of being a disciple of Jesus.
• John 18:28-40. Finally, in 18:28, the scene is tightly focused on Jesus as he is questioned before the Roman authority Pilate. This is the scene in which Jesus allows himself to be condemned to crucifixion.

John 18:1-11. This passage is a narrative in a Gospel. This passage is the narrative of Jesus’ arrest that occurs when Judas leads the Jewish authorities to Jesus.

Demarcation of the Text

This passage is difficult to demarcate. It seems simple in English, but understanding the original Greek presents challenges. It seems simple to place a section break between verse twelve and thirteen. In verse twelve the authorities bind and lead Jesus away. In verse thirteen the author describes the authorities taking Jesus to the high priest. But in the original Greek verses twelve and thirteen are a single sentence. Therefore, this passage has been demarcated as such.

• CSB, ESV, NASB, NRSV, NLT, CEV. The CSB, ESV, NASB, NRSV, NLT, and CEV demarcate this passage as belonging to one cohesive section entitled Jesus Betrayed (CSB).
• NIV, CEB. The NIV and CEB demarcate this passage as belonging to the larger section that includes 18:1-14 entitled Jesus Arrested (NIV).
• MSG. The MSG demarcates this passage as belonging to the larger section that includes 18:1-18 entitled Seized in the Garden at Night.
• F. F. Bruce. Bruce demarcates this passage as one cohesive section entitled Arrest in the Garden. Bruce states that, “The phrase ‘having said this’ refers to the words spoken in the upper room, and more particularly to the prayer of consecration in chapter 17” (p. 339).
• J. Ramsey Michaels. Michaels demarcates this passage as belonging to the larger section that includes 18:1-27 entitled The Arrest and Hearing. Michaels states that, ““Having said these things” marks a transition from prayer to narrative, just as “These things Jesus spoke” marked a transition from discourse to prayer” (p. 885).
• Craig S. Keener. Keener demarcates this passage as belonging to one coherent section entitled Betrayal and Arrest. Keener states that, “John now reminds his audience that the most severe betrayals may come from those once considered disciples. The emphatic warnings against apostasy in the Fourth Gospel suggest that it was a genuine threat to his audience” (p. 1076).

This passage begins with the textual marker which states, “After Jesus had said these things…” The author then records the story of Judas leading the Jewish religious authorities and a Roman cohort to arrest Jesus.

Moving the boundaries to include additional verses in this basic unit disrupts the narrative and confuses the teaching of each separate story the author tells.

The Argument of the Text

This passage is a narrative. In this passage, the author as the narrator provides much of the information. The author informs his audience of who the characters in the scene are; Jesus, Jesus’ disciples, Judas, Roman soldiers, officials from the chief priests and Pharisees, Simon Peter, and Malchus. Only two of the characters speak in this passage; Jesus and ‘the company of soldiers and some officials from the chief priests and Pharisees’ speak.

• Judas, as Jesus’ betrayer, leads a very large group of people to arrest Jesus. The large group comes prepared for resistance.
• When they arrive, Jesus asks who they are looking for. John, most likely using a double meaning, has Jesus responds with “I am he.” This could have been a simple response in the most basic sense, but in light of the response of the large group the author most likely wants his audience to see this as the divine name.
• When Jesus uses the divine title, the author has the large and armed group “step back and fall to the ground.” Jesus has to get their attention by asking them again whom they are seeking. The author uses all of this to show that the Father had indeed put all things in Jesus’ hands even his arrest. Michaels states that, “In typical Johannine fashion, Jesus takes the initiative” (p. 889).
• Simon Peter, acting in character, draws his sword and cuts off the ear of one of the group who was sent to arrest Jesus. Jesus, also acting in character, rebukes Peter and affirms that he needs to accept the cup the Father has given him.

The dialogue and the information given by the author makes clear how the audience should react to the various characters. Each character acts in a way that is consistent with the character the author has built throughout the gospel.

The issues in this passage are:

• Jesus takes his disciples to a garden. For his last moments with his closest followers, Jesus takes them to a remote and intimate location. Bruce states that, “Mark and Matthew call it Gethsemane, ‘(the place of) the oil-press’. This was no doubt the place to which Jesus went night by night during the Holy Week” (p. 339). Michaels states that, ““Jesus often gathered there with his disciples,” we are told, making this enclosed space an equivalent in real life to the “courtyard” in his discourse about sheep and the Shepherd, where the sheep, he had said would “go in and go out and find pasture”” (p. 884). Brown points out an allusion she sees in another garden narrative from the Old Testament. Brown states that, “John is the only Gospel writer who mentions this setting, which recurs as the setting for Jesus' crucifixion and resurrection: “At the place where Jesus was crucified, there was a garden, and in the garden a new tomb, in which no one had ever been laid” (19:41). Might John repeat this garden setting across his passion and resurrection narratives to encourage a “comparison with another garden”” (p. 136). Brown surmises that, “If John is intentionally highlighting a garden setting for the passion and resurrection narratives, he may do so to communicate that Jesus’ death and resurrection inaugurate the time of new creation… John may be affirming through this brief evocation that Jesus is the new Adam, the locus of a new humanity who will tend the renewed creation” (p. 137).
• Judas, knowing the place, leads a group to arrest Jesus. Apparently, this was a frequent habit of Jesus for Judas to have known where to find him. Perhaps Judas first took the cohort to the Upper Room, but eventually Judas made his way to this garden spot to find Jesus. This would indicate that it was frequented by the group if not during all of their visits to Jerusalem at least during this last week. Keener points out the authenticity of Judas’ betrayal by stating that, “given the shame involved, early Christians would surely not have invented the betrayal” (p. 1077).
• The group is very large – perhaps as many as 600 people, and armed. The text indicates that there were about 600 solders who followed Judas to arrest Jesus.
• Jesus knew everything that was going to happen to him. None of this came as a surprise to Jesus. Jesus willingly surrendered himself to the will of God so that everything went according to God’s plan.
• Jesus asks whom they are seeking. When they respond, Jesus states, “I am he”. At first glance, Jesus words seem to be the normal response. But with John’s frequent use of the divine title (ego eimi) this is most likely a double entendre also common to John’s gospel. Bruce states that, “His reply, ‘I am he’ (Gk. ego eimi), can be understood on two levels, and this I probably the Evangelist’s intention. On one level, it simply means ‘I am he’ in the ordinary sense, such as any man might use in similar circumstances. But in an appropriate setting ego eimi is more than that; it is a word of power, the equivalent of the God of Israel’s self-identifying affirmation ‘I am He’. …that it has this force here is plain from the retreat and prostration of those addressed” (p. 341). Michaels states that, “At those majestic and now familiar words of self-revelation, “they drew back and fell to the ground”, and that might have been the end of it” (p. 885). Michaels concludes that, “The reader has heard the formula again and again, and finds here a confirmation that Jesus is who he said he was all along” (p. 892). Keener states that, “Jesus identifies himself for those who came to arrest him, in order to protect his followers” (p. 1081).
• Jesus declaration of “I am he” causes the group to step back and fall to the ground. The response of the over 600 armed soldiers is evidence of Jesus’ use of the divine name. Keener states that, “Jesus’ self-revelation, “I am”, can mean simply “I am (he),” that is, “I am the one you are seeking.” But the reader of the Gospel by this point understands that the Jesus of this Gospel means more than this; he is declaring his divine identity” (p. 1081-2).
• Jesus tells them again that he is the one they are looking for and that they should allow his disciples to leave. Even after rendering the armed cohort as useless by two simple words, Jesus presents himself as the individual they are looking for. Jesus made sure of two things; first that he is arrested to fulfill the plan of God and second that none of those God has given him are lost. Michaels states that, “In this way the good Shephard “lays down his life for the sheep” (p. 885). Keener states that, “Jesus reminds the guards that they have come to arrest him rather than the disciples provides a vivid illustration of his mission to offer himself on their behalf. Though Jesus’ disciples may betray, deny, or abandon him, he remains faithful to them” (p. 1081).
• Peter draws his sword and cuts of the ear of Malchus, the servant of the high priest. Peter, in the face of overwhelming odds, goes on the attack. By providing the name of Peter’s victim, the author displays his historical precision. 
• Jesus rebukes Peter reminding him that he needs to drink the cup the Father has given him. Jesus corrects Peter making sure that God’s plan is completed.

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 information given by the author as the narrator and through the dialogue of Jesus.

This text is about Jesus surrendering to the Father’s plan. Even as this narrative indicates, Jesus had power and ability to escape as he had done before. However, as indicated, Jesus’ hour had now come. It was now time for him to drink the cup the Father had prepared for him.

The Co-text

(See Introduction)

Situation of Text in Larger Presentation:

This passage transitions from the preparation of his disciples for their coming ministry to the world to Jesus’ actual passion story. Just prior to this passage, the disciples disappear into the background as Jesus is alone addressing his Father. Finally, Judas and his cohort arrive at the garden to arrest Jesus so that he may drink the cup the Father has prepared for him.

By understanding the setting, the heaviness of emotions can be felt. Jesus is delivering some very heavy teaching to his closest disciples. This is not what they want to hear, and it is difficult, if not impossible, for them to fully understand everything he is teaching them. In John 17 Jesus prays to the Father revealing his commitment to the plan the Father has laid out for him. That carries through this passage as Jesus’ commitment is put into action.

Openness to Interpretive Possibilities:

Without reading further, we do not see Jesus’ betrayal, trials, crucifixion, resurrection, and ascension, i.e., his glorification. Without reading further, we do not see Jesus breathing upon the disciples imparting upon them the Advocate. Without reading further, we do not see the role that the Holy Spirit plays in the transformation of Jesus’ followers as they testify to the identity of Jesus Christ primarily in the Book of Acts and throughout the New Testament.

Context

(See Introduction)

Socio-Historical Setting:

One ancient custom that is at play in this passage is the cooperation between the Roman authorities and the Jewish religious leaders. It seems quite unusual that the Roman authorities in Jerusalem would expend such a large number of soldiers to arrest a single man. In addition, the supposed insurrection that this one man was leading did not seem to have any conflict with Rome. It seems to be abnormal for the Roman authorities to be involved at all. The only explanation is for the Romans to keep peace in Jerusalem during the busiest week of the year.

Perhaps the large military presence sets the stage to show that Jesus willingly accepted the cup of suffering that the Father had prepared for him. The reaction of the professional military when Jesus reveals his identity (ego eimi) proves that Jesus held all the power that night in the garden. Michaels states that, “The effect within John’s Gospel is to put a very large exclamation point after Jesus’ words spoken eight chapters earlier, “I lay down my life, that I might receive it back again. No one took it away from me, but I lay it down on my own”. “No one!!” – not even six hundred Roman soldiers, plus “officers both from the chief priests and from the Pharisees” – can take Jesus’ life from him” (p. 891).

Appeal to Particular Cultural Conventions/Cues:

The importance of the Jewish and Roman authorities in Jerusalem is a topic of discussion in this passage. For both the Jewish and Roman authorities keeping the peace in Jerusalem during this holiday weekend was vital. Keener states that, “Jewish high priests held considerable political authority” (p. 1073). Some were even appointed by the Roman government. There were benefits for both the Jewish leaders and the Roman government for this. By joining together Jewish leaders could gain power and authority while the Roman government would garner control over the Jewish population. Had the rulers in Rome sensed turmoil in Jerusalem, the status quo of both Jewish and Roman local authorities would have been threatened. The local authorities, both Jewish and Roman, had organized a precarious peace that was vital for their continued reign. The local authorities were trying to prevent what would eventually take place in A.D. 70, the destruction of Jerusalem.

This passage appeals to the cultural concern and convention of distribution of power. In this passage, Jesus exhibits his power and authority with just two simple words. At the expression of his identity, Jesus’ opponents are overwhelmed and rendered helpless. This shows that Jesus’ passion was completely his will. Michaels points out regarding Jesus’ sheep, “That they are not taken into custody along with Jesus is a sign not of their unfaithfulness, as in Matthew and Mark, but of Jesus’ sovereign choice and initiative” (p. 892).

Intertext

(See Introduction)

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

• Mark 14:32 (Matthew 26:36). “32 Then they came to a place named Gethsemane, and he told his disciples, “Sit here while I pray.” In this passage from his gospel, Mark records Jesus arriving at Gethsemane to pray. Perhaps this is the prayer that John records in chapter 17. Undoubtedly, this is the same location that John records in 18:1-11.
• Mark 14:42-52 (Matthew 26:46-56). In this parallel passage from his gospel, Mark records Judas’ betrayal of Jesus to the Jewish authorities. In v. 42, Jesus alerts his disciples to the fact that Judas has arrived. This indicates that Jesus knew everything that was going to happen to him as John indicates in 18:4. In Mark’s account, Judas betrays Jesus with a kiss.
• Luke 21:37. “37 During the day, he was teaching in the temple, but in the evening he would go out and spend the night on what is called the Mount of Olives.” In this passage from his gospel, Luke records that Jesus was in the regular habit of going to the Mount of Olives for solitude.
• Luke 22:47-53. In this parallel passage from his gospel, Luke records Judas’ betrayal of Jesus to the Jewish authorities. In Luke’s account, Judas betrays Jesus with a kiss.
• 1 John 3:16. “16 This is how we have come to know love: He laid down his life for us. We should also lay down our lives for our brothers and sisters.” In this passage from his letter to the church, John states that Jesus showed the ultimate love for his followers by giving up his life. John states that likewise Jesus followers should give up their lives for one another.

This passage is the wider story of God and God’s people. In this passage Jesus is confronted by the authorities of the world. When Jesus reveals his identity the powers of the world are rendered useless. The Father has given Jesus total authority over the world and Jesus willingly surrendered to the plan of the Father. Michaels states that, “the Shepherd willing gives up his life to the “wolves”, and the sheep go free (p. 892). This passage is the wider story of God and God’s people.

John 18:11b (CSB)

Am I not to drink the cup the Father has given me?”

Main Verbs

Drink

(has) Given

Verb

Drink

• Tense – Present
• Mood – Interrogative
• Voice – Active

(has) Given

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

Genre

(See Introduction)

John 18-19. Keener titles this section of the gospel as The Passion. Keener states that, “Where John diverges from the traditions reported in the Synoptics, we do think likely that John adapts rather than contradicts the passion sequence on which they are based, probably at least sometimes on the basis of other traditions and probably at least sometimes for a measure of theological symbolism” (p. 1067).

John 18. The chapter begins with Judas arriving with a large band sent by the Jewish and Roman authorities at a garden frequented by Jesus with his disciples. Chapter 18 switches back and forth from Jesus and Peter as the main character of the individual scenes. Bruce states that, “There is considerable literary skill in the way the stages of Peter’s denial are dovetailed into the narrative of Jesus’ interrogation before the high priest; the twofold element of suspense thus introduced heightens the interest” (p. 348).

• John 18:12-18. In 18:12, the author briefly informs his audience that Jesus has been brought before the high priest Annas for questioning. But the main focus of the section 18:12-18 is Peter’s first denial.
• John 18:19-24. In 18:19, the scene shifts back to Jesus’ interrogation by Annas.
• John 18:25-27. In 18:25, the scene shifts back to Peter and his second and third denials of being a disciple of Jesus.
• John 18:28-40. Finally, in 18:28, the scene is tightly focused on Jesus as he is questioned before the Roman authority Pilate. This is the scene in which Jesus allows himself to be condemned to crucifixion.

John 18:19-24. This passage is a narrative in a Gospel. The author quickly changes scenes from Peter’s first denial back to Jesus’ first trial before Annas.

Demarcation of the Text

The majority of English translations surveyed demarcate this as one cohesive section.

• CSB, ESV, NRSV, NIV, CEB, NLT, CEV. The CSB, ESV, NRSV, NIV, CEB, NLT, and CEV demarcate this passage as one cohesive section entitled Jesus Before Annas (CSB).
• NASB. The NASB demarcates this passage as belonging to a larger section that includes 18:12-24 entitled Jesus Before the Priests.
• MSG. The MSG demarcates this passage as belonging to the larger section that includes 18:19-27 entitled The Interrogation.
• F. F. Bruce. Bruce demarcates this passage as belonging to the larger section that includes 18:12-24 entitled Chief-Priestly Inquisition. 
• J. Ramsey Michaels. Michaels demarcates this passage as belonging to the larger section that includes 18:1-27 entitled The Arrest and Hearing. However, when commenting on v. 19, Michaels states that, “Abruptly the scene changes” (p. 902).
• Craig S. Keener. Keener demarcates this passage as belonging to one cohesive section entitled Jesus and the High Priest.

This passage is not demarcated so much with a textual marker as much as it is a scene change. In the previous section the scene is outside Annas residence in the courtyard with Peter, the servant girl, and an unnamed disciple of Jesus. This section switches scenes as it is now inside Annas’ residence with Jesus, Annas, and other Jewish leaders. In the last verse of this section the author informs his audience of an upcoming scene change by stating that Annas then sent Jesus bound to Caiaphas the high priest.

Moving the boundaries to include additional verses in this basic unit disrupts the narrative and confuses the teaching of each separate story the author tells.

The Argument of the Text

This passage is a narrative. In this passage most of the story is told through the dialogue of the characters with small amounts of information given by the author as the narrator. There are three characters in this passage: Jesus, Annas, and officials. All three characters speak.

Annas questions Jesus about his disciples and his teaching. Jesus defends himself by deferring to those who have heard him speak in public. An official then strikes Jesus for what he deems as disrespectful to the high priest office.

The dialogue and the information given by the author helps the audience decide how to react to the various characters. Annas seems to be a flat character in this scene while the official is offended by Jesus’ response.

The issues in this passage:

• Annas questions Jesus about his disciples and his teaching. The author does not provide any information as to the specific questions or the tone of Annas’ questioning. Bruce states that, “About his disciples Jesus said nothing – wishing perhaps, as shortly before, when he was arrested, to distract the authorities attention from them” (p. 346). Michaels states that, “now Jesus must protect his disciples once again. Simon Peter thinks he is protecting himself in the Chief Priest’s courtyard, but in reality it is Jesus who protects him, now for the second time” (p. 904).
• Jesus states that he has taught in public and has not spoken in secret. Jesus defends himself by stating that he has not done anything in secret but that his ministry has been to the public in the most public of places. Bruce states that, “It was not in accordance with the best judicial procedure in Israel to make an accused person incriminate himself, and in this particular instance it was not necessary” (p. 346). Keener points out that, “Jesus’ lack of fear would also strike the audience as noteworthy” (p. 1093).
• Jesus tells Annas to question those who heard what he told them. Jesus defends himself by challenging Annas to ask the people who heard what he taught, apparently people in the room. Bruce states that, “perhaps some of them were actually present in the building. …Jesus therefore claimed that, if his teaching was in question, evidence should be heard in a normal way” (p. 346). Michaels states that, “there is no need to question an inner circle of his adherents, for his “teaching” is a matter of public record” (p. 904). Michaels concludes that, “He made no claims to his disciples in private that he did not also make publicly” (p. 906). Keener states that, “Jesus’ appeal to the public nature of his teaching also implicitly appeals to their failure to arrest him in public – hence contrasting their secretive behavior with his own public behavior” (p. 1094).
• One of the officials strikes Jesus because of the way he answered the high priest. One of the officials close to Jesus felt that Jesus’ response was disrespectful of the office of high priest.
• Jesus confronts the official for striking him telling him to give evidence of any wrongdoing. Appropriately, Jesus challenges the officials by requesting them to do the proper act of providing evidence. Bruce states that, “instead of apologizing, he protests against the temple policeman’s rude action. …if there was nothing wrong with what he said, then the slap in the face which he had received was an unjustified assault” (p. 347). Michaels states that, “The slap in the face is an egregious overreaction” (p. 908). Keener states that, “It is possible that Annas’s line of questioning is unethical; certainly striking a prisoner on trial was unethical” (p. 1092-3)
• Annas sends Jesus bound to Caiaphas. The author does not provide any response from Annas other than to tell the audience that Annas sent Jesus bound to the reigning high priest that year, Caiaphas. Bruce states that, “Plainly Annas’s attempt to find incriminating evidence in the contents of Jesus’ teaching or the identity of his disciples was unfruitful, so the preliminary inquiry before him came to an end. If Jesus was to be accused before the Roman governor, this had to be done by the reigning high priest as leader of the nation and president of the supreme court; to Caiaphas therefore he was sent” (p. 347). Michaels concludes that, “there is no formal trial of Jesus before the Sanhedrin in John’s Gospel, and he is not legally convicted of anything” (p. 910).

This passage gets its message across through the dialogue of the characters in this scene and through the information given by the author.

In his commentary, Michaels goes into depth about the confusion as to who is questioning Jesus. The majority view among scholars is that Annas was the one questioning Jesus. Michaels makes a strong case from the literary evidence and ancient customs that it is in fact Caiaphas who is questioning Jesus in this scene (see Michaels, p. 902-904).

This text is about Jesus being treated unfairly and his opponents not providing any evidence of his wrongdoing.

The Co-text

(See Introduction)

Situation of Text in Larger Presentation:

This passage was proceeded by the author explaining that Jesus had been arrested in the garden and taken to Annas. Throughout chapter eighteen the author switches back and forth between Jesus’ trials and Peter’s denials of knowing Jesus. 

By understanding what has happened prior to this section, John’s audience is prepared for Jesus’ trial and Peter’s denials.

Openness to Interpretive Possibilities:

Without reading further, we do not see Jesus’ trials, crucifixion, resurrection, and ascension, i.e., his glorification. Without reading further, we do not see Jesus breathing upon the disciples imparting upon them the Advocate. Without reading further, we do not see the role that the Holy Spirit plays in the transformation of Jesus’ followers as they testify to the identity of Jesus Christ primarily in the Book of Acts and throughout the New Testament.

Context

(See Introduction)

Socio-Historical Setting:

One ancient custom that is at play in this passage is the cooperation between the Roman authorities and the Jewish religious leaders.

Understanding the relationship in ancient Israel helps the reader to not make more of the interactions between the characters than the original author and audience would have. The focus of this passage is Jesus being questioned by the Jewish authorities as they are trying to have Jesus killed. They are dependent upon a condemnation from Rome. This trial was one step toward that end.

Appeal to Particular Cultural Conventions/Cues:

The importance of the Jewish and Roman authorities in Jerusalem is a topic of discussion in this passage. For both the Jewish and Roman authorities keeping the peace in Jerusalem during this holiday weekend was vital. Keener states that, “Jewish high priests held considerable political authority” (p. 1073). Keener continues, stating that, “there were select members of Jerusalem’s municipal aristocracy in league with the high priests and acting to keep peace between Rome and the people… The local municipal elite would bring charges to the Roman governor, who depended on them for investigation and prosecution… the narratives make the most sense if both Jewish leaders and Romans were involved” (p. 1084-5). Some were Jewish high priests were even appointed by the Roman government. There were benefits for both the Jewish leaders and the Roman government for this. By joining together Jewish leaders could gain power and authority while the Roman government would garner control over the Jewish population. Had the rulers in Rome sensed turmoil in Jerusalem, the status quo of both Jewish and Roman local authorities would have been threatened. The local authorities, both Jewish and Roman, had organized a precarious peace that was vital for their continued reign. Some argue against John’s historicity, stating that Jesus’ trials were not according to the law of the day making them a violation of legal procedures. Keener states that, “rabbinic sources themselves indicate that the aristocratic priests did not always play by the rules” (p. 1086). Keener concludes that, “John’s portrait fits his story world as well as the historical data; the Jerusalem elite had been wanting Jesus’ death for some time” (p. 1086-7). The local authorities were trying to prevent what would eventually take place in A.D. 70, the destruction of Jerusalem.

This passage appeals to the cultural concern and convention of distribution of power. In this passage, it seems that Jesus’ opponents have all the power. Jesus is questioned and assaulted even though his opponents do not bring official charges or evidence against him.

The Interface of Contexts:

This passage stands in tension with the world that it addresses in that the authorities had every chance to arrest Jesus in public. Jesus taught boldly in front of some of the very people who were conspiring – in secret – to have him executed. Keener states that, “An appeal to the public character of one’s teaching, and lack of opposition at that point, would count as a strong argument against the subversiveness of one’s speech – as well as an indictment of those now requiring a hasty, secret hearing” (p. 1095).

This similar context intersects with today’s current culture. The wealthy and powerful have access to resources that allow them to garner leverage in secret, in public, and in legal arenas.

Intertext

(See Introduction)

This passage is the wider story of God and God’s people. In this passage Jesus arrested, bound, and delivered to the Jewish high priest. The Jewish authorities question Jesus without any specific accusations or witnesses. Jesus, having authority in heaven and on earth submits to this unwarranted behavior. Jesus submits to the will of his Father. Keener states that, “Jesus offers little defense for himself here; rather, he challenges the legal procedures of his accusers, for before God’s court, it is his opposition, not himself, who stands on trial, and he exposes their sin” (p. 1096). This passage is the wider story of God and God’s people.

John 18:23 (CSB)

23 “If I have spoken wrongly,” Jesus answered him, “give evidence about the wrong; but if rightly, why do you hit me?” 

Main Verbs

(have) Spoken

Answered

Give

Hit

Verb

(have) Spoken

• Tense – Past
• Mood – Subjunctive
• Voice – Active

Answered

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

Give

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

Hit

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

Genre

(See Introduction)

John 18-19. Keener titles this section of the gospel as The Passion. Keener states that, “Where John diverges from the traditions reported in the Synoptics, we do think likely that John adapts rather than contradicts the passion sequence on which they are based, probably at least sometimes on the basis of other traditions and probably at least sometimes for a measure of theological symbolism” (p. 1067).

John 18. The chapter begins with Judas arriving with a large band sent by the Jewish and Roman authorities at a garden frequented by Jesus with his disciples. Chapter 18 switches back and forth from Jesus and Peter as the main character of the individual scenes. Bruce states that, “There is considerable literary skill in the way the stages of Peter’s denial are dovetailed into the narrative of Jesus’ interrogation before the high priest; the twofold element of suspense thus introduced heightens the interest” (p. 348).

• John 18:12-18. In 18:12, the author briefly informs his audience that Jesus has been brought before the high priest Annas for questioning. But the main focus of the section 18:12-18 is Peter’s first denial.
• John 18:19-24. In 18:19, the scene shifts back to Jesus’ interrogation by Annas.
• John 18:25-27. In 18:25, the scene shifts back to Peter and his second and third denials of being a disciple of Jesus.
• John 18:28-40. Finally, in 18:28, the scene is tightly focused on Jesus as he is questioned before the Roman authority Pilate. This is the scene in which Jesus allows himself to be condemned to crucifixion.

John 18:28-40. This passage is a narrative in a Gospel. The author quickly changes scenes from Peter’s denials of being a disciple of Jesus to Jesus’ trial before Pilate, the Roman governor, in which he is condemned to crucifixion on a cross.

Demarcation of the Text

There is a wide range of demarcations for this passage. Half of the English translations surveyed demarcate this passage as one cohesive section. The remainder of English translations surveyed demarcate this passage in a variety of ways. This passage is one cohesive scene that occurs at the Roman governor’s residence with the characters of the story remaining consistent.

• NASB, NIV, NLT, MSG. The NASB, NIV, NLT, and MSG demarcate this passage as one cohesive section entitled Jesus before Pilate (NASB).
• CSB, NRSV. The CSB and NRSV demarcate this passage as two separate sections. The first section includes 18:28-38a entitled Jesus before Pilate (CSB). The second section includes 18:38b-40 entitled Jesus or Barabbas (CSB).
• ESV. The ESV demarcates this passage as two separate sections. The first section includes 18:28-32 entitled Jesus before Pilate. The second section includes 18:33-40 entitled My Kingdom Is Not of This World.
• CEB. The CEB demarcates this passage as three separate sections. The first section includes 18:28-32 entitled Jesus before Pilate. The second section includes 18:33-38a entitled Pilate Questions Jesus. The third section includes 18:38b-40 entitled Release of Barabbas.
• CEV. The CEV demarcates this passage as two separate sections. The first section includes 18:28-38a entitled Jesus Is Tried by Pilate. The second section includes 18:38b-19:16a entitled Jesus Is Sentenced to Death.
• F. F. Bruce. Bruce demarcates this passage as belonging to three separate sections. The first section includes 18:28-32 entitled Pilate Interrogates the Prosecutors. The second section includes 18:33-38a entitled Pilate Interrogates Jesus. The third section includes 18:38b-40 entitled ‘We Want Barabbas!’
• J. Ramsey Michaels. Michaels demarcates this passage as belonging to the larger section that includes 18:28-19:15 entitled Jesus, Pilate, and the Jews.
• Craig S. Keener. Keener demarcates this passage as belonging to parts of two separate sections. The first section includes 18:28-38a entitled Pilate’s Inquiry. The second section includes 18: 38b-19:16 entitled Pilate’s and the People. Keener states that, “Pilate’s inquiry constitutes part of a larger scene in which Pilate plays the lead character” (p. 1097).

The textual marker that assists in the analysis of this passage’s demarcation is, “Then they led Jesus from Caiaphas to the governor’s headquarters.” Not only does the physical location of this scene change, but so does the theme and the characters.

Moving the boundaries to include additional verses in this basic unit disrupts the narrative and confuses the teaching of each separate story the author tells.

The Argument of the Text

This passage is a narrative. In this passage most of the story is told through the dialogue of the characters with small amounts of information given by the author as the narrator. There are three characters in this passage: the Jews, Pilate, and Jesus. All three characters speak.

The characters in this passage interact in a way that is consistent with how the author has developed them so far. The Jews are combative towards Jesus. Jesus is somewhat allusive in his response to Pilate as has been his character with non-disciples throughout John’s gospel. Pilate, a Roman, seems uninterested in this Jewish conflict as is consistent with how the Romans have been developed throughout John’s gospel.

The dialogue and the information given by the author helps the audience decide how to react to the various characters.

The issues in this passage:

• The Jews take Jesus to Pilate but do not associate with the Romans so that they do not defile themselves. The Jews bring Jesus to Pilate to be tried under Roman law. With the swelling that the Passover brought to Jerusalem, the Jews perhaps wanted to make sure they had Roman approval. Because it was so close to the Passover, the Jews did not enter Pilate’s residence which would have made them ceremonially unclean – as if accusing an innocent man leading to his execution would not make them unclean. Bruce states that, “There is, of course, characteristic Johannine irony in this reference to the chief priests’ scrupulousness in the matter of ceremonial defilement, when all the time they were incurring incomparably greater moral defilement by their proceedings against Jesus” (p. 349). Michaels states that, “The scene is heavy with irony. Those bring Jesus to Pilate are so scrupulous about the laws of purity that they will not even enter the praetorium, yet their scruples do not extend to murder. Their intent all along has been to kill Jesus” (p. 915). Keener states that, “John’s point, however, is hardly Pilate’s generosity, it is the hypocrisy of the Judean elite, who, after they have spent the night ignoring legal ethics to secure the quick execution of an innocent man, now are concerned with ritual purity… This blatant contrast between c=scrupulous observance of ritual purity and ignoring the law’s ethical demands epitomizes Johannine irony… They wanted to “eat the Passover” but did not understand that, in having Jesus killed, they were slaying the new Passover lamb to be consumed” (p. 1100).
• Pilate tells the Jews to try Jesus themselves, but the Jews cannot legally crucify Jesus. The Jews could have perhaps executed Jesus by stoning which they attempted to do in John 8:59 and 10:31. Michaels states that, “they have repeatedly tried to kill Jesus, culminating in two attempts at stoning” (p. 916). But God’s plan was for Jesus to be “lifted up.” Crucifixion was a Roman execution and required a Roman death sentence. Jesus could have been executed earlier on in his ministry – the Jews tried – or he could have been executed by other means, but God had a plan and a timing, and this narrative shows that Jesus was ultimately in control of his destiny. Keener states that, “Pilate taunts Jewish nationalism with claims of Jesus’ innocence and kingship, but while not friendly to the Jewish aristocracy – the world remains divided – he remains a representative of the “world,” essentially hostile toward Jesus because [he is] not one of his followers” (p. 1097). Keener concludes that, “To a pragmatic Roman governor, Jesus was nothing more than a harmless Cynic philosopher a nuisance, perhaps, but surely no threat. Ironically, whereas Pilate views Jesus as a harmless sage, the Jerusalem aristocracy views him as a threat to Rome’s interests. From their respective inadequate conceptual frameworks, both misconstrue his identity” (p. 1114).
• Pilate asks Jesus if he is the king of the Jews and what he has done to be handed over by the Jews. 
• Jesus states that his kingdom is not from here. Jesus responds to Pilate’s questioning by stating that his kingdom is not of this world. Jesus does not plead his innocence but accepts the cup that the Father has given him.
• Jesus states that he was born for this: to testify of the truth so that everyone who is of the truth will listen to his voice. Jesus is confident in his mission. Jesus does not waiver. Bruce states that, “Jesus’ words might be lost on Pilate, but John hopes and believes that many of his readers will take them to heart, and come to know him who is not only ‘a witness to the truth’ but the truth in person – the truth that makes men and women free” (p. 354). Michaels states that, “The implication is that those who are not “from the truth,” that is, do not belong to the truth or stand on the side of truth, do not hear Jesus’ voice. …Pilate has no clue what truth is, consequently that he is not “from the truth” any more than the Jewish leaders were” (p. 925). Keener states that, “John is emphatic that Jesus’ death was no tragic accident but part of the divine plan” (p. 1109). Keener continues, stating that, “Jesus’ kingship may be rejected by many of the leaders of his own people, but he is king over all who embrace this truth. Only those born from above by God’s Spirit can recognize or enter his kingdom” (p. 1112).
• Pilate informs the Jews that he finds no charge against Jesus. Michaels states that, “His questioning of Jesus convinces him that whatever kind of king Jesus might be, he is no threat to the Roman emperor” (p. 914). Michaels states that, “Nothing Jesus has said about his kingship has convinced Pilate to regard him as a criminal or in any way a threat to the empire” (p. 926).
• Pilate grants the Jews the opportunity to release one prisoner so the Jews demand Barabbas a revolutionary to be released instead of Jesus. Perhaps thinking that the Jews would allow an innocent man to go free, Pilate offers the Jews an escape from condemning an innocent man. Ironically, the Jews demand that an actual revolutionary be released so that the Son of God can sacrifice his life. Bruce states that, “There is no little irony in the fact that the man whose release was granted had been convicted of the same kind of offence as that with which Jesus was now charged; the irony, we may be sure, was not lost on Pilate (p. 356). Michaels states that, ““The Jews” are relentless in their determination that Rome and not Jerusalem will put Jesus to death” (p. 928).

This passage gets its message across through the dialogue of the characters in this scene and through the information given by the author.

This passage is about the Roman leader finding no fault in Jesus and Jesus accepting the cup that the Father has given him without defending himself. Bruce states that Jesus being sent to Pilate “made it possible for sentence of death by crucifixion to be passed on him; by the execution of this sentence he would be literally ‘lifted up from the earth’.

The Co-text

(See Introduction)

Situation of Text in Larger Presentation:

This passage was proceeded by the author explaining Jesus’ interrogation before Annas. Throughout chapter eighteen the author switches back and forth between Jesus’ trials and Peter’s denials of knowing Jesus. 

By understanding what has happened prior to this section, John’s audience is prepared for Jesus’ ongoing persecution.

Development of Important Words/Motifs:

• Truth. Throughout John’s gospel, truth is a main motif. Jesus has stated that his is the truth. That everyone who accepts his words will find life. That same motif is developed in this passage. When the Jews attempt to have Jesus crucified falsely, Jesus states that he was born to testify of the truth – that he is the Son of God. Jesus states that every one of the truth will listen to him.

Openness to Interpretive Possibilities:

Without reading further, we do not see Jesus’ trials, crucifixion, resurrection, and ascension, i.e., his glorification. Without reading further, we do not see Jesus breathing upon the disciples imparting upon them the Advocate. Without reading further, we do not see the role that the Holy Spirit plays in the transformation of Jesus’ followers as they testify to the identity of Jesus Christ primarily in the Book of Acts and throughout the New Testament.

Context

(See Introduction)

Socio-Historical Setting:

One ancient custom that is at play in this passage is the cooperation between the Roman authorities and the Jewish religious leaders.

Understanding the relationship in ancient Israel helps the reader to not make more of the interactions between the characters than the original author and audience would have. The focus of this passage is the Jewish authorities handing Jesus over to the Romans to be questioned. This seems to be orchestrated by the Jews, but in all actuality, this was the Father’s plan all along and Jesus willingly accepts the cup the Father has given him.

Appeal to Particular Cultural Conventions/Cues:

The importance of the Jewish and Roman authorities in Jerusalem is a topic of discussion in this passage. For both the Jewish and Roman authorities keeping the peace in Jerusalem during this holiday weekend was vital. Keener states that, “Jewish high priests held considerable political authority” (p. 1073). Keener continues, stating that, “there were select members of Jerusalem’s municipal aristocracy in league with the high priests and acting to keep peace between Rome and the people… The local municipal elite would bring charges to the Roman governor, who depended on them for investigation and prosecution… the narratives make the most sense if both Jewish leaders and Romans were involved” (p. 1084-5). Some were Jewish high priests were even appointed by the Roman government. There were benefits for both the Jewish leaders and the Roman government for this. By joining together Jewish leaders could gain power and authority while the Roman government would garner control over the Jewish population. Had the rulers in Rome sensed turmoil in Jerusalem, the status quo of both Jewish and Roman local authorities would have been threatened. The local authorities, both Jewish and Roman, had organized a precarious peace that was vital for their continued reign. Some argue against John’s historicity, stating that Jesus’ trials were not according to the law of the day making them a violation of legal procedures. Keener states that, “rabbinic sources themselves indicate that the aristocratic priests did not always play by the rules” (p. 1086). Keener concludes that, “John’s portrait fits his story world as well as the historical data; the Jerusalem elite had been wanting Jesus’ death for some time” (p. 1086-7). The local authorities were trying to prevent what would eventually take place in A.D. 70, the destruction of Jerusalem.

This passage appeals to the cultural concern and convention of distribution of power. In this passage, it seems that Jesus’ opponents have all the power. But the audience knows that Jesus has already stated he will be “lifted up.” Jesus is indeed in control of his destiny.

The Interface of Contexts:

The Jewish leaders, who were full of animosity toward their Roman occupiers, were trying to use Pilate to execute Jesus while appearing to be aligned with Rome. The Jews could have executed Jesus by stoning, the punishment for blasphemy – claiming to be God. But using Jesus’ kingship, they were looking to Rome to do their dirty work. Pilate was not fooled. For Pilate, Jesus was no threat to Caesar.

In today’s current culture there is increasing animosity between non-Christians and Christians. As this animosity continues to grow there the opponents of Christianity attempt to use the world system to persecute and abuse Christians. 

Intertext

(See Introduction)

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

• Mark 15:1-15 (Matthew 271-2; 11-26 Luke 23:1-25). In this passage from his gospel, Mark presents the parallel version of Jesus’ trial before Pilate.

This passage is the wider story of God and God’s people. In this passage the Jews hand Jesus over to the Roman governor to be condemned. Only the Romans can execute through crucifixion. While the Jews could have executed Jesus through stoning, Jesus being “lifted up” was the Father’s plan and Jesus willing accepted the cup the Father gave him. This passage is the wider story of God and God’s people.

John 18:37b (CSB)

“I was born for this, and I have come into the world for this: to testify to the truth. Everyone who is of the truth listens to my voice.”

Main Verbs

(was) Born

(have) Come

Testify

Is

Listens

Verb

(was) Born

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

(have) Come

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

Testify

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

Is

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

Listens

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

Genre

(See Introduction)

John 18-19. Keener titles this section of the gospel as The Passion. Keener states that, “Where John diverges from the traditions reported in the Synoptics, we do think likely that John adapts rather than contradicts the passion sequence on which they are based, probably at least sometimes on the basis of other traditions and probably at least sometimes for a measure of theological symbolism” (p. 1067).

John 19:17-37. This passage is a narrative in a Gospel. The author quickly changes scenes from Pilate’s formal hearing of Jesus to meting out punishment upon Jesus.

Demarcation of the Text

There are a wide range of views as to how to demarcate this passage. None of the English translations demarcate John 19:17-22 as a single cohesive section. The various views occur for the very reason that this passage should be its own separate cohesive section. While much of this occurs at the same location – Golgotha, it has been separated based on the change in characters and the themes of the different narratives.

• CSB. The CSB demarcates this passage as belonging to the longer section that includes 19:17-24 entitled The Crucifixion.
• ESV, NIV, CEB, NLT, CEV. The ESV, NIV, CEB, NLT, and CEV demarcate this passage as belonging to the longer section that includes 19:17-27 entitled The Crucifixion (ESV).
• NASB, NRSV. The NASB and NRSV demarcate this passage as belonging to the longer section that includes 19:17-30 entitled The Crucifixion (NASB).
• MSG. The MSG demarcates this passage as belonging to the larger section that includes 19:17-37 entitled The Crucifixion.
• F. F. Bruce. Bruce demarcates this passage as belonging to a larger section that includes 19:16b-25a entitled ‘The Executioners’ Work.
• J. Ramsey Michaels. Michaels demarcates this passage as belonging to a larger section that includes 19:16-42 entitled The Crucifixion and Burial.
• Craig S. Keener. Keener demarcates this passage as belonging to two separate sections. The first section includes 19:17-18 entitled The Crucifixion. The second section includes 19:19-22 entitled The Titulus. Keener states that, “Finally Jesus is “lifted up” as he had predicted” (p. 1133)

The textual marker that assists in the analysis of this passage’s demarcation is, “Carrying the cross by himself, he went out…” This signals a change in scene as Jesus is taken from Pilate’s headquarters to Golgotha to be crucified.

Moving the boundaries to include additional verses in this basic unit disrupts the narrative and confuses the teaching of each separate story the author tells.

The Argument of the Text

This passage is a narrative. In this passage most of the story is told through information given by the author as narrator. There is a small amount of dialogue between the chief priests and Pilate.

The characters in this passage interact in a way that is consistent with how the author has developed them so far. Pilate, through the sign on Jesus’ cross, continues to ridicule the Jews. The chief priests continue to object to Pilate that Jesus was “the king of the Jews.”

The information given by the author and the small amount of dialogue between the chief priests and Pilate helps the audience decide how to react to the various characters.

The issues in this passage:

• Jesus carries the cross by himself to Golgotha. This seems to contradict the story told by the synoptic gospels. Bruce states that, “John is not deliberately contradicting the Synoptic account of Simon of Cyrene, whose services were commandeered by the military to carry Jesus’ cross after him; he is rather emphasizing that, as at his arrest in the garden, Jesus is still in command of the situation. …he goes with his executioners of his own volition and carries the cross for himself” (p. 366). Michaels states that, ““For himself” keeps alive his firm commitment that no one takes his life from him (even to the extent of helping him on his way to the cross), but that “I lay it down on my own”” (p. 948). Keener states that, “perhaps in deliberate contrast to the passion tradition preserved for us in the Markan, Synoptic line of tradition, the crucifixion in John is Jesus’ triumph… No one takes Jesus life from him; he offers it up freely” (p. 1133). Keener continues, “by emphasizing Jesus’ carrying his own cross, he emphasizes Jesus’ continuing control of his passion. Just as condemned criminals must bear their own instrument of death, Jesus chose and controlled his death” (p. 1134).
• Jesus is crucified in the middle of two others. John records that Jesus is crucified in the middle of two others. This corresponds with the details as they are told in the synoptic gospels.
• Pilate mockingly places a sign on Jesus’ cross announcing him as ‘the king of the Jews’. Pilate continues to ridicule the Jewish people. Ironically, his ridicule is truth. Jesus is indeed king of the Jews, not only that, but Jesus is indeed King of kings!
• Many Jews read the sign because it was near the city and because it was written in Aramaic, Latin, and Greek. Jesus’ sacrifice on the cross is seen by many. That was the plan of the Roman punishment – that it would be an example and a deterrent to others. That was the plan of the Father – that Jesus’ sacrifice as God would be an example to the world of the Father’s love for his children. Pilate assists in that by declaring that Jesus is King in all the languages of that time. Bruce states that, “All four of the canonical Gospels record the wording of this placard, with slight verbal variations which may not be unconnected with the trilingual form of its text. Hebrew (or Aramaic) was the vernacular of the Palestinian Jews; Latin was the official language of the Roman army; Greek was the common medium of culture and conversation in the easter provinces of the Roman Empire” (p. 368). Keener states that, “Both Jewish people and Romans performed executions outside a town. Soldiers would march the prisoner through crowds of spectators; crowds normally gathered to watch executions, especially if near the city” (p. 1133).
• The chief priests complain to Pilate about how the sign reads. The chief priests are offended by the sign. They petition Pilate to change the sign to say, “I am the king of the Jews.” Michaels states that, “The issue arises because the site was so public, and the notice so plan for all to see” (p. 949).
• Pilate tells the chief priests that what he has written will not be changed. Finally, Pilate again reminds the chief priests who is in charge and where they stand on the ladder of authority. Pilate states that, “What I have written, I have written.” Bruce states regarding the sign Pilate had made was “with the deliberate purpose of annoying the chief priests. It was a calculated insult to them, and to the nation which they led, to represent a crucified man as ‘The King of the Jews’” (p. 368). Michaels states that, “its implication that the Jews are a people whose miserable “king” hangs on a cross, offends them, and is made all the worse by being publicly accessible as well to Gentiles passing by who read only Greek or Latin. Pilate is rubbing salt in old wounds, the wounds that were opened when he repeatedly called Jesus “the King of the Jews”, and finally presented him as “your king”” (p. 950).

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 the information given by the author and through the dialogue of the characters in this scene.

This passage is about the witness of Jesus as the Son of God. Even though he was God, he submitted himself as the savior of the world to be made a spectacle of so that everyone could see. Jesus’ sacrificed to the Jewish people in a language they could understand.

The Co-text

(See Introduction)

Situation of Text in Larger Presentation:

This passage was proceeded by the author explaining Jesus’ interrogation and sentencing before Pilate. In the first half of chapter nineteen Pilate tries to release Jesus since he cannot find any fault in him. But the crowd objects and demands that Jesus be crucified. Jesus does not defend himself but willingly submits to the will of the Father. Pilate finally releases Jesus to be crucified to set the stage for this passage.

By understanding what has happened prior to this section, John’s audience is prepared for Jesus’ ongoing persecution. The author continues to explain the ongoing tension that Pilate had with condemning Jesus. Pilate uses this confrontation with the Jewish leaders to ridicule and embarrass them. The conflict continues as the chief priests object to the sign Pilate has put over Jesus’ cross.

Development of Important Words/Motifs:

• King. In this passage a key word continues to be developed in the story of Jesus. Jesus is the King of all kings. But his own people fail to recognize him as such. Jesus is tried for claiming to be king. Jesus own people declare that they have no king except the pagan king. The Roman authority, Pilate, even broadcast that Jesus is king. When the chief priests object to this, Jesus’ declaration of king remains. Bruce states that, “John sees a deeper meaning in the ‘title’ on the cross than either Pilate or the chief priests could appreciate. ‘The hour has come for the Son of Man to be glorified.’ The Crucified One is the true king, the kingliest king of all; because it is he who is stretched on the cross, he turns an obscene instrument of torture into a throne of glory and ‘reigns from the tree’” (p. 369). Michaels states that, “What is “written” is fixed and not subject to change: Jesus is truly “the King of the Jews”” (p. 950). Keener states that, “The three languages suggest the universality of Jesus’ reign” (p. 1137). Keener concludes that, “He is a king of Israel, but paradoxically for all humanity” (p. 1138).

Openness to Interpretive Possibilities:

Without reading further, we do not see Jesus’ trials, crucifixion, resurrection, and ascension, i.e., his glorification. Without reading further, we do not see Jesus breathing upon the disciples imparting upon them the Advocate. Without reading further, we do not see the role that the Holy Spirit plays in the transformation of Jesus’ followers as they testify to the identity of Jesus Christ primarily in the Book of Acts and throughout the New Testament.

Context

(See Introduction)

Socio-Historical Setting:

Crucifixion was a sentence for the low classes of people in society. Romans were not sentenced to crucifixion. It was a sentence for enemies of the state. The Romans used crucifixion as a statement to the population that insurrection toward Rome was futile. To help disseminate this message, crucifixion was carried out in a very public way. The victim would have been paraded through the city. The location of the crucifixion was on a mount just outside the city so that all could see. It should also be remembered that this occurred on the busies day of the year in Jerusalem. This was the day of the year when the Jewish people from all over Palestine would have traveled to Jerusalem to observe the most important day on the Jewish calendar. Crucifixion was an excruciating and humiliating way to die. Bruce states that, “This was a very public execution – intentionally so, as a warning to others” (p. 369).

The knowledge of this helps influence the reading of this text by helping the reader understand the length the savior of the world, God, went to so that those who believe would know the depth of God’s love for his people.

Appeal to Particular Cultural Conventions/Cues:

The importance of the Jewish and Roman authorities in Jerusalem is a topic of discussion in this passage. For both the Jewish and Roman authorities keeping the peace in Jerusalem during this holiday weekend was vital. Keener states that, “Jewish high priests held considerable political authority” (p. 1073). Keener continues, stating that, “there were select members of Jerusalem’s municipal aristocracy in league with the high priests and acting to keep peace between Rome and the people… The local municipal elite would bring charges to the Roman governor, who depended on them for investigation and prosecution… the narratives make the most sense if both Jewish leaders and Romans were involved” (p. 1084-5). Some Jewish high priests were even appointed by the Roman government. There were benefits for both the Jewish leaders and the Roman government for this. By joining together Jewish leaders could gain power and authority while the Roman government would garner control over the Jewish population. Had the rulers in Rome sensed turmoil in Jerusalem, the status quo of both Jewish and local Roman authorities would have been threatened. The local authorities, both Jewish and Roman, had organized a precarious peace that was vital for their continued reign. Some argue against John’s historicity, stating that Jesus’ trials were not according to the law of the day making them a violation of legal procedures. Keener states that, “rabbinic sources themselves indicate that the aristocratic priests did not always play by the rules” (p. 1086). Keener concludes that, “John’s portrait fits his story world as well as the historical data; the Jerusalem elite had been wanting Jesus’ death for some time” (p. 1086-7). The local authorities were trying to prevent what would eventually take place in A.D. 70, the destruction of Jerusalem.

This passage appeals to the cultural concern and convention of distribution of power. In this passage, it seems that Jesus’ opponents have all the power. But the audience knows that Jesus has already stated he will be “lifted up.” This is the Father’s plan. Jesus is indeed in control of his destiny. 

The Interface of Contexts:

The Jewish leaders, who were full of animosity toward their Roman occupiers, were trying to use Pilate to execute Jesus while appearing to be aligned with Rome. The Jews could have executed Jesus by stoning, the punishment for blasphemy – claiming to be God. But using Jesus’ kingship, they were looking to Rome to do their dirty work. Pilate was not fooled. For Pilate, Jesus was no threat to Caesar since indeed his kingdom was not of this world. But seen through a worldly lens, Jesus crucifixion does not make sense. Seen through a heavenly lens, the depth of Jesus’ sacrifice is recognized.

In today’s current culture the world system continues to miss the truth of Jesus Christ. It is only those who seek Jesus’ truth that can see Jesus as the Savior of the world.

Intertext

(See Introduction)

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

• Mark 15:21-33; Matthew 27:32-44, Luke 23:26-45. The account of Jesus’ crucifixion is told in all four gospel accounts. Each evangelist tells the story from his own perspective focusing on different details to present his theology to those who have ears to listen.

This passage is the wider story of God and God’s people. In this passage Jesus is crucified. The world, in their ridicule of Jesus, reveals the truth – that Jesus is the king of the Jews. This message is revealed to the world – Jerusalem, in a way that they can understand – three languages. Those who look through a worldly lens only see Jesus as an example of failure. But for those who are seeking the light and the truth of God, they indeed see the king of the Jews and more importantly the King of kings. This passage is the wider story of God and God’s people.

John 19:19 (CSB)

19 Pilate also had a sign made and put on the cross. It said: Jesus of Nazareth, the King of the Jews.

Main Verbs

Made

Put

Said

Verb

Made

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

Put

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

Said

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

Genre

(See Introduction)

John 18-19. Keener titles this section of the gospel as The Passion. Keener states that, “Where John diverges from the traditions reported in the Synoptics, we do think likely that John adapts rather than contradicts the passion sequence on which they are based, probably at least sometimes on the basis of other traditions and probably at least sometimes for a measure of theological symbolism” (p. 1067).

John 19:23-24. This passage is a narrative in a Gospel. The author quickly changes scenes from Jesus being crucified and the Jews complaining to Pilate about the verbiage of the placard on Jesus’ cross to the soldiers dividing Jesus’ clothing.

Demarcation of the Text

All of the English versions surveyed include this passage in the larger section that includes the scene at Golgotha. While this is a very short section, only three verses, the theme of this passage is very different from the surrounding verses and more importantly the teaching of this passage is essential enough to warrant its due attention.

• CSB. The CSB demarcates this passage as belonging to the longer section that includes 19:17-24 entitled The Crucifixion.
• ESV, NIV, CEB, NLT, CEV. The ESV, NIV, CEB, NLT, and CEV demarcate this passage as belonging to the longer section that includes 19:17-27 entitled The Crucifixion (ESV).
• NASB, NRSV. The NASB and NRSV demarcate this passage as belonging to the longer section that includes 19:17-30 entitled The Crucifixion (NASB).
• MSG. The MSG demarcates this passage as belonging to the larger section that includes 19:17-37 entitled The Crucifixion.
• F. F. Bruce. Bruce demarcates this passage as belonging to a larger section that includes 19:16b-25a entitled ‘The Executioners’ Work.
• J. Ramsey Michaels. Michaels demarcates this passage as belonging to a larger section that includes 19:16-42 entitled The Crucifixion and Burial.
• Craig S. Keener. Keener demarcates this passage as one cohesive section entitled Dividing Jesus’ Property.

The textual marker that assists in the analysis of this passage’s demarcation is, “When the soldiers…” This signals a change in scene as the focus shifts from the Jewish leaders and Pilate to the soldiers fulfilling Old Testament prophecy.

Moving the boundaries to include additional verses in this basic unit disrupts the narrative and confuses the teaching of each separate story the author tells.

The Argument of the Text

This passage is a narrative. In this passage most of the story is told through information given by the author as narrator. There is one line of dialogue. In addition, the narrator informs his audience that the casting of lots for Jesus’ clothing was foretold in the Old Testament.

The character in this passage acts in a way that is consistent with the culture in which it occurred. The group of soldiers performing the crucifixion would have had access to keep the property of the condemned.

The information given by the author and the small amount of dialogue helps the audience decide how to react to the various characters.

The issues in this passage:

• The team of soldiers who crucified Jesus divided his possessions among themselves. The division of the possessions of the condemned would have been customary for the team of soldiers that performed the execution. Bruce states that, “the clothes of an executed man were the legal perquisite of his executioners” (p. 369). Michaels points out that, “Jesus is now stripped of his material possessions, the last of these being his clothing. This begins the process of dying, as he gives up first his clothing, then his closest human relationships, and finally life itself… Now naked and poor, he is ready to sever old relationships and lay down his life, that he might receive it back again” (p. 953). Keener states that, “Confiscation of goods was a common penalty attending execution or other sentences of judgment, but Jesus has few goods on him to confiscate. The removal of clothing fits what we know of typical ancient executions; Romans crucified their victims naked… Public nakedness could cause shame in other settings, and Romans stripped those they would punish to degrade them, but it was especially shaming for Palestinian Jews” (p. 1138).
• The soldiers gambled for Jesus tunic. When the soldiers realized that Jesus’ tunic was one piece – a rarity – they agreed not to tear it but to cast lots for it instead. Bruce states that, “the tunic, consisting of one complete piece of material, was worth much more if left entire than if it were cut into four parts” (p. 370).
• The actions of the soldiers at the crucifixion were foretold in Old Testament scripture. Not only was Jesus’ sacrifice through crucifixion foretold, but the very minute details were recorded in Jewish scripture hundreds of years prior to the event. Everything that happened to Jesus was part of the mission the Father gave to his Son. Keener states that, “John also clearly provides fulfillment quotations in his Passion Narrative for apologetic purposes; even details of Jesus’ death, which was scandalous in the ancient Mediterranean, fulfilled the divine plan” (p. 1139).

This passage gets its message across the information given by the author and through the dialogue of the characters in this scene.

It is important to understand the Roman culture of crucifixion in the first century. It is also important to understand modesty and the difference between Jewish morals and Roman morals to completely understand the nature of a Jew being crucified. The author and his audience would have had this understanding without the need to mention the matter.

This passage is about the events surrounding Jesus’ crucifixion being a part of his mission from the Father. Jesus, throughout John’s gospel, is often heard saying “My time has not yet come.” Everything happened according to the Father’s plan right down to the dividing of Jesus’ possessions as prescribed hundreds of year earlier in the Old Testament.

The Co-text

(See Introduction)

Situation of Text in Larger Presentation:

This passage was proceeded by the author explaining Jesus’ interrogation and sentencing before Pilate. In the first half of chapter nineteen Pilate tries to release Jesus since he cannot find any fault in him. But the crowd objects and demands that Jesus be crucified. Jesus does not defend himself but willingly submits to the will of the Father. Pilate finally releases Jesus to be crucified. As Jesus is being crucified, the Jewish leaders object to the verbiage on the placard affixed to Jesus’ cross. Ironically, the verbiage communicates the truth about Jesus’ identity to the world. All of this helps to set the stage for this passage. 

By understanding what has happened prior to this section, John’s audience is prepared for Jesus’ ongoing persecution. The author continues to explain the ongoing tension that Pilate had with condemning Jesus. Pilate uses this confrontation with the Jewish leaders to ridicule and embarrass them. The conflict continues as the chief priests object to the sign Pilate has put over Jesus’ cross. In this passage, John communicates that things occurred according to the Father’s plan right down to the division of Jesus’ clothing.

Openness to Interpretive Possibilities:

There are different theories regarding the deeper meaning the seamless tunic that Jesus wore. It has been said to represent Jesus’ role as high priest and also the unity of Jesus’ Church. But each of those theories reads into the text and are obscure to the theology that John has provided thus far in his gospel.

Without reading further, we do not see that the details surrounding Jesus’ trials, crucifixion, resurrection, and ascension, i.e., his glorification are consistent with Old Testament scripture. In his gospel, John pulls out details surrounding Jesus’ glorification that were foretold in Old Testament scripture.

Context

(See Introduction)

Socio-Historical Setting:

Crucifixion was a sentence for the low classes of people in society. Romans were not sentenced to crucifixion. It was a sentence for enemies of the state. The Romans used crucifixion as a statement to the population that insurrection toward Rome was futile. To help disseminate this message, crucifixion was carried out in a very public way. The victim would have been paraded through the city. The location of the crucifixion was on a mount just outside the city so that all could see. It should also be remembered that this occurred on the busiest day of the year in Jerusalem. This was the day of the year when the Jewish people from all over Palestine would have traveled to Jerusalem to observe the most important day on the Jewish calendar. Crucifixion was an excruciating and humiliating way to die. Bruce states that, “This was a very public execution – intentionally so, as a warning to others” (p. 369).

The knowledge of this helps influence the reading of this text by helping the reader understand the length the savior of the world, God, went to so that those who believe would know the depth of God’s love for his people.

Appeal to Particular Cultural Conventions/Cues:

The importance of the Jewish and Roman authorities in Jerusalem is a topic of discussion in this passage. For both the Jewish and Roman authorities keeping the peace in Jerusalem during this holiday weekend was vital. Keener states that, “Jewish high priests held considerable political authority” (p. 1073). Keener continues, stating that, “there were select members of Jerusalem’s municipal aristocracy in league with the high priests and acting to keep peace between Rome and the people… The local municipal elite would bring charges to the Roman governor, who depended on them for investigation and prosecution… the narratives make the most sense if both Jewish leaders and Romans were involved” (p. 1084-5). Some Jewish high priests were even appointed by the Roman government. There were benefits for both the Jewish leaders and the Roman government for this. By joining together Jewish leaders could gain power and authority while the Roman government would garner control over the Jewish population. Had the rulers in Rome sensed turmoil in Jerusalem, the status quo of both Jewish and local Roman authorities would have been threatened. The local authorities, both Jewish and Roman, had organized a precarious peace that was vital for their continued reign. Some argue against John’s historicity, stating that Jesus’ trials were not according to the law of the day making them a violation of legal procedures. Keener states that, “rabbinic sources themselves indicate that the aristocratic priests did not always play by the rules” (p. 1086). Keener concludes that, “John’s portrait fits his story world as well as the historical data; the Jerusalem elite had been wanting Jesus’ death for some time” (p. 1086-7). The local authorities were trying to prevent what would eventually take place in A.D. 70, the destruction of Jerusalem.

This passage appeals to the cultural concern and convention of distribution of power. In this passage, it seems that Jesus’ opponents have all the power. But the audience knows the mission the Father has laid out for Jesus even down to specific details. Jesus is indeed in submitting to the plan of his Father.

The Interface of Contexts:

During the first century of the common era the world would have scoffed at the claims of Christianity. It would have been ludicrous for a king/God to be crucified. The world – Jewish leaders especially - did not understand the spiritual significance of Jesus’ ministry. They were blind to the spiritual and only able to recognize the natural significance of Jesus’ ministry.

In today’s current culture the world system continues to miss the truth of Jesus Christ. It is only those who seek Jesus’ truth that can see Jesus as the Savior of the world.

Intertext

(See Introduction)

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

• Psalms 22:18. “18 They divided my garments among themselves, and they cast lots for my clothing.” Psalm 22 is a song of lament in which the author is crying out to God about the rejection he has received from the world. In this Psalm, the author continues to praise God for being his salvation. This specific verse foretells the events that occurred at Jesus’ crucifixion. This proves that the culmination of Jesus ministry was the mission given to him by the Father described in detail hundreds of years before it took place.

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

• Mark 15:24; Matthew 27:35, Luke 23:34. The account of the soldiers dividing up Jesus’ clothing is told in all four gospel accounts. Each evangelist tells the story from his own perspective focusing on different details to present his theology to those who have ears to listen.
• Luke 6:29b. “And if anyone takes away your coat, don’t hold back your shirt either.” In this passage from his gospel, Luke records Jesus as teaching his audience to give more than makes sense. Not only does Jesus teach this, but in line with his character, he models this. Jesus modeled this truth to the end of his earthly life. While on the cross, he gave up his cloak; he gave up everything until he was truly naked.

This passage is the wider story of God and God’s people. In this passage Jesus is crucified. The world, in their ridicule of Jesus, does not realize that Jesus crucifixion and even the small details that make up the story were all a part of the Father’s mission for Jesus right down to the very details. Jesus’ mission was planned and revealed hundreds of years before it occurred. Keener states that, “the soldiers may have acted according to custom and may have acted according to evil desires, but they ultimately were unwittingly fulfilling God’s unbreakable word” (p. 1140). This passage is the wider story of God and God’s people.

John 19:24b (CSB)

This happened that the Scripture might be fulfilled that says: They divided my clothes among themselves, and they cast lots for my clothing.

Main Verbs

Happened

(be) Fulfilled

Says

Divided

Cast

Verb

Happened

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

(be) Fulfilled

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

Says

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

Divided

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

Cast

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

Genre

(See Introduction)

John 18-19. Keener titles this section of the gospel as The Passion. Keener states that, “Where John diverges from the traditions reported in the Synoptics, we do think likely that John adapts rather than contradicts the passion sequence on which they are based, probably at least sometimes on the basis of other traditions and probably at least sometimes for a measure of theological symbolism” (p. 1067).

John 19:17-37. This section of John’s gospel records the crucifixion of Jesus.

• John 19:17-22. Jesus carries his own cross to Golgotha, Jesus is crucified in the center of two others, the chief priests complain to Pilate about the sign on Jesus’ cross.
• John 19:23-24. The Roman soldiers divide Jesus’ clothes among themselves and cast lots to fulfill scripture.
• John 19:25-27. Jesus tells the disciple he loved to care for his mother.
• John 19:28-30. Jesus gives up his spirit.
• John 19:31-37. A Roman soldier pierced Jesus’ side to make sure he is dead. A Roman soldier believes.

John 19:28-30. This passage is a narrative in a Gospel. The author quickly changes scenes from Jesus making arrangements for his mother to Jesus giving up his spirit and dying on the cross for the sins of the world.

Demarcation of the Text

There is a wide range of demarcations among the English versions surveyed. Outside of the translations that demarcate this passage as one cohesive passage, the other translations either include this in the section of events surrounding Jesus at the cross or the events of his death and burial. Based on the features that define a scene (location, characters, and theme) this passage should be defined as one cohesive section.

• CSB, ESV, CEV. The CSB, ESV, and CEV demarcate this passage as one cohesive section entitled The Finished Work of Jesus (CSB).
• NASB, NRSV. The NASB and NRSV demarcate this passage as belonging to the longer section that includes 19:17-30 entitled The Crucifixion (NASB).
• NIV, NLT. The NIV and NLT demarcate this passage as belonging to the longer section that includes 19:28-37 entitled The Death of Jesus (NIV).
• CEB. The CEB demarcates this passage as belonging to the longer section that includes 19:17-30 entitled Crucifixion (CEB).
• MSG. The MSG demarcates this passage as belonging to the larger section that includes 19:17-37 entitled The Crucifixion.
• F. F. Bruce. Bruce demarcates this passage as belonging to a larger section that includes 19:25b-30 entitled Last Words from the Cross.
• J. Ramsey Michaels. Michaels demarcates this passage as belonging to a larger section that includes 19:16-42 entitled The Crucifixion and Burial.
• Craig S. Keener. Keener demarcates this passage as one cohesive section entitled Jesus’ Thirst and Death. Keener states that, ““After this” is a customary Johannine transition” (p. 1145).

The textual marker that assists in the analysis of this passage’s demarcation is, “After this…” While maintaining a connection to what happened prior, this signals a change in the scene. While the location has not changed, the characters in the previous scene disappear and only Jesus remains. Most notably however is the fact that the theme changes from Jesus making final arrangements for his personal relationships to Jesus accomplishing everything that was written in scripture and then willingly giving up his spirit so that he can sacrifice his life for the sins of the world.

Moving the boundaries to include additional verses in this basic unit disrupts the narrative and confuses the teaching of each separate story the author tells.

The Argument of Text

This passage is a narrative. In this passage most of the story is told through information given by the author as narrator. There is little dialogue in this passage and only from one character – Jesus.

The characters in this passage act in a way that is consistent with how the author has developed them through his gospel. Only Jesus is identified or speaks in this passage. The other character, assumably, the soldiers are mentioned and only with a plural pronoun. This passage is completely focused on Jesus and Jesus alone.

The information given by the author and the small amount of dialogue helps the audience decide how to react to the various characters.

The issues in this passage:

• Jesus knew that everything was now finished that scripture might be fulfilled. Jesus came to fulfill the mission given to him by his Father. Note only did he fulfill his mission, but all throughout John’s gospel, Jesus was very aware of the timing of his mission from the Father. Jesus made sure that his mission was fulfilled in the Father’s timing and according to the Father’s plan. Keener states that, “Jesus himself remains in control of the events surrounding his death, consciously fulfilling Scripture” (p. 1146).
• Jesus said he was thirsty, so they gave him some sour wine. Naturally, Jesus would be thirsty, but was it necessary for him to utter these words or this could have a deeper meaning for John. Bruce states that, “as he uttered the words, ‘I am thirsty’, he knew that in doing so he was fulfilling scripture” (p. 372). The sour wine would have been drink for the soldiers during the crucifixion. Bruce states that, “The ‘vinegar’ in the jar was probably sour wine, placed conveniently there for the soldiers to drink from time to time as they guarded the three crosses” (p. 370-1). Michaels states that, “thirst is not so much a literal reality as a metaphor. …“I am thirsty” can be regarded as this Gospel’s equivalent of “My God, my God, why have you forsaken me?” Jesus may well have been literally thirsty, but like the psalmist, he was really thirsty for God. The pronouncement is addressed, therefore, not to the Roman soldiers, but to God, signaling his intense longing to rejoin the Father by “drinking the cup” the Father has given him” (p. 961). Michaels continues, stating that, “The words “I am thirsty,” while addressed to God, are heard and (in characteristically Johannine fashion) misunderstood – that is, taken literally… Jesus’ fate is in his ” (p. 963).
• Jesus declares “it is finished” and gives up his spirit. When Jesus realizes that he has accomplished everything set before him by his Father, he declares his mission as completed and willingly gives up his spirit. This verse makes it clear that first, Jesus made sure he completed the mission given to him by the Father perfectly, and second, that he willingly died on the cross for the sins of the world. Bruce states that, ‘Father, into thy hands I commit my spirit’ “have for centuries formed part of the evening prayer of pious Jews, and may well have done so for Jesus. If, then, he was accustomed to repeat these words before going to sleep, so he repeated them now for the last time” (p. 374). Michaels states that, “He stated almost from the beginning his intention to “do the will of the One who sent me and complete his work”, and reported to the Father that he had “finished the work you have given me that I should do”” (p. 963). Keener states that, “Jesus’ thirst is a visible symbol of his mortality, embracing the death his Father planned for him. Once he has died, his mission is complete” (p. 1145). Keener concludes that, “God finished his creative work, and then the Sabbath began. Jesus declares, “It has been finished!” and John reminds his audience that the Sabbath began at sundown that evening” (p. 1148).

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 the information given by the author and through the dialogue of the characters in this scene.

This passage is about Jesus acknowledging that he has fulfilled the mission given to him by the Father perfectly and willingly sacrificing his life on the cross for the sins of the world.

The Co-text

(See Introduction)

Situation of Text in Larger Presentation:

This passage was proceeded by the author explaining Jesus’ interrogation and sentencing before Pilate. In the first half of chapter nineteen Pilate tries to release Jesus since he cannot find any fault in him. But the crowd objects and demands that Jesus be crucified. Jesus does not defend himself but willingly submits to the will of the Father. Pilate finally releases Jesus to be crucified. As Jesus is being crucified, the Jewish leaders object to the verbiage on the placard affixed to Jesus’ cross. Ironically, the verbiage communicates the truth about Jesus’ identity to the world. While Jesus is being crucified the soldiers at the cross bargain for his clothes – his final earthly possessions. After that, Jesus makes sure that his earthly relationships are secure. This sets the scene for Jesus’ final act of willingly sacrificing his life for the sins of the world.

By understanding what has happened prior to this section, John’s audience is prepared for Jesus to fulfill the mission that his Father had given him.

Openness to Interpretive Possibilities:

Without reading further, we do not see that in three days Jesus will resurrect from the grave and continue to minister to his disciples. This will culminate forty days later when Jesus ascends into heaven and takes his rightful place on his heavenly throne at the right hand of his Father.

Context

(See Introduction)

Socio-Historical Setting:

The importance of the Jewish and Roman authorities in Jerusalem is a topic of discussion in this passage. For both the Jewish and Roman authorities keeping the peace in Jerusalem during this holiday weekend was vital. Keener states that, “Jewish high priests held considerable political authority” (p. 1073). Keener continues, stating that, “there were select members of Jerusalem’s municipal aristocracy in league with the high priests and acting to keep peace between Rome and the people… The local municipal elite would bring charges to the Roman governor, who depended on them for investigation and prosecution… the narratives make the most sense if both Jewish leaders and Romans were involved” (p. 1084-5). Some Jewish high priests were even appointed by the Roman government. There were benefits for both the Jewish leaders and the Roman government for this. By joining together Jewish leaders could gain power and authority while the Roman government would garner control over the Jewish population. Had the rulers in Rome sensed turmoil in Jerusalem, the status quo of both Jewish and local Roman authorities would have been threatened. The local authorities, both Jewish and Roman, had organized a precarious peace that was vital for their continued reign. Some argue against John’s historicity, stating that Jesus’ trials were not according to the law of the day making them a violation of legal procedures. Keener states that, “rabbinic sources themselves indicate that the aristocratic priests did not always play by the rules” (p. 1086). Keener concludes that, “John’s portrait fits his story world as well as the historical data; the Jerusalem elite had been wanting Jesus’ death for some time” (p. 1086-7). The local authorities were trying to prevent what would eventually take place in A.D. 70, the destruction of Jerusalem.

This passage appeals to the cultural concern and convention of distribution of power. Throughout Jesus’ trial, flogging, and crucifixion, it appears that the Romans and Jews are orchestrating what is taking place. It appears they have all the power and are removing a single individual to maintain the peace. It is Jesus, however, that welds all the power. Jesus knew the Father’s plan. It had been foretold in Jewish Scripture. Jesus submitted to the Father’s plan and when he had accomplished everything he was sent for; Jesus willingly gave up his spirit and sacrificed his life for the sins of the world.

The Interface of Contexts:

During the first century of the common era the world would have scoffed at the claims of Christianity. It would have been ludicrous for a king/God to be crucified. The world – Jewish leaders especially - did not understand the spiritual significance of Jesus’ ministry. They were blind to the spiritual and only able to recognize the natural significance of Jesus’ ministry. The Jews and the Romans believed that they were in control of the situation. The truth is that everything Jesus did had been foretold in Jewish Scripture and was the mission given to him by the Father. Jesus fulfilled that mission just as the Father hand determined.

In today’s current culture the world system continues to miss the truth of Jesus Christ. It is only those who seek Jesus’ truth that can see Jesus as the Savior of the world.

Intertext

(See Introduction)

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

Keener states that, “Whether the scriptural allusion is to Ps 22 or Ps 69, both place the righteous sufferer’s thirst in the context of persecution” (p. 1146). Michaels states that, “thirst is not so much a literal reality as a metaphor. …“I am thirsty” can be regarded as this Gospel’s equivalent of “My God, my God, why have you forsaken me?” Jesus may well have been literally thirsty, but like the psalmist, he was really thirsty for God. The pronouncement is addressed, therefore, not to the Roman soldiers, but to God, signaling his intense longing to rejoin the Father by “drinking the cup” the Father has given him” (p. 961).

• Psalms 22:15. “15 My strength is dried up like baked clay; my tongue sticks to the roof of my mouth. You put me into the dust of death.” Psalms 22 is a ‘suffering servant’ psalm that glorifies God even when the subject is being persecuted and is suffering. The entire psalm may have been recited by Jesus on the cross as it would all apply.
• Psalms 69:21. “21 Instead, they gave me gall for my food, and for my thirst they gave me vinegar to drink.” Psalms 69 is a ‘suffering servant’ psalm that glorifies God even when the subject is being persecuted and is suffering. The entire psalm may have been recited by Jesus on the cross as it would all apply. 

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

Hyssop. Literally, the reference to ‘hyssop’ by John does not make much sense. More likely, John used the term to allude back to the smearing of blood on the doorpost at Passover. Jesus’ shed blood was the ultimate and permanent Passover as his sacrifice on the cross forgave the sins of the world.

• Exodus 12:22. “22 Take a cluster of hyssop, dip it in the blood that is in the basin, and brush the lintel and the two doorposts with some of the blood in the basin. None of you may go out the door of his house until morning.” In this passage from Exodus, the LORD gives instructions for Moses and Aaron to give to the Israelites so that the death angel will ‘passover’ their home as all of the first born in the land are killed. 
• Numbers 19:6. “6 The priest is to take cedar wood, hyssop, and crimson yarn, and throw them onto the fire where the cow is burning.” In this passage from Numbers, the LORD gives instructions for Moses and Aaron to give to the priest on how to perform the sacrifice. 
• Psalms 51:7. “7 Purify me with hyssop, and I will be clean; wash me, and I will be whiter than snow.” In this passage, David cries out to God to purify him from his sin.

Thirst. Michaels states that, “thirst is not so much a literal reality as a metaphor. …“I am thirsty” can be regarded as this Gospel’s equivalent of “My God, my God, why have you forsaken me?” Jesus may well have been literally thirsty, but like the psalmist, he was really thirsty for God. The pronouncement is addressed, therefore, not to the Roman soldiers, but to God, signaling his intense longing to rejoin the Father by “drinking the cup” the Father has given him” (p. 961).

• Psalms 42:1-2. “1 As a deer longs for flowing streams, so I long for you, God. 2 I thirst for God, the living God. When can I come and appear before God?” In this psalm the psalter longs for God stating that he ‘thirsts for God.’
• Psalms 63:1. “1 God, you are my God; I eagerly seek you. I thirst for you; my body faints for you in a land that is dry, desolate, and without water.” In this psalm the psalter longs for God stating that he ‘thirsts for God.’

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

• Matthew 27:50. “50 But Jesus cried out again with a loud voice and gave up his spirit.” In this parallel passage from his gospel, Matthew records Jesus as being active in giving up his spirit at death, just as John records in John 19:30.
• Mark 15:23. “23 They tried to give him wine mixed with myrrh, but he did not take it.” This appears to be different than Jesus drinking the wine vinegar. Wine mixed with myrrh was a beverage used to dull pain. By refusing to drink the mixture, Jesus accepted the full punishment given him. He drank the cup the Father gave him.
• Mark 15:34 (Matthew 27:46). “34 And at three Jesus cried out with a loud voice, “Eloi, Eloi, lemá sabachtháni?” which is translated, “My God, my God, why have you abandoned me?”” In this parallel passage from his gospel, Mark records Jesus as crying out to God as he suffers during the crucifixion. John’s version of Jesus crying out may have been his declaration of being thirst, as in being thirsty for God.
• Luke 23:46. “46 And Jesus called out with a loud voice, “Father, into your hands I entrust my spirit.” Saying this, he breathed his last.” In this parallel passage from his gospel, Luke records Jesus as being active in giving up his spirit at death, just as John records in John 19:30.

This passage is the wider story of God and God’s people. In this passage the mission given to Jesus by his Father is completed in its entirety. When Jesus realizes that he has accomplished the mission according to everything written, he willingly sacrifices his life on the cross for the sins of the world. Bruce states that, “Jesus’ cry ‘It is accomplished!’ confirms the Evangelist’s preceding statement in verse 28 that he knew ‘that all things had now been accomplished’. All scripture that was due to be accomplished in his passion had now been accomplished; the entire purpose for which the Father had sent the Son into the world was now assured of fulfilment, and since that purpose included the salvation of the world and the procuring of eternal life for all believers, salvation and eternal life were hence forth freely available” (p. 374). Michaels states that, “Jesus “handed over the Spirit” to the Father, just as in the other Gospels. …Jesus dies willingly, not by his own hand yet clearly on his own initiative and at the moment he chooses” (p.965). This passage is the wider story of God and God’s people.

John 19:30 (CSB)

30 When Jesus had received the sour wine, he said, “It is finished.” Then bowing his head, he gave up his spirit.

Main Verbs

(had) Received

Said

Is

Bowing

Gave

Verb

(had) Received

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

Said

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

Is

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

Bowing

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

Gave

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