Annotations for John

1:1 In the beginning. Echoes especially Gen. 1:1, which spoke of God’s creative activity, here shared with Jesus. Wisdom was the first of God’s creation “from the beginning” (Prov. 8:22–23), but Jesus here transcends wisdom, for in the beginning, He already was. the Word. Philosophers employed logos, or “word,” for divine reason that orders the universe; the Jewish philosopher Philo combines that idea with a more traditional Jewish sense. Jewish people sometimes coalesced the ideas of God’s word, His wisdom, and His law (see, e.g., Sirach 24:1, 23; Baruch 3:28–4:1; cf. Sirach 21:11; 34:8). Jewish people sometimes personified these concepts, especially Wisdom. Educated Jewish critics of Jesus’ movement accused His followers of not knowing the Scriptures; John replies that believers know the full embodiment of God’s revelation: the Word made flesh, Jesus Christ (see note on vv. 14–18).

1:3 All things were made. God spoke the world into being (Gen. 1:3–29; the rabbis counted ten commands here), and this powerful creative word was associated with His word to His people (Ps. 33:4,6,9). Jewish teachers also said that God created through Wisdom linked with God’s word (Wisdom of Solomon 7:22; 9:1–3). Some Jewish people in this period envisioned creation organizing chaos; like some other Jewish thinkers, however, John probably means the creation of the universe from nothing.

1:4–5 In Him was life ... light. Scripture and Jewish tradition recognized that God’s word offered life (Deut. 8:1; 11:9; Baruch 4:1) and also light (Ps. 119:105; Baruch 4:2; cf. Wisdom in Wisdom of Solomon 7:26). (Jewish people used “light” as a symbol at times for holy persons, for Israel, and for God; cf. 2 Sam. 21:17; 22:29; Is. 42:6; 49:6; Mic. 7:8.) The Dead Sea Scrolls also divided the world morally into those who follow God’s light and those who belong to darkness.

1:10–11 the world did not know Him ... His own did not receive Him. Jewish tradition declared that the nations rejected God’s law at Sinai, leaving it for Israel alone. But Jewish people also had a tradition that they themselves had rejected the prophets (amplifying the existing Biblical tradition on that subject).

1:12 In the OT, God made His chosen people His children (Ex. 4:22; Deut. 8:5; 32:5).

1:13 born ... of God. See notes on 3:3,5.

1:14–18 For philosophers, the logos and what was truly divine did not become material. The narrative here echoes the giving of God’s Word, the law, through Moses:

This is one of John’s several references to God’s servants in the OT experiencing a foretaste of Christ’s glory (8:56; 12:41). Thus in Jesus, the fullness of God’s glory, God’s loving character—in today’s terms, His “heart”—is finally revealed. The rest of John’s Gospel suggests that this revelation of God’s glory climaxes in the cross (12:23–24). God demonstrated His love in the incarnation and ultimately the scandalous death of His Son.

1:21 Are you Elijah?... the Prophet? The Jewish people expected a return of the prophet Elijah (Mal. 4:5–6) and the prophet who would be like Moses (Deut. 18:15–18) to precede the coming of the Messiah.

1:23 voice of one crying in the wilderness. The Qumran community also used this verse to justify its location in the wilderness; John’s use of it authentically fits his time and location. Make straight the way. Most importantly, John’s use of the text points to the new era of divine restoration. Roads would be improved before a king traveled; using this imagery, Isaiah prophesied a new exodus: a new era of salvation and restoration for God’s people (Is. 11:16; 19:23; 43:16–21; 51:10–11; cf. Is. 49:8–12; 57:14). (The “wilderness” sometimes recalls the time of the exodus elsewhere in this Gospel: John 3:14; 6:31, 49.)

1:24 the Pharisees. See note on 7:32.

1:25 Why then do you baptize ... ? Jewish washings took various forms, but a one-time immersion for conversion characterized Gentiles turning to Judaism. To baptize Jewish people in a radical turning could be viewed as treating them almost like Gentiles. John’s interlocutors wonder why he is requiring this radical commitment unless he sees himself as one of the major promised figures.

1:27 sandal strap I am not worthy to loose. Handling sandals was the sort of task that only a servant would normally perform; the prophets were servants of God (2 Kin. 9:7; Jer. 7:25; 26:5; 29:19; 35:15; 44:4), but John considers himself unworthy even for this role. Clearly he envisions himself as preparing the way for someone divine who was to come.

1:28 beyond the Jordan. John was baptizing especially beyond the Jordan, i.e., in Perea. Josephus reports that John was later imprisoned in this same region.

1:29 Lamb of God. Scholars suggest various possible backgrounds for the title here: sacrificial lambs, Passover lambs, and being like a lamb in Is. 53:7. By this period, Passover was sometimes viewed as sacrificial, so Jesus could be the Passover lamb (cf. John 6:4, 51–56; 19:36) and also a sacrifice.

1:32 dove. Doves had various symbolic functions in ancient sources; perhaps the most widespread and relevant for Jewish hearers, if any, would be the dove’s role as harbinger of a new world in Gen. 8:8–12.

1:33 Spirit descending, and remain ... baptizes with the Holy Spirit. Biblically, only God could pour out His own Spirit, as He promised to do at the time of the coming restoration (Is. 32:15; 44:3; Ezek. 39:29; Joel 2:28); as the Spirit-baptizer, Jesus is divine. In the OT, the Spirit often came “on” people without remaining on them (e.g., Num. 11:25; 24:2; 1 Sam. 11:6).

1:35–37 Ancient schools of teachers were sometimes competitive; only rarely were teachers so impressed with another teacher as to refer their students to them. John refers his own disciples to Jesus.

1:36 Lamb of God. See note on v. 29.

1:38 Rabbi ... where are You staying? The disciples’ inquiry about where Jesus stays is a polite, indirect way of saying that they would like to visit with him. Jesus invites them over in the same indirect way (v. 39).

1:39 tenth hour. It might be too late to walk home if they lived far away.

1:41 We have found the Messiah. See Messiah. the Christ. John translates “Messiah” into Greek; probably most hearers in the Mediterranean Diaspora, including some Jewish ones, did not know the Hebrew title. Because of fraternal loyalty, people usually took seriously reports from their brothers. For a people who actively looked for the appearance of the Messiah, this was a joyful and serious message.

1:42 Simon the son of Jonah. People were often identified by their name and their father’s name. Cephas. Means “rock” in Aramaic, as “Peter” does in Greek. (Cephas is pronounced kay-fas; the “s” ending, however, was added for Greek pronunciation—since Greeks often ended male names with “s”—and was not part of the original Aramaic term.) Many people had nicknames, which usually communicated something about the person. God sometimes gave prophets special knowledge, but see also note on 2:25.

1:43 Follow Me. Honorable teachers usually expected prospective disciples to ask if they could follow the teacher; only the most radical directly summoned people to “follow me,” i.e., “become my disciple.” This reality shows that Jesus carefully selected the disciples He wanted to become part of the Twelve, and also reflects the radical nature of what being His disciple means, and thus of our own personal commitment to follow Him. We cannot know whether Philip already knew of Jesus, although the connection of Andrew and Peter with Bethsaida (1:44) leaves open this possibility.

1:44 Bethsaida. Because Capernaum and Bethsaida were both fishing villages, it is not impossible that the family maintained property in both places or had moved from one to the other (Mark 1:21, 29; 2:1). Some suggest that probably soon after Jesus’ ministry, around the year 30, Bethsaida more often began to be called Julia; although Josephus later uses both names, the Gospels use only the earlier, local name, indicating that the Gospels report very early and surely authentic memories about Jesus.

1:45 of whom Moses .... wrote. Philip would have in mind texts such as Deut. 18:15–18; Is. 9:6–7; 11:1–5; and the like.

1:46 Can anything good come out of Nazareth? Village rivalry was common; it could involve the honor accruing to superior buildings, people, or other matters. If such rivalry is in view, this statement reveals Nathanael’s personal perception rather than a commentary on the quality of individuals who lived in or came from the village of Nazareth. Great people also were expected to come from famous places, such as Jerusalem, not from small villages, so that could also be a factor in this statement. Some recent estimates for the population of Nazareth proper are below 500 residents. We as John’s readers know what Nathanael could not: the most important place that Jesus is from is heaven (v. 10; 3:13, 31). Come and see. Teachers sometimes invited hearers to “come and see,” even when explaining Scripture; Philip invites Nathanael to experience Jesus for himself (cf. v. 39; 4:29).

1:47 an Israelite ... no deceit. Jacob was known for using deception (Gen. 27:35), but his descendant here is genuine (cf. Ps. 32:2).

1:48 under the fig tree. Because of the sunny and warm climate, people frequently studied Scripture, discussed, and rested in the shade of trees; this was a relaxing location (cf., e.g., Mic. 4:4; Zech. 3:10; 1 Maccabees 14:12). Whatever Nathanael was doing there, presumably acting as a genuine Israelite (v. 47), Nathanael did not expect the rabbi to have known who he was apart from divine revelation (v. 49). His experience allows him to understand Philip’s testimony concerning Jesus’ Biblical identity (v. 45).

1:51 you shall see ... the Son of Man. Jacob (cf. v. 47 and note) witnessed angels “ascending and descending on” a ladder connecting heaven and earth at Bethel, the “house of God” (Gen. 28:12,17,19); Jesus is Jacob’s ladder, the connection between heaven and earth (cf. John 14:6).

2:1 third day. Jewish weddings did not begin on the third day of the week; this simply means the third day after the last event mentioned (as often, e.g., Gen. 22:4; 31:22; some see it also as foreshadowing John 2:19–20). Cana. The village was, depending on the precise site, over 3 miles (5 kilometers) or (likelier) over 8 miles (13 kilometers) from Nazareth; it was a long walk but close enough to know some people.

2:2 Hosts normally invited as many people as possible to weddings and other events.

2:3 no wine. Wedding feasts sometimes lasted seven days. Inviting as many people as possible would bring honor to the family, but because of this culture’s emphasis on hospitality, running out of wine would bring grave shame. Women, who were involved in food preparation, might be the first to know about any lack in the essential aspects of the banquet. Jesus’ mother’s words may be a polite, indirect request.

2:4 Woman. To address a woman as such indicated no disrespect; it was similar to the English “Ma’am.” Nevertheless, it was not a normal address for one’s mother. what does your concern have to do with Me? Lit. “What (is there between) me and you?”—a phrase that emphasizes distance and often hostility between the speaker and the one addressed (see the Septuagint, the pre-Christian Greek translation of the OT, of Judg. 11:12; 1 Kin. 17:18; 2 Kin. 3:13; 2 Chr. 35:21). Jesus may be protesting His mother’s implied insistence, since she does not know what the beginning of His ministry will cost Him. hour. Jesus probably refers here to His impending death (7:30; 8:20; 12:23,27); other ancient sources sometimes also spoke of one’s appointed “hour” or “time” to die (cf., e.g., 1 Sam. 26:10; Matt. 26:18; Suetonius, Nero 49.2).

2:5 Whatever He says to you, do it. The mother’s command might echo Pharaoh’s words concerning Joseph’s authority for provision in Gen. 41:55. Her faith resembles that of Biblical predecessors who would not give up (e.g., 1 Kin. 18:36–37; 2 Kin. 2:2,4,6; 4:28).

2:6 six waterpots of stone. Jewish people preferred stone jars because they did not easily contract ritual impurity. Together these pots held sufficient water for a pool for ritual immersion, though such pools were not supposed to use water from pots. Water could also be stored in them for later pouring over hands for washing. (For the custom of hand washing, see notes on Mark 7:3,4. For the issue of ritual purity in this Gospel, see also John 3:26; 11:55; cf. also the water motif in 1:33; 3:5; 4:10–14; 5:7; 7:37–39; 9:7; 13:5; 19:34.)

2:7 Ignoring the purpose for which the pots were consecrated, Jesus values more highly His friend’s honor (see note on v. 3).

2:8 the master of the feast. An honorary office involving overseeing entertainment and distribution of wine.

2:10 kept the good wine until now. Wedding feasts could last seven days; guests’ tastes became dulled through much drinking (though guests could come and go). It was difficult to prevent wine from fermenting, but people often watered wine down two parts water to every part wine. (It was served undiluted only when people deliberately wanted to get drunk, behavior that most Jewish people considered unacceptable.)

2:11 beginning of signs. For seeing God’s glory in signs, see, e.g., Ex. 16:7. Contrast here Moses’ first public sign, turning water to blood (Ex. 7:20–21).

2:13 Passover ... went up to Jerusalem. Most Galileans went up to Jerusalem for major festivals such as Passover; Josephus reports that entire villages traveled.

2:14 oxen and sheep and doves. All these animals were needed for some sacrifices (e.g., Lev. 1:5, 10; 4:3; 5:7; 22:19). money changers. Because each local region had its own currencies, money changers performed a service by changing local money into standardized currency so people could buy what they needed.

2:17 Zeal for your house has eaten Me up. Ps. 69:9 belongs to a psalm of the righteous sufferer (cf. Ps. 69:4 in John 15:25; possibly Ps. 69:21 in John 19:29). Early Christians believed that these psalms applied to Jesus as the righteous sufferer par excellence.

2:19 Destroy this temple. Already in Jesus’ day some Jews expected God to replace the current temple with a purer one. By the time John wrote this gospel, after the temple was destroyed in AD 70, Jewish people prayed regularly for its restoration.

2:20 forty-six years. Many scholars note that this figure suggests a date of about AD 27.

2:22 when He had risen from the dead. Many people in antiquity believed that many prophecies were understood only in retrospect.

2:25 He knew. Although Jewish people recognized that prophets sometimes knew some thoughts, they spoke of God as the one who knew all people’s hearts. This is just one of the subtle ways that John appealed to his audience to believe in Jesus as divine.

3:1 Nicodemus. Ancient Jewish sources report a wealthy Naqdimon (Nicodemus) from this period (e.g., Sipre Deut. 305.2.1).

3:3 born again. As “heaven” was a surrogate title for God, occasionally Jewish sources used “above” in the same way. “Born from above” (the likeliest literal sense here) can mean “born from God.” Plays on words were common in antiquity and are also present in many places in John’s Gospel (cf. v. 8).

3:4 How can ... ? Wise sages in both Greece and the Middle East sometimes spoke in riddles hard for others to understand. Throughout John’s Gospel, outsiders misunderstand Jesus’ riddles and fail to perceive His plays on words. Ancient writers sometimes highlighted the wisdom of a protagonist by providing foils who misunderstand.

3:5 born of water and the Spirit. Some Jewish teachers allowed that Gentiles could be “reborn” into Judaism through conversion, which included immersion in water. Some understand the Greek construction here as a hendiadys, which is a two-idea expression designed to more thoroughly describe one idea, hence “born of water, i.e., the Spirit” (cf. 7:39). In the time of restoration, God would use water to purify His people from the impurity of idolatry (Ezek. 36:25), give them a new spirit (Ezek. 36:26) and put His Spirit in them (Ezek. 36:27).

3:6 born of ... Spirit is spirit. God would put a new spirit in His people (Ezek. 36:26) when He put His Spirit in them; then they would obey His laws (Ezek. 36:27). Ancients accepted the principle that living things produced things that reflected characteristics consistent with their progenitors (e.g., Gen. 1:11).

3:8 wind ... sound. John is fond of wordplays (v. 3). Both in Hebrew and in Greek, the “sound” of the “wind” can also mean the “voice” of the “Spirit.” In the chapter immediately following Ezek. 36 (see notes on John 3:5,6), God’s Spirit comes like a wind to revive and restore His people (Ezek. 37:1–14).

3:12 Nicodemus should be able to recognize Jesus’ point, which draws on a familiar principle. Some Jewish people already recognized that humans, with limited knowledge even of earthly things, could not understand the heavens (noted in the widely circulated Wisdom of Solomon 9:16)—at least not without the Spirit sent from above (Wisdom of Solomon 9:17). In John, “earthly” analogies for “heavenly things” here might refer to “above” (see note on v. 3), “water” (v. 5) and “wind” (v. 8).

3:13 ascended to heaven but He who came from heaven. Although some Jewish tradition spoke of Moses ascending to heaven or even mystics reaching God’s throne, the description of Jesus here resembles Jewish texts about divine Wisdom that came down from heaven.

3:14 Moses lifted up the snake so whoever looked on it would live (Num. 21:6–9); cf. John 6:40.

3:16 God so loved the world. Lit., “in this way God loved the world.” Jewish teachers emphasized God’s extraordinary love for Israel; self-sacrificing love for the world, however, exceeds that love. God’s loving character here fits the OT (e.g., Ex. 34:6–7; Hos. 11:8).

3:17–18 not ... to condemn ... be saved ... He who believes in Him is not condemned. Jewish people anticipated salvation, eternal life, and condemnation in the day of judgment at the end of the age; in Jesus, the future promises have begun to be fulfilled. (This new life begins with the spiritual birth noted in vv. 3,5.)

3:19–21 light ... darkness ... light. This passage’s language would have been understandable to John’s readers; the Dead Sea Scrolls contrast the people of light (Israel’s chosen remnant) with the people of darkness (everyone else).

3:22 baptized. Jewish teachers viewed Jewish groups that had special baptisms for other Jews as movements distinct from the mainstream.

3:23 Aenon. The location is debated, but scholars’ best guess so far places it in the vicinity of Samaria (cf. 4:4).

3:24 John had not yet been thrown into prison. Josephus notes that Herod Antipas imprisoned John in his fortress Machaerus in Perea, which was on the other side of the Jordan (cf. John’s ministry there in v. 26; 1:28; 10:40; see note on Mark 6:17). The verse here might echo Jer. 37:4.

3:25 about purification. Jewish groups differed on opinions about ceremonial washing. For ritual purity, see note on 2:6.

3:26 all are coming to Him. Ancient teachers often competed for disciples; on occasion teachers could be friends, yet their students still wished to be rivals.

3:29 When ancient Jewish sources pictured joy, they often pictured weddings. The friend of the bridegroom. This friend would offer a congratulatory speech and in various other ways support the groom. He would be best honored for honoring the groom, not for seeking his own honor.

3:31 He who comes from above. On wisdom from above, see note on v. 13.

3:33 certified. “Sealed”; among the various uses of wax seals in antiquity, one was when witnesses would attest to the truth or content of something. They would seal a document shut with a wad of hot wax, into which they would impress their distinctive signet (often on a ring); the mark would remain when the wax dried, and remained intact until the document or container was opened (see the article “Sealing Documents and Revelation 5”).

3:35 given all things into His hands. Jewish teachers reserved such language for divine Wisdom.

3:36 has everlasting life. The promised future has begun in Jesus; see note on vv. 17–18.

4:4 needed to go through Samaria. Jews traveling between Judea and Galilee could circumvent Samaria, but most commonly they took the shortest route through Samaria (Josephus, Antiquities 20.118; Wars 2.232). This route yielded a three-day journey (Josephus, Life, 269). Nevertheless, the words “had to” may reflect the Father’s will (especially if Jesus was near John the Baptist in 3:22–23; that region may have been closer to the route that avoided Samaria altogether).

4:5 Sychar. Might be Shechem (near Jacob’s well), but is more often identified with today’s village of Askar. Askar was nearly a mile (about 1.5 kilometers) from the well.

4:6 Jacob’s well. This well remains today; Mount Gerizim (v. 20) is visible from this site. sixth hour. Considered the beginning of the hottest hour; during this hour, people would seek shade, sometimes eat a light meal and often take a siesta. That the woman comes, alone, at this hour suggests that she was not welcome with the other women, since women usually came to draw water together. The passage about the well in the wilderness in Num. 21:16–18 almost immediately follows the passage about Moses lifting the snake there (see note on John 3:14).

4:7–26 Conservative ancient practice looked down on men speaking at any length with women who were not relatives; this was all the more the case in rural areas such as this one (see note on v. 27).

4:7 Give me a drink. Hospitality demanded giving drink to a visitor; more relevant here (see note on v. 16), Isaac’s representative asked Rebekah for a drink (Gen. 24:17). Most relevant here was the status of Samaritan vessels (see note on v. 9).

4:8 gone ... to buy food. Teachers sometimes had disciples get food for the group; but the strictest Jews considered some Samaritan foods unclean.

4:9 How is it ... being a Jew ... Samaritan? Although Jews did not literally reject all dealings with Samaritans, association was limited. According to Jewish tradition, a Samaritan woman was continually unclean; it was therefore impure to drink from her vessel.

4:10 living water. An idiom for flowing water (Jer. 17:13), which was superior to normal well water. But “living water” can also be a wordplay (see note on John 3:3) for the water of life.

4:11 deep. The well’s ancient depth is uncertain, but it may be similar to its modern depth of 100 feet (30 meters).

4:12 our father Jacob. Jews denied Samaritans’ descent from Jacob, whereas Samaritans affirmed it. Judeans denied it because Assyrians had mixed other peoples with the descendants of the northern kingdom, and they had originally mixed conflicting beliefs (2 Kin. 17:24–34,41). By this period, though, Samaritans were monotheists.

4:14 will never thirst. A widely circulated work of Jewish wisdom claimed that whoever tasted of Wisdom would thirst for more of her (Sirach 24:21); Jesus claims to offer even better water (see eternal life).

4:15 nor come here. The well could be nearly a mile (about 1.5 kilometers) from her village; she might carry the vessel back on her head.

4:16 call your husband. Like Jesus in v. 6, Moses sat down by a well before he met Zipporah (Ex. 2:15; Jewish tradition claims that he sat there at noon). Isaac’s representative, Jacob, and Moses all met future wives at wells, and Jewish sources reveal that people still sometimes hoped to find mates at wells. That the woman is alone is conspicuous (see note on John 4:6); male strangers did not normally engage in extensive conversation with women unless they had ulterior motives (see note on v. 27). Possibly she lacked a head covering, which would signal her singleness (see the article “Head Coverings in Antiquity”). The woman, then, might interpret Jesus’ words as probing whether she was available, possibly infusing her denial of being married (v. 17) with another level of meaning.

4:18 had five husbands ... not your husband. Nearly all ancient hearers would look negatively on her situation. Given their cultural beliefs, most would assume that she had done something wrong to be deprived of so many husbands; this was true if she was widowed (see note on Luke 20:29–31) and even more significant if she was divorced. That she was living with a man who was not her husband would be even more directly problematic for both Jews and Samaritans. Yet it is to her that Jesus reveals His identity (v. 26).

4:19 prophet. Later tradition suggests that Samaritans did not believe in prophets after Moses until the final restorer like Moses (Deut. 18:15–18) would come. Thus she sees him either as the final prophet or (more likely at this point) recognizes that her Samaritan tradition is wrong—which leads to her dilemma stated in v. 20.

4:20 worshiped. She uses the past tense for Samaritan worship on Mount Gerizim, probably to highlight the fact that, over a century and a half earlier, a Jewish king had destroyed the Samaritans’ temple. in Jerusalem. Many Jewish synagogues were apparently oriented toward Jerusalem, the rightful place of worship. Yet Samaritans were not welcome in Jerusalem’s temple. So if Jesus is a prophet and the Jews are right about religion (vv. 19,22), she has a religious dilemma. She is excluded from the true worship of God.

4:21 neither on this mountain, nor in Jerusalem. Without denying that the Jewish way was more accurate (v. 22), Jesus transcends the historic ethnic barrier that excluded Samaritans from worship (see note on v. 20).

4:24 worship in spirit and truth. The true place of worship is neither in Jerusalem nor on Mount Gerizim, but in spirit and truth (if this is a hendiadys, perhaps “the Spirit of truth”). Jewish people associated the Spirit especially with prophetic inspiration; the OT offers some preliminary models for prophetic or Spirit-inspired worship (e.g., 1 Sam. 10:5; 1 Chr. 25:1–3).

4:25 Messiah. Samaritans expected not a Messiah in the Jewish sense, but a prophet like Moses (Deut. 18:15–18) who would restore them; Jesus fulfills this hope (John 4:26).

4:27 marveled ... talked with a woman. Most ancient Mediterranean culture disapproved of men speaking with women in private; Jewish sages warned against it repeatedly. Nevertheless, good disciples were supposed to trust their teacher and not question his motives.

4:29 Come, see. Most of ancient Mediterranean culture minimized the value of women’s testimony (Josephus, e.g., rejected it as unstable); the woman’s reputation (cf. note on v. 18) would make her testimony even more problematic. Her witness, however, is parallel to Philip’s (1:46). Like ones impressed with women’s testimony in Gen. 24:28–32; 29:11–13, Samaritans come out to meet Jesus (v. 30).

4:34 My food. For God’s message or mission as spiritual food, see, e.g., Ps. 19:10; 119:103; Jer. 15:16; Ezek. 3:3.

4:35 still four months and then comes the harvest. Barley harvest fell in March, with wheat in the latter half of April and all of May. Because harvest followed sowing by four or five months, the proverb cited here might encourage sowers that their labor would have its reward.

4:38 reap ... not labored. Sometimes one would reap what another sowed (cf. Eccl. 2:18); one should be glad to reap so freely (cf. Deut. 6:11).

4:40 stayed there two days. Ancient Mediterranean culture highly emphasized the virtue of hospitality, but often this was applied only to members of one’s ethnic group, and virtually never extended voluntarily and freely between Jews and Samaritans. For Jesus and His disciples to remain there two more days meant eating Samaritan food, dwelling in Samaritan dwellings and continuing to teach Samaritans, all of which would be offensive to most Jews (cf. 8:48).

4:42 Savior of the world. Scripture presented God as Israel’s true Savior but sometimes spoke also of human saviors or deliverers that God raised up. That the Samaritans regard Jesus as Savior not merely of Israel but of the world is significant. The emperor claimed to be savior and benefactor of the world, but his mission differed starkly from that of Jesus.

4:44 no honor in his own country. Scripture noted prophets being rejected, even in their hometowns (Jer. 1:1; 11:21); Jewish traditions about the prophets amplified this pattern even further. Some scholars think that the “country” here is Judea (cf. John 1:11).

4:45 They had also gone. Entire Galilean villages often journeyed to Jerusalem together for festivals.

4:46 nobleman ... Capernaum. Given the likeliest site for Cana, Capernaum was almost a day’s walk away. The royal official works for Herod Antipas; he may be a Hellenized Galilean aristocrat or possibly even a Gentile (though John would probably mention the latter if he knew it to be the case).

4:48 signs and wonders. Disbelief despite signs was blameworthy (Num. 14:11), but Jesus invites faith even beyond signs.

4:50 believed the word. Most miracle accounts in antiquity required the miracle worker to be present.

4:52 Yesterday. Because Cana was nearly a day’s walk from Capernaum, and travelers normally left in the morning, the official had undoubtedly lodged somewhere for the night before journeying back to Capernaum.

5:1 a feast of the Jews. Although the festival explains why Jesus is in Jerusalem, John does not specify which festival is in view here; the crucial point is the Sabbath (vv. 9–10).

5:2 pool ... called Bethesda. People often gathered and conversed near public baths and pools. This particular pool is mentioned in the Dead Sea Scrolls, and archaeologists have discovered a Jerusalem pool with five porches (one on each side and one through the middle, creating twin pools). The pools were about 20 feet (6 meters) deep and together were as large as a football field.

5:3 lay ... sick people. Gentile healing shrines dedicated to Asclepius often included pools; archaeology suggests that this site was used for such purposes in later centuries.

5:10 it is not lawful for you to carry your bed. Working on the Sabbath (v. 9) was in principle a capital offense (Num. 15:32–36). Jewish tradition specified carrying a load as a form of work, and the man’s critics here view him as violating that interpretation of the law.

5:14 Sin no more lest a worse thing come upon you. Though often suffering had nothing to do with personal sin, both Scripture and Jewish tradition sometimes linked them.

5:17 My Father has been working. Jewish tradition recognized that God worked even on the Sabbath, sustaining creation.

5:18 sought all the more to kill Him. Jewish teachers believed that rejecting obedience to any law meant rejection of the entire law. His Father. Jewish people addressed God as Father in prayer, but Jesus’ implicit claim that He should do whatever His Father did was different. making Himself equal with God. Even Gentiles normally despised the arrogance of mortals who claimed to be gods; for Jews, it was blasphemy (cf., e.g., Gen. 3:5; Is. 14:14). Though Jesus challenges their misunderstanding (John 5:19–20), later rabbis believed that Christians worshiped two gods.

5:19 can do nothing ... but what He sees His Father do. It was natural for sons to imitate and obey their fathers. Yet not even a prophet with visions could be said to see and imitate God continually. On what Jesus and the Father do, see note on 7:23.

5:21–22 Father raises the dead ... Father judges no one. Only God could raise the dead, and only God would be humanity’s ultimate judge. A daily prayer praised God who raises the dead.

5:23 honor the Son ... honor the Father. The way one received an ambassador, a commissioned agent, or a son reflected one’s attitude toward the sender or father.

5:26 the Father has life in Himself. Greek-speaking Jews spoke of God as without beginning or source. Thus Jesus’ hearers might hear Him as stating that the Father has given Him the right to claim that He too is eternal and divine.

5:27 Dan. 7:13–14 declared that the Son of Man would rule forever.

5:29 resurrection of life ... condemnation. Dan. 12:2 announced that God would raise both the righteous and the wicked; cf. Is. 26:19. Sadducees rejected belief in the resurrection; most other Judean and Galilean Jews believed in the resurrection of the righteous for eternal life, but not all believed that the wicked would be raised for eternal punishment.

5:30 I can of Myself do nothing. In Jewish (and more generally, ancient Mediterranean) thought, an agent was to faithfully represent the sender, and to the extent that the agent did so he was fully backed by the sender’s authority.

5:31–32 I bear witness ... another who bears witness. Scripture required a minimum of two or three witnesses (Deut. 17:6; 19:15).

5:35 lamp. Jewish teachers would sometimes speak of important Biblical characters or rabbis as lamps. Most lamps were small enough to hold in the hand; they differ from the much brighter “light of the world” (8:12; cf. 1:4–5).

5:37–38 You have neither heard ... nor seen ... word abiding in you. In a sense Israel “saw” God and heard His voice at Sinai (Ex. 24:10–11; Sirach 17:13); ideally God’s law, His word, was in their hearts (Deut. 30:14). By rejecting God’s agent who accurately represented Him, however, these critics showed that they did not know God.

5:39–40 in them you think that you have eternal life ... not willing to come to Me that you may have life. Jewish teachers emphasized that their people would have life by obeying Scripture (cf., e.g., Deut. 4:40); Pharisees and many others studied Scripture diligently. By rejecting the one to whom the Scriptures testified, however, they showed that they missed the heart of Scripture.

5:45 one who accuses you--Moses. Jewish tradition viewed Moses as an intercessor for Israel. Jesus is the prophet of whom Moses wrote (Deut. 18:15–18) but also the one whose glory he witnessed (Ex. 33:19–34:7; see note on John 1:14–18). Jesus will soon offer a sign that both recalls and transcends Moses (6:11–13,32).

6:1 Sea of Tiberias. For the city of Tiberias (for which the lake is here named), see note on v. 23.

6:2 Many people in antiquity flocked to healing shrines, to hot springs for health (where available), and to prophetic figures who promised deliverance.

6:4 Passover. Commemorated the deliverance through Moses. The feeding of 5,000 in the wilderness will show that the God of Moses remains active (cf. vv. 31–32).

6:7 Two hundred denarii ... that every one of them may have a little. This might be a reasonable estimate in view of the crowd’s size (v. 10); but it is unlikely that surrounding villages had enough bread even had there been money to pay for it. Many villages had only a few hundred residents; a town might have a few thousand, but they would not be expecting so many buyers. Even if barley had already been harvested (see note on 4:35), bread still had to be prepared.

6:9 barley loaves. Recalls the loaves Elisha multiplied in 2 Kin. 4:42–44, even though there it was just 20 loaves for 200 people. Ironically, Andrew does not realize that his protest echoes that of Elisha’s servant in that passage, where he asked, “How can I set this before a hundred men?” (2 Kin. 4:43). Cf. Moses’ astonishment in Num. 11:21–22. Barley harvest fell in March, so barley was probably plentiful at this time.

6:10 much grass. Fits Passover season (v. 4). five thousand men. Often ancient figures included only “men” (as with the Greek term here), so the total number present exceeds 5,000—far more than the average Galilean town. Even the theater at Sepphoris, one of Galilee’s two major cities, seated only 3,000 (though it is thought that theaters sometimes seated only 10 percent of a city’s residents).

6:11 given thanks. If somewhat later tradition is an indication, a typical blessing before meals was something like, “Blessed are you, Lord our God, king of the universe, who brings forth bread from the earth.” as much as they wanted. God had multiplied food for prophets (1 Kin. 17:16; 2 Kin. 4:42–44) and provided manna for 40 years in the wilderness.

6:13 twelve baskets. They filled as many baskets as the 12 could carry—all leftovers from an original five loaves! left over. Gracious hosts served more than enough. This demonstrates the generous hospitality of God in the face of need. Sometimes food was left over after a miraculous feeding (2 Kin. 4:44).

6:14 the Prophet. The promised prophet like Moses (Deut. 18:15–18) who, not coincidentally, also was associated with miraculously feeding crowds.

6:15 make Him king. Various Jewish writers viewed Moses as a king. At Passover season (v. 4), when Jewish people commemorated deliverance from oppression, the crowd’s reaction is not surprising. During the first century some prophetic figures who promised deliverance drew thousands of Jewish or Samaritan followers; most of these movements ended disastrously, with Romans slaughtering many of the followers.

6:18 Wind rushing down from the mountains can create unexpected squalls on this lake.

6:19 rowed. Fishing boats normally had oars. about three or four miles. About 5 or 6 kilometers, nearly half the east-west distance across the widest part of the lake (though perhaps a quarter of the north-south distance); probably it was more than half the distance from the place of the feeding to Capernaum.

6:20 It is I. Lit. “I am.” Although this can mean “It is I,” the activity in the context supports an allusion to Jesus’ deity (cf. Ex. 3:14), especially given John’s usage elsewhere (John 8:58). In the OT God used prophets to part waters, but only God walked on them (Job 9:8; cf. Ps. 77:19; see notes on Mark. 6:48,50).

6:23 Tiberias. Tiberias was one of the two sizeable cities in Galilee. Herod Antipas had named it after the emperor and had it constructed over a cemetery. Because Jewish people deemed grave areas impure, religiously strict Jews stayed away (as Antipas undoubtedly wished) and the city was heavily Hellenized. Nevertheless, Josephus shows that Jewish residents strictly observed the Sabbath. Given the Gospels’ reports of Jesus’ travels in Galilee it appears that he, like most Galileans, spent little or no time in Tiberias. He apparently spent little time or (so far as we can be certain) no time in the other major Galilean city, Sepphoris, though it was not far from Nazareth.

6:24 came to Capernaum. Capernaum was fewer than 10 miles (16 kilometers) from Tiberias. Nevertheless, those wishing to voyage in the boats would presumably need to pay for their fare even if the boats had deposited their cargo and might need to stop near Capernaum for other merchandise.

6:26 Israel ate the manna in the wilderness without always obeying God. Emperors kept Rome pacified with free food and entertainment; Jesus had a different mission.

6:30 What sign will you perform ... ? People were expecting a new prophet like Moses; several prophetic figures arose in this period (slightly after Jesus) promising (though failing to produce) signs like Moses or Joshua. Disbelief despite signs was blameworthy (Num. 14:11), but Jesus invites faith even beyond signs.

6:31 The crowd (presumably through its leading spokespersons) quotes Ex. 16:4, Neh. 9:15 or Ps. 78:24 or a blending of these passages. Jewish debate and exposition often paraphrased and elaborated on the cited text, and this is what happens in the following discourse.

6:32 Moses did not ... but My Father. Rabbis often corrected misinterpretations by returning to the wording of the text in question. The Biblical texts attribute the manna directly to God, not to Moses.

6:34 give us this bread. Like many of Jesus’ other interlocutors in this Gospel, the crowd misunderstands Jesus’ point. In ancient sources, such misunderstandings allowed the main speaker to clarify the point.

6:35 never hunger ... never thirst. A range of ancient Jewish sources compared both manna and water to God’s provision of spiritual nourishment, depicted as wisdom, word, or the law. Wisdom invited her hearers to come and eat of her (Sirach 24:19) and promised that those who ate and drank of her would yearn for still more (Sirach 24:21). As the Word (John 1:1–18), Jesus portrays Himself as like divine Wisdom—what Jewish literature presented as closest to God without being the Father. Jesus, however, promises that those who consume him will be satisfied.

6:37 all that the Father gives Me. Jewish people believed that God was sovereign; a regular Jewish prayer acknowledged that God grants repentance. Most accepted both the idea that God controlled the essentials of the future and that God had provided humans choice and responsibility. See note on v. 44.

6:39 raise it up at the last day. Many Palestinian Jews believed in a resurrection at the end of the age (explicit in Dan. 12:2 and many other Jewish sources).

6:40 This verse repeats and elaborates much of the thought of v. 39; repetition in different words was a common ancient way of emphasizing a point.

6:41 Jews then complained. In the wilderness Israel grumbled about their hunger, so God provided manna (Ex. 16:2–4); they continued to grumble afterward (Ex. 17:3; Num. 14:2; 16:41), leading to judgment (Num. 14:29; Ps. 106:24–27). Here they grumble about God’s provision of spiritual manna.

6:44 unless the Father ... draws him. See note on v. 37. In the OT, God is said to have “drawn” His people to Himself (Jer. 31:3). The language expresses God’s love and that human desire for Him comes from God.

6:45 Jesus cites Is. 54:13; it was common to cite a passage from the Prophets when explaining a passage from the Pentateuch.

6:46 No one has seen the Father. Moses recognized that no mere human could see all of God’s glory (Ex. 33:20). See note on John 1:14–18,

6:52 How can this man give us His flesh to eat? Mediterranean peoples found cannibalism revolting (but see note on v. 53).

6:53 eat the flesh ... drink His blood. Figuratively, Jesus could be identified with the Passover lamb (cf. v. 4; Ex. 12:8; see note on John 1:29). Because the law forbade drinking blood, including that of the Passover lamb (Lev. 17:10), a stronger analogy is with divine Wisdom (see note on John 6:35).

6:54 raise him up at the last day. See note on v. 39. Throughout this context Jesus speaks in riddles, as sages often did (e.g., Prov. 1:6; 30:4). He also repeats some points at length; ancients often repeated and elaborated points where they wished to place heavy emphasis.

6:59 synagogue ... in Capernaum. Capernaum was a fishing town; some estimate its population at about 1,500. Archaeologists have found some of this synagogue beneath a later one constructed on the same site. Jewish people gathered in synagogues on the Sabbath to pray and study Scripture; the building could be used for other community purposes during the week.

6:61 complained. See note on v. 41. Does this offend you? Some radical teachers used heavy demands or difficult sayings to weed out less committed disciples.

6:62 see the Son of Man ascend. See notes on 20:17; Acts 1:9; see also the article “Ascensions.”

6:63 Spirit who gives life. The Spirit gives resurrection life in Ezek. 37:14; cf. note on John 20:22. For the Spirit teaching truth about God, cf. Neh. 9:20; the Spirit was associated most commonly with prophetic inspiration, including of Scripture. the flesh profits nothing. Jesus explains that He is not endorsing literal cannibalism (v. 52), but speaking of imbibing the Spirit.

6:66 went back. Disciples’ loyalty brought honor to teachers (but cf. note on v. 61).

6:70 one of you is a devil. Very rarely some Jewish sources spoke of “satans” (plural; 1 Enoch 40:7; 65:6); Jesus here speaks figuratively, however (cf. John 8:44).

6:71 Iscariot. May simply mean “man from Kerioth” (cf. Josh. 15:25).

7:1 Galilee ... Judea. Galilee and Judea had distinct administrations. Herod Antipas governed Galilee; the Judean ruling class, especially its members in the Sanhedrin, exercised oversight in Judea, under the governance of Pilate.

7:2 Feast of Tabernacles. Scripture prescribed two pilgrimage festivals in the spring (Passover and Weeks [Pentecost], see note on Acts 2:1) and one in the fall (Tabernacles). The joyful eight-day Feast of Tabernacles commemorated Israel’s experience in the wilderness. During this time Jewish men would build and spend time in booths or shelters built with branches, sometimes on their homes’ flat roofs.

7:3 go to Judea. Often entire Galilean villages would travel to Jerusalem together for major festivals; families often traveled together. Certainly a prominent religious figure would be expected to attend the festival.

7:5 even His brothers did not believe in Him. Although sibling rivalry was common, brothers ideally were supposed to be united against criticism from outside the family. Unfortunately, in this case they apparently were not.

7:6 My time. Jewish wisdom emphasized appropriate timing (cf., e.g., Prov. 15:23; perhaps Eccl. 3:1–8).

7:7 hates Me because I testify of it that its works are evil. In Jewish wisdom, those who hated reproof were foolish (Prov. 12:1; 23:9; Sirach 21:6; 32:17).

7:10 in secret. At times God permitted misleading impressions in order to protect the person’s life (see, e.g., 1 Sam. 16:2–4).

7:12 much complaining. Jewish views in the first century were diverse (so much so that some scholars have even spoken of first-century “Judaisms” to drive home the point). More generally, divisions were rife in ancient public discourse. deceives the people. Such a person might be subject to a death sentence (Deut. 13:5).

7:14 temple ... taught. In antiquity people lectured in public places, including the porticoes of temples. In Jerusalem the temple consumed most public space, so many teachers lectured there.

7:15 letters. Most people in antiquity, especially in rural areas, could neither read nor write; in urban areas a greater number of men could at least read inscriptions. Jewish boys were often taught how to read or recite Torah but were not taught how to write. More advanced education, often in the mid-teens, included writing (for scribes) and studying under a more advanced Torah teacher.

7:16 not Mine. At least in the Pharisaic tradition, teachers were praised not for their originality but for faithfully reproducing respected, time-tested traditions.

7:20 have a demon. Sometimes prophets were viewed as possessed, confusing the basis of their inspiration. In view of this passage, it is ironic that false prophets inspired by demons were thought to merit death.

7:23 circumcision ... a man completely well. Some rabbis argued from lesser to greater: the requirement to circumcise, hence wound, a boy on the eighth day takes priority over the prohibition of work on the Sabbath; therefore saving a person’s life also takes priority. Jesus offers a similar argument, though some rabbis would have insisted that one could defer healing until after the Sabbath. The Pharisaic school of Hillel permitted prayer for the sick on the Sabbath; the dominant Pharisaic school, the Shammaites, rejected this practice. Jesus does what the Father does (5:19); indeed, Jesus “made a person” whole, like God “made humanity” (using forms of the same Greek words) in “our image” (Gen. 1:26–27).

7:24 according to appearance. God evaluates not by appearance but by truth (1 Sam. 16:7). Many people in antiquity were so invested in judging by appearance that they even developed physiognomy, the association of personality traits with particular physical features.

7:25 Is this not He ... ? That the crowds do not know him by sight may suggest that Jesus physically resembled most other Jewish men of His day, with an olive complexion and dark or black hair. Some argue that average height was about five feet one inch (about 155 centimeters), and others about five foot seven inches (about 170 centimeters); because a range of appearances existed, however, these guesses do not inform us very securely about Jesus. Especially in Judea, few people had seen Jesus often and up close.

7:27 no one knows where He is from. Some Jewish sources report this “hidden Messiah” tradition.

7:28–29 you both know me ... whom you do not know ... I know him. When Israel obeyed the covenant they could be said to “know” God; when they disobeyed, they did not know him (Judg. 2:10; Hos. 5:4); they would know him when God restored them (Jer. 31:33; Ezek. 37:27; Hos. 2:20; Zech. 8:8).

7:28 not come of Myself. To the extent that an agent accurately represented his commission he was backed by the sender’s authority.

7:32 The Pharisees. Pharisees likely constituted only a minority in the Sanhedrin in this period (although rarely poor, probably most Pharisees did not belong to the economic elite), but they and the dominant Sadducees cooperated on issues of public order. sent officers to take him. The chief priests could use Levite temple guards to address trouble in the temple.

7:33–34 Sages often taught in riddles; only those committed to the teaching would contemplate it until they came to understand it.

7:35 Greeks. Includes descendants of Greeks and Macedonians and those who fully adopted their culture in many cities of the eastern Mediterranean. The majority of Jewish people (sometimes estimated even at 80 percent) lived outside of the Holy Land, and the majority of the Jewish people in the Diaspora in the Mediterranean world (as opposed to Parthia and Babylonia) lived among Greeks in cities such as Alexandria, Antioch and Sardis.

7:37 come to Me and drink. Jesus speaks on the climactic eighth day of the Festival of Tabernacles (see note on v. 2). He probably echoes divine Wisdom, who invited people to come and drink (Sirach 24:19,21).

7:38 rivers of living water. See the article “Tabernacles and the Promise of Living Water.”

7:39 Jewish sources often use water as an analogy for wisdom or the Torah, but John’s use of the analogy for the Spirit evokes an image available in the Prophets (Is. 44:3 and especially Ezek. 36:25–27). The OT prophets promised a greater outpouring of the Spirit for the coming age (e.g., Ezek. 37:14; 39:29; Joel 2:28–29). See John 1:33; 3:5; 4:10,14; cf. also John 2:6, 9; 5:7–8; 9:7; 13:5; 19:34.

7:40 the Prophet. The promised prophet like Moses (Deut. 18:15–18).

7:42 seed of David’s descendants ... where David was. Although various conceptions of the Messiah circulated, the dominant view was an anointed king from David’s line. Mic. 5:2 promised a ruler from Bethlehem.

7:43 division among the people. See note on v. 12.

7:49 this crowd that does not know the law. Educated elites in antiquity looked down on the masses. Those who could persuade only people of lower socioeconomic rank were condemned by the elite as demagogues. Some later rabbinic sources share this disdain for those uneducated in the law; we might expect this attitude even more from many aristocratic members of the Sanhedrin.

7:51 Does our law ... ? Ironically, those insisting on their superior knowledge are here neglecting basic judicial protocol (cf., e.g., Deut. 1:16), as Nicodemus points out.

7:52 no prophet has arisen out of Galilee. Regional prejudices remained prominent in the ancient Mediterranean world. Urban residents often looked down on rural peasants, such as most Galileans were; Jerusalemites often viewed Galilee as backward. Ironically, these experts in the law are mistaken about no prophet coming from Galilee (2 Kin. 14:25; Gath Hepher was in Galilee).

7:53–8:11 As noted in the NKJV text note, this passage is missing in most of the oldest manuscripts. It also interrupts the flow of this Gospel’s thought and uses language missing in the rest of the Gospel (such as “the teachers of the law,” a phrase common in the Synoptics but absent in John). Because the story fits the character of Jesus, however, many consider it an authentic story about him that is simply out of place where it stands.

8:1 Mount of Olives. See notes on Mark 11:1,11.

8:5 such should be stoned. The law did command stoning adulterers, but this included men and not just “such women” (Lev. 20:10; Deut. 22:22). One cannot evade the oft-observed point that if the woman was caught in the act of adultery, a male adulterer must have also been present when they caught her.

8:6 testing ... something of which to accuse him. Roman law forbade executing anyone without the governor’s permission, making death sentences for adultery impossible to carry out. If Jesus as a prophet of restoration insists on following Biblical teaching about stoning, as His critics may expect Him to, He can be accused to the authorities as undermining Roman order. wrote on the ground. Apart from scribes, most people in antiquity did not manually write much; in rural areas, many could barely write their own names. What is written here is probably brief, however. Speculations about what Jesus writes abound: For example, before announcing sentences, Roman judges would write them down (the Greek term for writing used here is appropriate for that function). A text such as Ex. 20:17 (“You shall not covet ... your neighbor’s wife”) might have drawn attention to their own sin (cf. Ex. 31:18). Perhaps He wrote what He also said, or perhaps He was conspicuously ignoring them. Perhaps He wrote nothing but simply (as the Greek term can also mean) drew figures; e.g., one could draw a circle in making an ultimatum (though no such ultimatum is expressed here). Since the narrator offers few clues, the content of the writing might be beside the narrative’s point.

8:7 He who is without sin among you. Although some writers made exceptions for a few earlier figures such as Abraham, for the most part Jewish thinkers acknowledged that everyone sinned.

8:12 light of the world. Jerusalem was lit up at night most prominently during the Festivals of Tabernacles and Dedication (10:22); the lighting ceremony and dancing were key elements in celebrating Tabernacles. Jewish teachers applied the metaphor of light, including the “light of the world,” to many positive people and things. A more specific allusion here could be to the “light to the nations” (NKJV “a light to the Gentiles”) in Is. 42:6 and Is. 49:6, where it refers to the mission of God’s servant (see note on Matt. 12:18–21). Cf. John 1:9 and note on 1:4–5.

8:15 See note on 7:24.

8:17 testimony of two men. The law mandated a minimum of two or three witnesses (Deut. 17:6; especially Deut. 19:15). Pharisaic tradition made this requirement even more strict (for the purpose of making conviction more difficult).

8:19 Where is Your Father? The point of Jesus’ critics may be that one cannot appeal to a witness who cannot be questioned in court. Cf. also note on v. 41. Jesus’ point, however, may be that God’s testimony is available to all who truly listen to him.

8:20 in the treasury ... in the temple. Temples in the ancient world doubled as banks, since they were considered the safest place to deposit money because their ground was sacred. People also dedicated sacrifices and, with regard to Jerusalem’s temple, donated resources. The temple treasury (where money was stored) was adjacent to the court of women. Most of the festivities of the Festival of Tabernacles (see note on v. 12) occurred in the court of women.

8:22 Will He kill Himself? Because in v. 21 Jesus’ “going” contrasts with them dying in sin, they rightly understand him speaking of death, but ironically (and perhaps somewhat maliciously) misunderstand how (cf. 10:18; 12:32–33; 13:1; 16:17). Romans and Greek thinkers approved of suicide under some circumstances, but conservative Jewish tradition more commonly disapproved of the practice.

8:23 I am from above. Jewish apocalypses contrasted heavenly and earthly spheres, but no mere human would claim to be “from above.” Such language did, however, suit divine Wisdom (see note on 3:13).

8:24 die in your sins. Jewish tradition often recognized that people could repent of sins only until death. Sages sometimes employed riddles and wordplays. I am He. The phrase here can also mean simply “I am” (cf. the Septuagint, the pre-Christian Greek translation, of Is. 43:10: “that you may know and believe ... that I am”). See note on v. 58.

8:28 lift up. Also in 3:14; 12:32. This may echo Is. 52:13, a passage quickly followed by Is. 53, a passage that describes Christ as the suffering servant (on early Christian application of Isaiah’s servant to Jesus, see note on Matt. 12:18–21).

8:31 If you abide in My word. For conversion to Judaism, for joining individual Jewish movements (such as the Qumran community), and for ancient schools of thought in general, joining without persevering in the teaching was pointless.

8:32 the truth shall make you free. Ancient thinkers regularly applied the concept of freedom figuratively, e.g., to freedom from false ideologies or from dependence on others.

8:33 never been in bondage to anyone. For free persons, the title “slave” functioned as an insult, and so could generate resentment. Yet Jewish tradition recognized that Israel had been subject to (hence, in Jewish parlance, enslaved to) multiple empires: Babylon, Persia, Greece and now Rome (based on the usual first-century understanding of Dan. 7:17).

8:34 a slave of sin. Philosophers spoke of freedom from passion, and Jewish teachers of freedom from sin. In general, Jewish teachers acknowledged that everyone sinned sometimes, but they believed that study of the Torah could give power to overcome sin.

8:35 a slave does not abide in the house forever ... but a son abides forever. Slaves were sometimes sold; more often, they were set free, which was common, e.g., in Rome and was required under certain circumstances in Jewish law. Sons remained part of a household unless (and this was rare) they were disinherited.

8:37 Abraham’s descendants. Jewish tradition emphasized Abraham’s righteousness—in contrast to their current behavior.

8:39 Abraham’s children ... works of Abraham. One could speak of a genetic ancestor (as in v. 37) or a figurative ancestor whose ways one imitated and whose character one exemplified (as in vv. 38,40).

8:41 We were not born of fornication. Jewish people recognized that they were children of Abraham through Jacob’s line (already in the OT, see, e.g., Ex. 4:22; Hos. 11:1). To be children of another father could imply that their mother was sexually immoral. Some think that they are taunting Jesus here with a charge of uncertain parentage (cf. Matt. 1:23).

8:42 If God were your Father. Not only do they not reflect the ancestral character of Abraham (vv. 39–40), but they do not reflect God’s character either. Rather, they reflect someone else’s character (v. 44).

8:44 He was a murderer from the beginning. Jewish tradition depicted the devil as a liar who deceived Eve, and therefore also as the first murderer, who brought death on the human race. (Cf. note on 1 John 3:12.) In ancient legal debates, the accused often returned the charges against the accuser (cf. John 7:20), thus challenging their motives for the lawsuit.

8:46 Which of you convicts Me of sin? In judicial rhetoric, the accused often charged that the accusers had failed to prove their case. The defense also emphasized that the character of the accused was beyond reproach, so the accusations were inconsistent with what was known of the accused.

8:48 In heated courtroom rhetoric, opposing sides often traded the same charges against each other (see note on v. 44). Samaritan. Jewish people would consider the label “Samaritan” an insult (see the article “Samaria and Samaritans”); they denied that Samaritans were full descendants of Abraham (see note on v. 41). have a demon. See note on 7:20.

8:51 if anyone keeps My word he shall never see death. God’s word endures forever (Is. 40:8), further identifying Jesus’ “word” with God’s (John 8:47).

8:53 Are you greater than our father Abraham? While exalting Abraham and the prophets, Jewish tradition acknowledged their mortality (unlike what Greeks did with some of their heroes). Yet no mere descendant of Abraham would be expected to be greater than Abraham himself, since descendants could not exist without their ancestors.

8:54 If I honor Myself ... My Father ... honors Me. Despite the frequency of male ambition and rivalry in the ancient Mediterranean world, explicit boasting was often considered inappropriate; appealing to someone else’s approval, however, was acceptable. Because God does not share His glory (Is. 42:8; 48:11), appealing to God’s approval could imply Jesus’ deity if other factors in the context (such as John 8:58) support this implication. A central component of God’s covenant promise was that He would be Israel’s God (e.g., Ex. 6:7; Jer. 11:4; 30:22; Ezek. 36:28); failure to “know” Him, however, meant that they had breached the covenant (cf. Jer. 31:31–34; see note on John 7:28–29).

8:56 Abraham rejoiced to see My day. Jewish tradition elaborated Abraham’s vision in Gen. 15:13–21, contending that he foresaw not only the captivity in Egypt but other future kingdoms and finally God’s kingdom. John’s Gospel alludes also to the Biblical visions of Moses (see note on 1:14–18) and Isaiah (see note on 12:41).

8:57 not yet fifty. Jesus’ critics imply that He was nowhere near old enough for Abraham to have seen Him, but might also implicitly question His credibility; age was respected more than youth. Cf. Luke 3:23.

8:58 I AM. Jesus claims more than that He was before Abraham; “I am” is a divine title (Ex. 3:14). A later Jewish source claims that during this festival, the Festival of Tabernacles (John 7:2), priests recited God’s claim in Is. 43:10,13. In the Septuagint, the pre-Christian Greek translation, of Is. 43:10, God declares, “I am.” Jesus’ critics would not miss His point (see their response in John 8:59).

8:59 took up stones to throw at him. Stoning was a standard expression of mob violence in the ancient Mediterranean world; even inside cities or near buildings, ancient sources show us that mobs usually found stones to throw. Stoning was appropriate for blasphemy (Lev. 24:16,23), which is how Jesus’ hearers here understand him. Yet John’s audience might recall that God’s disobedient people had previously threatened to stone God’s servants (Ex. 17:4; Num. 14:10). hid Himself. Greek myths and pagan magic often spoke of invisibility, but that idea is unlikely here. The temple was large and thronged with people, making blending into a crowd easy (cf. Josephus, Antiquities 20.164–165; Wars 2.255). For Jesus’ escape, cf. perhaps Jer. 36:26 (implying divine action).

9:1 passed by. Jesus is still likely in the vicinity of the temple (8:59); the Pool of Siloam (v. 7) was in this area. blind. Blind people had few options for support other than begging (cf. v. 8), and begging was most profitable in well-traversed public areas.

9:2 who sinned ... that he was born blind? Most people in antiquity believed that unusual sufferings came as a result of someone’s sin. Jewish tradition affirmed that people sometimes suffered because of their ancestors’ sins, but at least occasionally also allowed the possibility of a person sinning before birth.

9:4 while it is day. Lacking adequate lighting, most people worked only during the day.

9:5 light of the world. See note on 8:12.

9:6 He spit on the ground and made clay. People usually considered spittle disgusting, but it was sometimes associated with healing. Some believe that the action evokes Gen. 2:7 (see note on John 20:22).

9:7 the Pool of Siloam. The pool had four porches and its water was used in the sacred water-drawing ceremony of the Feast of Tabernacles. It is now the final day of that festival (see 7:2; see also the article “Tabernacles and the Promise of Living Water”), since 7:53–8:11 was added to this Gospel later (see note on 7:53–8:11). translated, “Sent.” Ancient writers often used wordplays, as here (though John may “stretch” the meaning of Siloam). John makes a contrast with the cure at another pool in 5:3–9; Gentile healing shrines often included pools. Compare Elisha’s seemingly nonsensical command for Naaman to bathe in the Jordan (2 Kin. 5:10–14).

9:8 Sources show that beggars had to learn to endure being refused and looked down on. Although Judaism deeply valued charity, making the plight of Jewish beggars better than their Gentile counterparts, it was nevertheless a humiliating profession. “Death is better than begging,” opined one sage (Sirach 40:28).

9:15 the Pharisees also asked. Local elders decided cases that came up in their communities; in Jerusalem, probably most elders would be priests, but some might also be Pharisees (whether priests or not), who were known for their careful study of the law. Pharisees were highly influential with the people, especially around Jerusalem.

9:16 there was division among them. Pharisees did not all share the same views; in Jesus’ day, Pharisaic teachers divided especially between the school of Shammai and the school of Hillel. The Pharisaic school of Hillel permitted prayer for the sick on the Sabbath; the dominant Pharisaic school, the Shammaites, rejected this practice but did not persecute Hillelites for it. Pharisaic rabbis advanced their study of the Torah partly by debating it and examining a range of opinions, though ultimately all were bound to respect the majority view (in a given generation). Later opinion hardened; by the second century, rabbis attributed to sorcery the works of Jesus and His followers.

9:17 He is a prophet. Although popular movements still followed prophetic figures, most of the elite believed that prophets ceased with the last of the OT writing prophets. (This was true even for some who allowed continuing prophecy; they still reserved the title “prophet” for those who lived during the earlier era.)

9:18 called the parents. Courts could require witnesses to testify.

9:21 He is of age. After reaching puberty, about the age of 13 (the age of the later bar mitzvah ceremony), a youth was considered a man and assumed responsibility for obeying the Torah.

9:22 would be put out of the synagogue. Various forms of discipline existed in Jewish communities, e.g., beatings (see note on Matt. 10:17). One could also be banished from participation in the community for a short time or for a longer or even a permanent time; these forms of being “put out” appear not only in later rabbinic sources but also in the earlier Dead Sea Scrolls (1QS 6.24—7.25; still earlier, cf. Ezra 10:8).

9:24 Give God the glory. When questioning someone for wrongdoing, the command is a call for confession (Josh. 7:19; 1 Esdras 9:8). Yet ancient audiences sometimes laughed at characters who were too sure of themselves, as the interrogators are here.

9:25–26 Later rabbis accepted the testimony of miracles only when this testimony supported their opinions based on Torah study. They were also concerned about magic tricks (illusions) and especially genuine sorcery performed through demons.

9:26 Pharisees emphasized fair cross-examination of witnesses. The man’s questioners here do not act according to the highest ideal of Pharisaic ethics.

9:28 We are Moses’ disciples. Those who taught the Torah sometimes called themselves Moses’ disciples; but cf. 5:45–47.

9:29 this fellow, we do not know where He is from. Critics sometimes insulted their opponents by refusing to name them; denying knowledge of where someone was from was a way of repudiating connection with them or denying their importance.

9:31 God does not hear sinners. The man cites a general principle that God listens to the godly rather than to the ungodly (Ps. 34:15; Prov. 15:8, 29; 28:9).

9:32 it has been unheard of. Such claims in antiquity are very rare, especially for one born blind.

9:34 they cast him out. Many scholars believe that at least some of John’s audience consisted of Jewish Christians (Messianic Jews) expelled from their synagogues (cf. Rev. 2:9; 3:9). This story would feel particularly relevant to their situation, one reason for John selecting this (out of many possible accounts; cf. John 20:30; 21:25).

9:35 Son of God. Lit. “Son of Man”, see NKJV text note. Can simply mean “human being,” but here probably evokes Dan. 7:13–14. Some other Jewish traditions about this “Son of Man,” probably in circulation by Jesus’ day, also depict the “Son of Man” as a supernatural being.

9:38 Jewish people usually resented bowing down (as the Greek text here suggests), and so expressing such adoration to, humans.

9:39 those who do not see will see ... those who see may be made blind. Many ancient writers spoke of spiritual or moral blindness (e.g., Is. 6:9–10; 42:18–19); some also spoke of those who were physically blind yet had great spiritual insight.

10:1–18 Jesus is continuing to speak to those whom He addressed in 9:40–41. In this context, the healed man is one of the sheep who hears Jesus’ voice; those who expelled him from the synagogue are compared to thieves, robbers and wolves; and Jesus is the good shepherd. By putting the man out of the synagogue, Israel’s leaders treated him as not part of Israel. In light of OT background, however, Jesus as the good shepherd (corresponding to Yahweh in the OT, e.g., Ps. 23:1; 28:9; Is. 40:11) affirms that the man really is one of His sheep, i.e., does belong to God’s people (Ps. 74:1; 78:52; 79:13; 100:3). Meanwhile, Jesus portrays some of Israel’s leaders in His day as being like the leaders of Israel who were condemned as exploitive shepherds in the OT (Jer. 23:1–2; Ezek. 34:2–6,8).

10:1 sheepfold. Used during winter nights to protect against lions, wolves (cf. v. 12) and other dangers to the sheep. Wolves normally had trouble penetrating a well-built pen. Shepherds could construct makeshift shelters using thornbushes, more enduring shelters with stone walls near a cave or adjoining homes, or even a roofed shelter. The “door” and climbing thieves here may suggest a walled enclosure; some modern villages have these structures higher than six feet (1.8 meters) in family courtyards. a thief and a robber. See note on v. 8.

10:3–4 the sheep hear His voice .... calls His own sheep by name ... they know His voice. Shepherds could separate their sheep from others grazing with them simply by calling them (or apparently in some cases by distinctive flute melodies); sheep recognized their shepherd’s voice and were known for their obedience. Shepherds also could have names for various sheep. In the OT, hearing God’s voice meant heeding His message (including both the law and what God was saying through the prophets); in this context, the healed man heeds Jesus. Also in the OT, God knew His people by name (Is. 43:1; 45:3), especially those most intimate with him (Ex. 33:12,17). Jesus goes on to speak of this experience for His followers in terms of a personal relationship with Him (John 10:14–15).

10:5 by no means follow a stranger. It is true that sheep mistrust strangers.

10:7 I am the door. Because the hill country was cool during winter, shepherds kept sheep in pens close to home; during pasturing season, however, they used temporary shelters. Although ancient writers did not mind mixed metaphors, some scholars have even suggested that the shepherd here is the gate. They note, drawing on some modern Middle Eastern shepherding practices, that some shepherds sleep across the entrance to a temporary shelter, guarding it themselves.

10:8 thieves and robbers. Robbers typically accosted travelers whereas thieves broke into homes, but here they are paired more generally as dangerous threats to the sheep’s welfare (like wolves in v. 12). Those who attacked at night were considered most dangerous and faced serious penalties if caught.

10:9 go in and out. Jesus may here refer to the sheep pen, but He also evokes OT language. Shepherds God had appointed over His people had led them “out and ... in” (Num. 27:17; a literal rendering of 2 Sam. 5:2). Sheep would start grazing at dawn, take shelter from heat starting around noon, and then would graze until, in the evening, they would return to their night shelter.

10:10 to steal, and to kill, and to destroy ... that they may have life. Robbers desire to exploit the sheep (see vv. 1, 8), but shepherds watch for the sheep’s welfare.

10:11 I am the good shepherd. Although Moses and David were shepherds of Israel, Israel’s chief shepherd in a greater number of OT passages was God Himself, an observation that fits John’s message about Jesus. Because the human shepherds of Israel failed to care for the sheep properly, God Himself promised to shepherd His people (Ezek. 34:11–17). The good shepherd lays down his life to protect the sheep—thus suffering at the hands of the thieves, robbers, and wolves mentioned in the context.

10:12 hireling. Other ancient writers noted that a hired hand often did not watch over the animals as carefully as an owner would; on leaders who failed to care for the sheep, cf. Jer. 23:1–2; Ezek. 34:2–10. sees the wolf coming. Writers often depicted wolves as sheep’s enemies.

10:14–15 am known by My own. As the Father knows Me, even so I know the Father. In the promised new covenant (Jer. 31:31), God’s people would know him (Jer. 31:34), perhaps as intimately as a wife ideally knows her husband (cf. Jer. 31:32; Hos. 2:19–20). Exceeding the context’s metaphor of sheep knowing the shepherd’s voice, the intimate relationship between the Father and the Son depicted elsewhere in this Gospel is here shared with believers (cf. John 15:15; 16:13–15).

10:16 other sheep ... one flock and one shepherd. In the Prophets, uniting sheep from different folds represented gathering God’s scattered people (Ezek. 37:21–24; Mic. 2:12), though Jesus may include here Gentiles grafted in through loyalty to him. The new king from the house of David would be the “one shepherd” (Ezek. 34:23; 37:24).

10:20 has a demon. See note on 7:20. mad. Prophets were sometimes deemed mad by others (2 Kin. 9:11; Jer. 29:26); see notes on Acts. 26:24,25.

10:22 Feast of Dedication. Hanukkah lasted eight days; less well attended (and less expected for Galileans) than the recent Feast of Tabernacles, it nevertheless drew many pilgrims from Galilee and even from the Diaspora. This festival celebrated Israel’s deliverance and the temple’s rededication in the time of the Maccabees. Allusions to the festival are possible in this passage even if not completely clear: unknown to Jesus’ hearers at this festival, He is Israel’s new deliverer, Himself consecrated like the temple (v. 36).

10:23 Solomon’s porch. Because the outdoor colonnades of Greek temples offered shelter from the elements, people often congregated there. The same was true of the porticoes in the Jerusalem temple; they offered shelter during winter (v. 22). Solomon’s porch, a long outside hallway framed by two rows of pillars, lay along the eastern end of the temple’s outer court. In Jesus’ day, many people believed that the colonnade’s pre-Herodian stonework went back to Solomon’s time.

10:27 My sheep hear My voice. Cf. perhaps Ps. 95:7, which speaks of hearing God’s voice and being “the flock under His care,” or (lit.) “the sheep of His hand” (thus the “hand” in John 10:28–29).

10:31 took up stones again to stone him. See note on 8:59. Stoning was the conventional punishment for blasphemy, showing that Jesus’ hearers understand v. 30 as a claim to divinity. The Feast of Dedication partly commemorated liberation from Antiochus IV Epiphanes, a man who claimed to be divine; but Jesus, though divine, became human (1:14).

10:32 many good works I have shown you from the Father. In antiquity, one way to shame opponents was to remind them that the speaker had been kind and generous to them.

10:34,35 gods. Ps. 82:6, quoted here in v. 34, probably mocks ancient Near Eastern rulers who saw themselves as divine (cf. Ps. 82:7), an issue appropriate to the memory enshrined in this festival (see note on John 10:31). Some ancient Jewish interpreters, however, applied this passage to Israel receiving the law at Mount Sinai. Possibly Jesus appeals to His contemporaries’ interpretation; or possibly He simply leaves the matter ambiguous, offering another riddle (see notes on 6:54; 7:33–34; 8:24).

10:36 Him whom the Father sanctified. The Festival of Dedication celebrated the setting apart of the temple after it was purified from its desecration. Some think that Jesus, who mentions being “set apart” here, alludes to Himself as the new temple (cf. 2:21).

10:40 beyond the Jordan. In Perea, governed by Herod Antipas. The ruling class in Jerusalem, from whom Jesus faced danger (cf. v. 39), lacked authority in Perea.

11:1 Bethany. See notes on Mark 11:1,11.

11:2 Mary. The most common woman’s name in Judea in this period; John thus specifies which one He means.

11:3 the sisters sent word. It was the custom for people to visit the sick when informed of their sickness; the sisters have special reason for Jesus to come, however, because He is a healer.

11:6 stayed two more days. Bethany was about a day’s journey, so even had Jesus not delayed, Lazarus may have already been deceased before the messengers could have brought Jesus back there (cf. v. 17).

11:8 the Jews sought to stone you. Galilee was in the jurisdiction of Herod Antipas; once Jesus entered Judea, His enemies among Jerusalem’s elite would have authority to arrest him.

11:9–10 day ... light ... night. Without lighting, a traveler easily could stumble on paths at night. Yet Jesus uses this analogy to illustrate the wisdom of following the Father’s will and timing; Jewish sources often associate light figuratively with God (see notes on 1:4–5; 3:19–21; 8:12).

11:11 Lazarus sleeps. People in the Mediterranean world widely used “sleep” as a euphemism for death.

11:13 taking rest in sleep. For misunderstanding, see note on 3:4.

11:19 many of the Jews had joined ... to comfort them. It was the custom for people to visit the bereaved and care for them (including providing meals for them), especially in the week immediately following their loved one’s death.

11:20 Martha ... went and met him. The bereaved were to stay at home and mourn for the first week after their loved one’s death; Martha might slip out unnoticed for a while, but someone must stay at home with the guests who had come to mourn with the family.

11:22 whatever You ask of God, God will give You. This is likely a polite but indirect request (see note on 2:3).

11:24 resurrection at the last day. With some exceptions such as the Sadducees, most Judeans and Galileans seem to have believed in the resurrection at the end of the age, especially the resurrection for the righteous.

11:28 Martha speaks with Mary privately, whether to protect Jesus or because members of the family were not supposed to go out during the mourning period (though cf. v. 31).

11:31 She is going to the tomb. Since the immediate family’s first week was to be spent in mourning, the guests assume that she must be going to the tomb.

11:35 Jesus wept. Mourning with the bereaved was considered virtuous; those present would see not only how Jesus loved His friend (v. 36) but would also regard His concern as virtuous (cf. their view of Him as a holy man with power in v. 37).

11:38 It was a cave. Caves were often used as tombs; large stones often closed the entrance to a tomb (see note on Matt. 27:60).

11:39 by this time there is a stench. In this period, Jewish families would allow the body to decompose inside the tomb for one year; at the end of the year, the bones would be placed in a container that could then be stored in a slot in the tomb wall. Sometimes people left spices with the body, but after “four days” one would smell the decomposition. A Jewish tradition later claimed that the soul abandoned the body after three days; if this tradition circulated in the first century, no one expected even a miracle worker to be able to bring Lazarus back from death.

11:40 see the glory of God. A sign could reveal God’s glory (Ex. 16:7).

11:41 lifted up His eyes. Jewish people sometimes looked skyward (toward heaven) when they prayed.

11:42 Cf. 1 Kin. 18:36.

11:44 Loose him, and let him go. John’s audience presumably knew that Lazarus would be tightly wrapped in linen cloths to keep his members straight and his mouth closed. If so, they would understand that it would take a miracle for Lazarus not only to be raised but even to emerge from the tomb. Sometimes face cloths were much larger than the head. Lazarus needs to be released by others from these wrappings—unlike Jesus at His resurrection.

11:47 council. The Sanhedrin was Jerusalem’s ruling senate or council; Josephus repeatedly illustrates their concern for public order and attempts to prevent hostile Roman intervention. Somewhat later than Jesus’ ministry, some Jewish prophetic figures promised (though failed to perform) major signs, drawing large followings; Roman soldiers intervened against them and their followers.

11:48 take away both our place and our nation. Ancient writers expected their audiences to catch irony. A generation after Jesus’ execution, the Romans destroyed Jerusalem’s temple and enslaved its people.

11:49 Caiaphas. Joseph Caiaphas maintained his office of high priest longer than any other first-century priest (AD 18–36), presumably because he was politically astute. John’s audience might also catch the ironic truth (cf. note on v. 48) in Caiaphas’s “You know nothing at all!” high priest that year. The office of high priesthood was to be for life (in contrast to some annual Greek priesthoods possibly known to John’s audience). In the first century, however, Roman governors withdrew it and bestowed it at will; John may simply be saying that Caiaphas was high priest at that time.

11:50 expedient for us that one man should die. Later rabbis insisted that Israel should not betray any of its members to death even to save everyone else. Many of Jerusalem’s priestly aristocrats, however, engaged in political machinations like Roman and other elites; Josephus records some of their plots to eliminate potential troublemakers. Further, Rome’s governing infrastructure in the provinces was kept deliberately light; governors depended on local elites to locate and bring rabble-rousers to the governors’ attention. Failure to do so until matters got out of hand risked allowing the local leaders to appear sympathetic with the agitators.

11:51–52 On ironic truth, see notes on vv. 48,49.

11:52 gather together in one. See note on 10:16. children of God who were scattered. A central Jewish expectation for the future time when God would restore His people was that He would gather the scattered 12 tribes in the Diaspora all back to the promised land. Because the Greek expression for “nation” would normally include Jews in the Diaspora as well, however, John may include here also Gentile believers who have become God’s children (1:11–13; 3:5).

11:55 purify themselves. Since Jewish pilgrims from the Diaspora had to travel long distances, they could not be certain of their precise time of arrival. Because they wanted to be ready for the festival, many would arrive early. Those impure from contact with dead bodies would need seven days to become pure. For the many purification pools on the temple mount, see note on Acts 2:41.

12:1 Bethany was some two miles (three kilometers) east of Jerusalem, on the eastern side of the Mount of Olives. Because the number of pilgrims would swell Jerusalem’s population even “six days before the Passover,” it makes sense for Jesus to stay with friends in Bethany.

12:2 sat at the table with him. Normally guests would sit, with about three or four per table; Lazarus and Jesus were apparently at the same table.

12:3 a pound of ... spikenard. Spikenard was a costly oil with a sweet smell, imported from northern India. Scholars estimate that the amount referred to here (a Roman pound) was nearly 12 ounces, at about 324 grams. Many flasks contained only a single ounce, so Mary’s flask is a large one. anointed the feet of Jesus. Hosts would normally provide water for the feet, anointing only the head; Mary is shockingly extravagant. Moreover, only servants normally handled a person’s feet. wiped His feet with her hair. Women’s hair was normally covered (see the article “Head Coverings in Antiquity”), although it would not be required in the case of a single woman, as Mary probably was at this time, or alone in her home.

12:6 he was a thief. A group’s trusted treasurer stealing money was scandalous; outsiders would criticize the entire group.

12:7 for the day of My burial. Men could wash only men’s corpses; women could wash either men’s or women’s corpses. After anointing and washing the body, spices (as in v. 3) could be applied to reduce the smell of the body decomposing.

12:8 the poor you will have with you always. Deut. 15:11 warns that the poor will always be in the land; the context uses this point to encourage generosity toward them, promising Israel that if they cared for the poor God would supply the nation’s needs. Jesus’ point is to prioritize devotion to Him, not to diminish the importance of serving the poor.

12:12 great multitude ... had come to the feast. This group would include many Galileans who already knew Jesus’ works. Those present in Jerusalem during festivals often hailed new pilgrims, but Jesus is hailed in a special manner.

12:13 took branches of palm trees. People waved palm branches to celebrate victories, including for Judeans (1 Maccabees 13:51; 2 Maccabees 10:7). Hosanna! Lit. “Save!” Blessed is He who comes in the name of the LORD! A quote from Ps. 118:25–26; these lines belong to the Hallel (Ps. 113–118), sung during Passover. Hopes for redemption ran high at Passover. the King of Israel! Suggests hope that Jesus may be the Messiah. The context immediately qualifies the character of His kingship (vv. 14–15).

12:15 Sitting on a donkey’s colt. Zech. 9:9 speaks of a “gentle” king (when applied to rulers the description meant gracious and merciful). Most scholars believe this means that He comes as a king, but not as a warrior-conqueror (who would normally ride a horse or be drawn in a chariot).

12:19 the world has gone after Him! Ancient texts often used irony meant to be caught by the reader but not by the speakers within the narrative. Here, ironically, immediately after they mention “the whole world” Greeks approach Jesus (vv. 20–21).

12:20 Greeks. Probably refers to citizens of eastern Mediterranean cities who were counted as descendants of those who self-identified as culturally Greek. This group of people often clashed with Jews, but because these Greeks have come to the temple for the festival they are presumably God-fearers (see note on Acts 10:2).

12:21 they came to Philip. That the Greeks (v. 20) sought out Philip first makes sense. Most of the Twelve had traditional Jewish names, but Philip’s name is Greek; he came from the region governed by Herod Philip. Bethsaida. Its location made natural connections with the Decapolis, which consisted of ten cities that were Greek in character.

12:23 hour has come ... be glorified. Because Jesus was to draw “all people” (v. 32; cf. 3:16; 4:42), the coming of the Greeks (v. 20) precipitates Jesus’ destined “hour” (also, e.g., 7:30; 8:20; 13:1). Both Gentile and Jewish literature spoke of a person’s appointed time, day, or “hour” to die. glorified. Although the Roman world viewed crucifixion as humiliating torture, Jesus associates it with His glory (which also means “honor”).

12:24 Even in cities, ancient Mediterranean people often used and normally understood agrarian images.

12:25 hates his life ... eternal life. Jewish apocalyptic writers agreed that eternal life was well worth losing one’s life in this age.

12:27 My soul is troubled. Greek thinkers praised the state of being untroubled. Cf. Mark 14:33.

12:28 voice came from heaven. Sometimes God spoke with a voice from heaven (e.g., Gen. 22:15–18). Later Jewish teachers recognized this means of God speaking, calling it a bat qol.

12:29 said that it had thundered. Scripture sometimes compares God’s voice to thunder (2 Sam. 22:14; Job 37:2, 5; 40:9; Ps. 18:13; 29:3–7). Thunder also accompanied some revelations of God (Ex. 19:16; 20:18).

12:31 judgment. Judgment was normally associated with the final day, but in Jesus it has begun (cf. 3:18–19). ruler of this world. Jewish texts recognized Satan’s dominion over the world, though there is no record of them using this title for him.

12:32 lifted up. Lifting can be a wordplay: it can refer to either figurative exaltation or to literal hoisting of a body on a tree or cross (cf. Gen. 40:13,19). Here it certainly refers to Jesus’ death (v. 33), as implied in 3:14 and 8:28 (“when you have lifted up the Son of Man” is addressed to Jesus’ enemies in 8:28). The phrase undoubtedly echoes Is. 52:13, which in its Greek translation also mentions the servant being “glorified” (see John 12:23,31–32). Some other ancient writers spoke of being “lifted up” on a cross.

12:34 the Christ remains forever ... The Son of Man. Scripture promised that the Messiah (Is. 9:6–7) and Son of Man (Dan. 7:13–14) would reign forever.

12:35–36 light ... darkness ... sons of light. First-century Judeans would readily grasp Jesus’ image of day and night here. The Dead Sea Scrolls contrasted the children of light who walked in the light with the children of darkness.

12:38 The unbelief of Jesus’ contemporaries (v. 37) fulfilled Scripture. John quotes Is. 53:1, following the very context alluded to earlier (Is. 52:13 in John 12:23,32).

12:40 John quotes Is. 6:10, apparently adjusting the Septuagint, the pre-Christian Greek version of the OT, in light of the Hebrew original. See note on Mark 4:12.

12:41 His glory. The verse just quoted in v. 40 (Is. 6:10) comes from a context in which Isaiah saw God’s glory (Is. 6:1–5). (For other OT visions related to Jesus, cf. notes on John 1:14–18; 8:56.) Jewish interpreters naturally connected texts that shared common key terms, and this Isaiah context links readily with the one quoted in v. 38 (Is. 53:1). Both Is. 6:1 and Is. 52:13 use “high” or “exalted” and “lifted up”; the former applies the terms to God (cf. also Is. 57:15) and the latter to the suffering servant, further linking God and Jesus.

12:42 put out of the synagogue. See note on 9:34.

12:43 loved the praise of men. Ancient Mediterranean men vied for honor and abhorred shame. The Greek term that the NKJV translates here as “praise” is the same Greek word for “glory” in v. 41.

12:44–50 Summaries of key themes were common at the end of sections or works; many scholars view vv. 44–50 as such a summary.

12:45 sees Him who sent Me. Divine Wisdom (see notes on 1:1,3,4–5) appears as God’s image in Wisdom of Solomon 7:26.

12:48 the word that I have spoken. Other teachers affirmed that God’s law would judge at the end; Jesus equates His own words here with those of God (because He speaks God’s words, v. 49).

12:50 as the Father has told Me. An agent or messenger was supposed to communicate the sender’s message without introducing their own ideas.

13:1 just before the Feast of the Passover. See the article “The Synoptic Passover Meal Versus John’s Passover Lamb.”

13:2 supper. Although many ancient banquets included music, ancient rabbis preferred lectures and especially Torah discussions; no lecture appears here, but Jesus teaches His disciples by example. the devil ... put it into the heart of Judas. See note on Luke 22:3.

13:5 He ... began to wash the disciples’ feet. Washing others’ feet was normally a servile task. Dirt roads made feet dusty; urban streets sometimes included refuse from chamber pots dumped from windows (though probably not in the well-to-do upper city where Jesus dined this night). Because people would wash the right hand before the appetizers and both hands before the main course, a basin and towel may have been readily available. It appears that one would wash feet by pouring water over them into the basin.

13:10 bathed. Might refer to ritual purification for the festival (11:55).

13:11 Ancient hearers would not be troubled that John repeats Jesus’ statement in different words. As can also be illustrated by differences noted when comparing the Gospels, ancients practiced and appreciated paraphrase. Ancient biographers did not trifle over minor differences in wording.

13:14 If I then, your Lord and Teacher, have washed your feet. Although later rabbis emphasized teachers’ humility, they continued to value social rank. Disciples served teachers rather than the reverse, and the one act of service specifically not expected even of them was dealing with the master’s feet. (The context indicates that Jesus’ service deliberately prefigures His death for others.)

13:15 given you an example. Disciples were supposed to follow their teacher’s example. Later rabbis even used earlier rabbis’ behavior as legal precedent!

13:16 Jesus’ statement accurately summarizes this aspect of ancient culture. Only subordinates served and were sent as agents or messengers.

13:17 blessed are you. For beatitudes, see note on Matt. 5:3.

13:18 lifted up his heel against Me. People viewed table fellowship as establishing a covenant of friendship; betrayal of such a bond was considered heinous. (For a stark example: in one ancient epic, two warriors, discovering that their fathers had shared table fellowship a generation earlier, realized that they could not fight each other.) Lifting one’s heel toward another was an insult. The voice of Ps. 41:9, like that of some other psalms, is that of a righteous sufferer (cf. notes on John 15:25; 19:28).

13:19 I tell you before it comes. God declared beforehand what He would do so that after the fact people would recognize that He had acted (cf. Is. 41:26; 43:9–10; 44:7; 48:3–7).

13:20 He who receives ... receives Me. Agents, messengers and ambassadors represented their sender, to the extent that they accurately conveyed the sender’s message; how one treated them reflected one’s attitude toward the sender.

13:21 one of you will betray Me. Some ancient critics viewed a person who was betrayed as a poor judge of character; Jesus, however, warns that He knows about the betrayal in advance.

13:23 leaning on Jesus’s bosom. At banquets, three or four people (in the eastern Mediterranean world, usually men) would recline on each couch (or, in the possible absence of couches here, they could recline on mats, rugs, or cloaks). Each would lean on the left elbow with the right hand free to collect food (already sliced) from the table in front of the couch. The diner’s feet would point away from the table. Each diner to the right of another on the couch would be ranged somewhat further back, so the diner to the right of another could lean back his head on the other’s chest (v. 25).

13:24 Peter motioned to him. Simon Peter is apparently at a different table, and so motions to the “disciple whom Jesus loved” (v. 23).

13:25 Leaning back on Jesus’s breast. Because this disciple is able to lean back against Jesus, he is apparently to His right, a position of honor.

13:26 he to whom I shall give a piece of bread. In a Passover context (but cf. v. 1), Jesus probably would dip the unleavened bread in bitter herbs along with a mixture that later rabbis called charoset, which probably included nuts and spices. For Jesus as head of the gathering to dip and hand it to Judas openly honors Judas. Because Jesus is able to dip the piece of bread and hand it to Judas, Judas apparently shares the same table with Jesus, and is presumably to Jesus’ left. In banquets, a position to one’s left was a position of special honor. Whereas Mark emphasizes Judas’ own role in dipping bread (Mark 14:20), John here emphasizes Jesus’ role (cf. John 10:18).

13:29 Judas had the money box. A teacher would sometimes delegate care for the group’s money to a disciple. Some sources that suggest that festivals were also sometimes special occasions for generosity toward the poor. On the night of Passover, markets would be closed (cf. Ex. 12:22), but see the article “The Synoptic Passover Meal Versus John’s Passover Lamb.”

13:31,32 glorified. See note on 12:23. In the OT God sometimes revealed His glory in theophanies (especially Ex. 33:18,22), but the deepest revelation of glory in this context is the cross.

13:33 children. Disciples sometimes called their teachers “Father” (cf. note on Matt. 23:9), and sages could refer to their disciples as their “children.” Although some could be older, most mature disciples were in their teens.

13:34 As I have loved you, that you also love one another. Scripture commanded love of neighbor (Lev. 19:18); Jewish tradition valued love, and one later rabbi, Rabbi Akiba, even named this as the greatest commandment. Yet Jesus’ emphasis on the priority of love distinctively pervaded His movement in a way shared by no other ancient movement (e.g., Rom. 13:8–10; Gal. 5:14). What makes the command “new” here is the example that Jesus cites: His example of laying down His life for others.

13:35 My disciples. Disciples were expected to imitate their teachers.

13:38 the rooster shall not crow. Roosters crow often, but ancient sources mention most often their crowing at dawn. Jesus thus probably warns Peter here that before the night is over he will have denied Jesus three times.

14:1 believe in God; believe also in Me. God’s people were to trust in God and in His prophets (as in Ex. 14:31; 2 Chr. 20:20); in the context of John’s Gospel, however, the pairing of the Father and Jesus as objects of faith implies not simply Jesus’ prophethood but His deity (cf. 10:30).

14:2 mansions. Cf. v. 23, where the same Greek term is translated “home.”

14:3 I will come again. Cf. v. 18; 20:19–23. receive you to Myself. Although other Jewish stories circulated of heroes (especially of Elijah and Enoch) being caught up to God, only here does one going to the Father bring all His followers into the Father’s presence with Him.

14:4 the way. In Jewish literature, God’s true path of righteousness could be called “the way.” (For its exclusivity, cf. note on Matt. 7:13–14.) Some scholars also think of the way of salvation in John 1:23.

14:5 how ... ? As here and in vv. 8,22, disciples often asked their teachers questions for clarification or requested knowledge.

14:6 the way. See note on v. 4. except through Me. Gentiles complained about Jews’ “intolerance” because Jews insisted on only one God. Some Jewish groups, however, notably the Qumran community, were even more exclusive; they believed that they followed the only path to God and that other Jewish groups were lost. Jesus goes beyond such groups; He does not teach a way to God, but rather is the way to God.

14:8 show us the Father. Philip’s request might echo Moses’ prayer to see God’s glory in Ex. 33:18 (using the same verb in both). Thus Jesus is the one who Moses saw (see notes on John 1:14–18; 8:56; 12:41).

14:9 He who has seen Me has seen the Father. Divine Wisdom (see notes on 1:1,3,4–5) appears as God’s image in Wisdom of Solomon 7:26.

14:11 believe Me for the sake of the works themselves. Faith was the proper response to signs (e.g., Ex. 4:4–9; 19:9; Num. 14:11).

14:12–14 greater works than these he will do ... If you ask anything in My name, I will do it. General statements of principle were sometimes qualified for particular circumstances (cf., e.g., 1 John 5:14). Nevertheless, few if any other teachers offered promises from God as radical as this (see Matt. 7:7–8 and note on Matt. 7:7), and none dared offer such radical promises about their own name.

14:13,14 name. Although a range of meaning for “name” existed, the idea here may be that they ask based on their relationship with, and as agents of, Jesus (acting as Jesus would and through His privilege).

14:15 If you love Me, keep My commandments. The OT already closely connected love for God with obeying His commandments (Ex. 20:6; Deut. 5:10; 6:5–6; 11:1,13,22; 13:3–4; 19:9).

14:16 Helper. The term translated “helper” did not always carry, but sometimes carried, legal connotations (cf. 16:8–11).

14:17 the Spirit of truth. The Dead Sea Scrolls also spoke of “the Spirit of truth” that worked in God’s chosen remnant, contrasting this spirit with the spirit of falsehood at work in the world (cf. 1 John 4:6). Judaism treated the Spirit as a divine aspect rather than as a distinct person; this passage treats the Spirit as a distinct person like Jesus. will be in you. In Scripture, God’s Spirit sometimes filled His agents (e.g., Ex. 31:3; 35:31; Deut. 34:9; Mic. 3:8), was often upon them (Num. 11:17, 25–26; 24:2; Judg. 3:10; Ezek. 11:5), and was sometimes said to be in them (Num. 27:18; cf. Gen. 41:38). In the promised time of restoration, however, God would pour His Spirit on all His people (Joel 2:28) and the Spirit would remain in them (Ezek. 36:27).

14:18 orphans. Orphans needed others to speak on their behalf (Deut. 10:18; 24:17; Is. 1:17,23). Ancient writers sometimes used “orphan” to refer to those bereaved of others besides a father (in this case, their special teacher). In this context, Jesus’ coming may refer to His coming to impart the Spirit (John 14:16–17), which occurs in 20:19–23.

14:21 manifest Myself to him. Divine revelation was sometimes selective: thus Balaam’s donkey saw the angel before Balaam did (Num. 22:23,27–28), only Elisha and his servant witnessed the heavenly armies (2 Kin. 6:16–17), others felt terror but only Daniel saw a vision (Dan. 10:7), and so forth.

14:23 loves ... keep. See note on v. 15. Our home with him. God’s presence with all His people was always the ideal even in this age (Ex. 25:8; 29:46; Lev. 26:11–12) and was the promise for the future era (Ezek. 37:27–28; 43:9); through the Spirit (see note on John 14:17) God’s people experience His presence on a much more personal level than before (as suggested in Ezek. 36:27).

14:27 Peace I leave with you. Many Jewish teachers valued peace, especially in the wake of the Jewish-Roman war. The “Roman peace” promised by the empire was a hollow fiction in practice, at least in regions where Rome remained at war or in danger of it.

14:29 See note on 13:19.

14:30 ruler of this world. See note on 12:31.

15:1 I am the true vine. In the OT God’s people sometimes appear as a vine (Ps. 80:8; Hos. 10:1) or vineyard (Is. 5:7). Jesus reapplies the image in a more personal and organic way (e.g., John 15:4–5). vine. Farmers in Palestine, Asia Minor, Greece and elsewhere frequently grew vines; some specialized in this.

15:2 For the metaphor of God’s people bearing fruit when God restores them, cf. Is. 27:6; Hos. 14:4–8. Vines, normally tied to posts or sometimes trees, required more detailed attention than did most other plants. every branch ... that does not bear fruit He takes away ... every branch that bears fruit He prunes. The farmer would prune away fruitless branches so that the vine’s strength would go into the fruitful branches. One pruned the weakest vines most thoroughly, for the sake of bearing greater fruit in the long run. Most of the prunings during the year trimmed fruitful branches to strengthen them, but the severest annual pruning cut off the completely fruitless branches (as in v. 6; cf. Is. 18:5–6).

15:4 cannot bear fruit ... neither can you. Branches no longer attached to the vine obviously could not bear fruit; without being supplied by the life of the vine, they would quickly die if they were not already dead.

15:6 throw them into the fire. Worthless for building, fruitless vine branches were burned; the image recalls the Jewish belief in the fire of Gehinnom (see note on Matt. 3:12).

15:10 commandments ... love. See note on 14:15.

15:12 love one other. See note on 13:34.

15:13 lay down one’s life for his friends. Later rabbis, perhaps reflecting wider Jewish custom, did not place a special value on laying down one’s life for one’s friends. By contrast, Greeks treasured this act as the greatest expression of friendship, and would have appreciated this message. Loyalty was one of the highest ideals of ancient friendship.

15:14 friends. Although friendship that emphasized loyalty (v. 13) and intimacy (v. 15) usually involved equality, ancients were aware of forms of friendship between social superiors and inferiors (e.g., the language of friendship was applied to patron-client relationships, in which patrons supplied some needs of clients).

15:15 I have called you friends. Many ancient hearers could have related to some of Jesus’ ideas here. Ancient ideals of friendship included intimacy and the sharing of the secrets of one’s heart in confidence. The Jewish philosopher Philo spoke of friendship with God; at times he contrasts this status with being mere servants. Wisdom also was said to make holy persons “friends of God, and prophets” (Wisdom of Solomon 7:27). Scripture called Abraham God’s friend (2 Chr. 20:7; Is. 41:8), perhaps partly because God would not keep relevant matters from him (Gen. 18:17). God also treated Moses as a friend, speaking with him “face to face” (Ex. 33:11); cf. the possible allusion to Ex. 33:18 in John 14:8 (see note there).

15:16 I chose you and appointed you. Most Jewish teachers welcomed prospective disciples; although Jesus apparently did the same, the Gospels emphasize that He chose His own core disciples. In the OT God chose His people by Hs grace (Deut. 7:6–7; 9:5); the Israelites were the only people to experience that privilege (Deut. 14:2). God started by choosing Abram (Neh. 9:7); other individuals were chosen for various tasks (e.g., Ex. 35:30). Being chosen can give the disciples confidence in their fruitfulness. ask ... in My name. See note on 14:12–14.

15:18 it hated Me before it hated you. Comparison was a major feature of ancient elaboration; Jesus turns from the subject of love in God’s community to that of hatred in the world’s. In the Mediterranean world, friendship (vv. 13–15) normally entailed also being an enemy to a friend’s enemies. Jesus does not imply that we should hate the world or treat it as an enemy; the point instead is the world’s enmity toward Jesus: those who hate Him will also hate His friends.

15:22 now they have no excuse. Jewish teachers recognized that knowing the truth increased one’s moral responsibility.

15:25 They hated Me without a cause. Quoted from Ps. 69:4. The context, as in some other psalms, addresses the righteous who suffer (cf. John 2:17).

15:26 the Helper ... will testify of Me. The term “testify” was by now used beyond judicial settings, but a judicial image here would fit “helper” (see note on 14:16) and a possible image of prosecution in 16:8–11.

15:27 Empowerment by the Spirit (v. 26) and testifying are also linked in Isaiah (Is. 42:1; 43:10–12; 44:3,8).

16:2 put you out of the synagogues ... kills you. Other sources confirm that Jesus did envision ostracism for His name’s sake (Luke 6:22), but John’s repeated emphasis on this point was probably relevant to his original audience (cf. John 12:42; see note on 9:34). Jewish persecutors may have modeled their persecution of Jesus’ followers on Phinehas’s zeal to appease God’s anger (Num. 25:7–11; Ps. 106:30–31); some Jewish groups had earlier persecuted other Jewish groups (reported by Josephus, in the Dead Sea Scrolls, and by later rabbis). Although we read of some deadly violence against Jesus’ followers from fellow Jews (Acts 7:58–60; cf. Acts 9:1; 1 Thess. 2:14–15), it was not the norm. Some scholars think, however, that the expulsion of Jewish believers in Jesus from local synagogues may have sometimes generated the same effect (cf. Rev. 2:9–10). Without the protection of being recognized as part of the Jewish community, believers in Jesus, on this view, could lose their exemption from the imperial cult and (in some communities) be subject to charges of disloyalty to the state. Direct fatal persecution probably came and was expected to come especially from Gentiles (Rev. 2:13; 13:15).

16:7 Helper. See note on 14:16. Here the Spirit comes to believers, and thus in vv. 8–11 may work through the believers’ proclamation of Jesus as the Spirit had once worked through the prophets (Neh. 9:30).

16:8 He will convict. Ancient speakers and writers could lay out the points they would cover, as here, before elaborating them (as in vv. 7–11). Those who view the context as forensic (see notes on 14:17; 15:26) can view the conviction here as a sort of prosecution. The OT occasionally depicts God as Advocate for His people and consequently the one who enacts justice against their enemies (Jer. 50:34; 51:36; Lam. 3:58–59,64).

16:13 the Spirit of truth. See note on 14:17. guide you into all truth. Lit., “in all the truth”; the psalmist prayed for God to lead him in truth (Ps. 25:5), probably meaning God’s faithfulness (Ps. 86:11), though “truth” here in John 16:13 undoubtedly relates to Jesus (14:6). whatever He hears. Probably involves speaking what is on the Lord’s heart, as Jesus did regarding the Father (see note on 15:15); the Spirit was often connected with prophetic inspiration, so this presumably involves enabling believers to continue to hear the Lord’s voice. things to come. Might involve the prophetic dimension of the Spirit’s work (e.g., Num. 11:25–26; 1 Sam. 10:6,10); among others, Jewish apocalyptic writers were interested in matters to come.

16:15 All things that the Father has are Mine. One commonly cited ideal in antiquity was that “friends share all things in common”; friends also shared their hearts (cf. v. 13; 15:15).

16:16,17,18 a little while. In Isaiah, “a little while” (Is. 26:20) appears in the context of figurative childbirth (Is. 26:17–18) and the raising of the dead (Is. 26:19), as here (John 16:21).

16:21 in labor ... sorrow. Everyone recognized that birth pangs are severe; it was one of the most common Biblical images for suffering (e.g., Is. 13:8), applied even to ancient Jewish images of the end time. See also note on John 16:16,17,18.

16:22 I will see you again and your heart will rejoice. Possibly Jesus alludes to an image in Isaiah: Zion births the restored Jerusalem (Is. 66:8), and they “see” and “shall rejoice” (Is. 66:14).

16:23–24 See notes on 14:12–14.

16:25 I have spoken to you in figurative language. Like many sages, Jesus often speaks in riddles.

16:32 you will be scattered. When their leader died or failed to shepherd God’s people, the people were often scattered (1 Kin. 22:17; Ezek. 34:5–6; Zech. 13:7).

17:1–26 Writers and speakers often summarized key themes at the end of a section or work; Jewish sources often report a dying figure’s final advice to his children or followers; and in genuine farewell speeches people in general could emphasize key advice before dying or departing. This prayer of Jesus to the Father pulls together many important themes from Jesus’ teaching found throughout John’s Gospel.

17:1 to heaven. Looking up was a common posture in prayer. hour. See note on 12:23. Glorify. See notes on 12:23,41,43.

17:2 authority ... eternal life. Both eternal life and eternal authority belonged to the future age (cf. Dan. 7:13–14; 12:2). Those who believe in Jesus recognize that the climactic future era of promise has already begun (cf. Ps. 110:1–2).

17:3 that they may know You, the only true God, and Jesus Christ. For knowing God in a covenant relationship, see note on 10:14–15; for life dependent on divine life, cf. note on 15:4.

17:5 glorify Me together with Yourself. Moses reflected God’s glory (Ex. 34:29–35), but Jesus reflects God’s glory in a greater sense, closer to the way that Jewish thought often applied to divine Wisdom (cf. Wisdom of Solomon 7:25–27). He shared the Father’s glory before the world began. On Jesus’ preexistence, see notes on John 1:1; 8:58. Wisdom was held to exist before the world, but because God does not share His glory with another (Is. 42:8; 48:11), such language implies Jesus’ deity.

17:6 I have manifested Your name. Revealing God’s name included revealing His character (Ex. 33:19; 34:5,14). Many Jewish people prayed daily for God’s name to be shown holy in all the world and thus honored, as the prophets had promised.

17:8 I have given to them the words which You have given Me. Some Jewish hearers might think of how Moses revealed God’s words; but Jesus is greater than Moses (cf. note on v. 5).

17:10 All Mine are Yours. Ideally those who were intimate shared everything; it also expressed commitment to act in concert (1 Kin. 22:4; 2 Kin. 3:7).

17:12 the son of perdition. An idiom meaning “one who is doomed to destruction.” The Psalms often speak of the enemies of the righteous sufferer perishing (e.g., Ps. 9:3; 37:20); the betraying friend of Ps. 41:9 would also not triumph (Ps. 41:11).

17:15 not ... take them out of the world. Some groups, such as some Essenes, probably the group responsible for the major Dead Sea Scrolls, physically withdrew from the world into the wilderness. Jesus instead prays for protection for His people (as Jewish people often did).

17:17 Sanctify... Your word is truth. God’s word is truth (Ps. 119:142,160), and Jewish tradition declared that God had consecrated (sanctified) Israel, separating them from the rest of the world, by giving them His law.

17:22 the glory ... I have given them. God was glorified or honored by His glory or honor among His people (Is. 44:23; 46:13; 49:3; 55:5; 60:1–2).

17:23 made perfect in one. Division was common in ancient politics and life; unity was a common exhortation. loved them. Jewish people celebrated God’s special love for His people, a love here applied to all believers (v. 20).

18:1–19:42 When ancient biographers wrote about a person whose death was significant (e.g., a martyr), they generally devoted significant space to recounting the person’s death.