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1:1In the beginning was the Word, and the Word was with God, and the Word was God. 2The same was in the beginning with God. 3All things were made by him; and without him was not any thing made that was made. 4In him was life; and the life was the light of men. 5And the light shineth in darkness; and the darkness comprehended it not. 6There was a man sent from God, whose name was John. 7The same came for a witness, to bear witness of the Light, that all men through him might believe. 8He was not that Light, but was sent to bear witness of that Light. 9That was the true Light, which lighteth every man that cometh into the world. 10He was in the world, and the world was made by him, and the world knew him not. 11He came unto his own, and his own received him not. 12But as many as received him, to them gave he power to become the sons of God, even to them that believe on his name: 13Which were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God. 14And the Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and truth. 15John bare witness of him, and cried, saying, This was he of whom I spake, He that cometh after me is preferred before me: for he was before me. 16And of his fulness have all we received, and grace for grace. 17For the law was given by Moses, but grace and truth came by Jesus Christ. 18No man hath seen God at any time; the only begotten Son, which is in the bosom of the Father, he hath declared him. This passage cannot be understood properly without the underlying pre-NT Jewish template that informs it. The prologue to John's gospel makes a precise identification of Christ with Wisdom, describing the Logos' Christological role (1:3), its role as the ground of human knowledge (1:9) and as the mediator of special revelation (1:14) -- the three roles of the pre-existent Logos/Wisdom. In calling Jesus God's Logos, John was affirming Jesus' eternality and ontological oneness with the Father by connecting him with the Wisdom tradition. Now consider these parallels with John's prologue and the Wisdom literature:
Anyone who knows the JWs knows what the issue here is. They want to put an article in the text: "the Word was a God." Well, if you are expecting me to trot out a lot of technical Greek here, and produce arguments against the a, I'll have to disappoint you -- not because I think the JWs are right, but because it makes no difference if they are. Why? First, because it is clear, as we have shown, that John's prologue is deeply influenced by the "Wisdom connection". Even if John calls the Word "a god," it is clear from his connection to the Wisdom tradition what he thinks the relation of this "second god" to the first God involves -- something that matches the Trinitarian view, not the JW view. Calling Christ "a god" does not carry with it the freight, "an ontologically separate being." Second, we already know that the Jewish historian Philo's vision of the Logos was the same as the Christian idea of Jesus, in terms of the Logos' relation to God the Father. Yet Philo does indeed call the Logos a "second God". If Philo can do this and yet maintain the two entities as ontologically related, in the same sense that we believe Jesus and the Father to be related, then even if the JWs are correct about the reading, "the Word was a god", this says nothing against an ontological relationship in a Trinitarian sense. To put it another way: Even if the JWs win the battle over including "a" in John 1:1, they still lose the war over the nature of Jesus, both because of the Wisdom context of John's prologue and because the phrasing "a god" would still accommodate, in light of Philo, a Trinitarian conception of the Godhead. 19And this is the record of John, when the Jews sent priests and Levites from Jerusalem to ask him, Who art thou? 20And he confessed, and denied not; but confessed, I am not the Christ. 21And they asked him, What then? Art thou Elias? And he saith, I am not. Art thou that prophet? And he answered, No. 22Then said they unto him, Who art thou? that we may give an answer to them that sent us. What sayest thou of thyself? 23He said, I am the voice of one crying in the wilderness, Make straight the way of the Lord, as said the prophet Esaias. 24And they which were sent were of the Pharisees. 25And they asked him, and said unto him, Why baptizest thou then, if thou be not that Christ, nor Elias, neither that prophet? 26John answered them, saying, I baptize with water: but there standeth one among you, whom ye know not; 27He it is, who coming after me is preferred before me, whose shoe’s latchet I am not worthy to unloose. 28These things were done in Bethabara beyond Jordan, where John was baptizing. In an alleged contradiction between 1:21 and Matt. 11:14, a false dichotomy has been set up. Keener [Matthew commentary, 439] notes that later rabbis interpreted Malachi as saying that Elijah, who had not actually died (but was taken up in a whirlwind), would himself return. JB was aware that he was the Elijah-to-come predicted in Malachi and told the Jews in John 1 something to the effect of "I am not Elijah in the sense that you think of it." Support for this thesis comes from the fact that John presents the Jews in his gospel as being blind to the Scriptures. And with their mistaken notion of who and what the Messiah should be like, it is not unreasonable at all to think that they might be mistaken on the nature of the Elijah-to-come mentioned in Malachi. The Jews might have been thinking that this Elijah-to-come would be the "real live" Elijah of the books of the Kings physically returning from heaven, and JB's denial was aimed at refuting the notion that he was the "real and live" Elijah. It would have been interesting to hear JB's response to the question "Are you here in the spirit of Elijah?" (A reader noted such a distinction in Luke 1:17: "And he will go on before the Lord, in the spirit and power of Elijah...") A reader has also made this interesting observation, concerning these verses: Hosea 3:5 Afterward shall the children of Israel return, and seek the LORD their God, and David their king; and shall fear the LORD and his goodness in the latter days. Ezekiel 34:23-24 And I will set up one shepherd over them, and he shall feed them, even my servant David; he shall feed them, and he shall be their shepherd. And I the LORD will be their God, and my servant David a prince among them; I the LORD have spoken it. In these passages the Messianic king is called "David" -- and this is the same sense in which John is properly called "Elijah" by Malachi 4. V. 18: The Greek word here is horao, and is used in the sense of understanding, as in Matthew 18:10: "Take heed that ye despise not one of these little ones; for I say unto you, That in heaven their angels do always behold the face of my Father which is in heaven." So it does not contradict verses that say God cannot be seen. Is 1:28 a geographical error? Error is claimed inasmuch as the places highlighted are regarded as "fictitious" and never having existed. This reflects the standard line that any place uniquely mentioned in the Bible and nowhere else must be a fiction - a line of reasoning that would render a great many geographical locations mentioned uniquely in single ancient authors "fictitious". In terms of actual locations, here is what is now being said by scholars [John commentaries by Brown, Carson, and Lindars]. "Bethany beyond Jordan" may be an otherwise unknown village, or it may be a variant spelling of a region called Batanea that is beyond the Jordan. John may be using a variant spelling (as Josephus used three different spellings for the same region!) or making an intentional alteration to allude to the later Bethany, so that Jesus' ministry began and ended at a Bethany. Aenon near Salim has been supposed to be at any one of three places; the likeliest candidate is a Salim near Shechem, which has a village now called Ainun nearby. However, since "Ainon" means "springs" and "Salim" means "peace", what we have here is a place name that would be very common in Israel (like our modern "Ridgewood"). Sychar is though to be either a corruption of Shechem or else a reference to a village called Askar. 29The next day John seeth Jesus coming unto him, and saith, Behold the Lamb of God, which taketh away the sin of the world. 30This is he of whom I said, After me cometh a man which is preferred before me: for he was before me. 31And I knew him not: but that he should be made manifest to Israel, therefore am I come baptizing with water. 32And John bare record, saying, I saw the Spirit descending from heaven like a dove, and it abode upon him. 33And I knew him not: but he that sent me to baptize with water, the same said unto me, Upon whom thou shalt see the Spirit descending, and remaining on him, the same is he which baptizeth with the Holy Ghost. 34And I saw, and bare record that this is the Son of God. 35Again the next day after John stood, and two of his disciples; 36And looking upon Jesus as he walked, he saith, Behold the Lamb of God! Verus Matthew 3:14-5 -- But John tried to deter him, saying, "I need to be baptized by you, and do you come to me?" Jesus replied, "Let it be so now; it is proper for us to do this to fulfill all righteousness." Then John consented. Did John recognize Jesus, or not? Matthew 3:5-6 tells us what John did for a living: People went out to him from Jerusalem and all Judea and the whole region of the Jordan. Confessing their sins, they were baptized by him in the Jordan River. This was probably a public confession. The person who came to be baptized somehow let it know that they were fessing up; most likely they 'fessed to John or one of his disciples prior to baptism. Now let's put this into historical perspective. Jesus comes along for baptism...and does what? He confesses no sin whatsoever. John is probably flabbergasted and thinking one of two things, perhaps even simultaneously: 1. Whoa! This is the one I was waiting for? Why is he undergoing this rite of repentance? 2. How can I be sure that this is the right guy? I haven't been watching him 24 hours a day! Well, if you're John, you might just play it safe and assume that the guy is telling the truth...that is, unless you want to allow that something about Jesus, as the group put it, "triggered a recognition (revelation?) in John as to Jesus' identity which elicited the statement of Matt. 3:14." From there, the settling of the Holy Spirit becomes a matter of confirmation that fixes the identity of Jesus in John's head once and for all. 37And the two disciples heard him speak, and they followed Jesus. 38Then Jesus turned, and saw them following, and saith unto them, What seek ye? They said unto him, Rabbi, (which is to say, being interpreted, Master,) where dwellest thou? 39He saith unto them, Come and see. They came and saw where he dwelt, and abode with him that day: for it was about the tenth hour. 40One of the two which heard John speak, and followed him, was Andrew, Simon Peter’s brother. 41He first findeth his own brother Simon, and saith unto him, We have found the Messias, which is, being interpreted, the Christ. 42And he brought him to Jesus. And when Jesus beheld him, he said, Thou art Simon the son of Jona: thou shalt be called Cephas, which is by interpretation, A stone. On 1:42, verses Matt. 16:17, Skeptics want to know when it is that Peter figured out Jesus was the Christ. John 1:41 isn't a picture of Simon Peter figuring it out; it's a picture of Peter's brother Andrew figuring it out and telling Peter. What Peter figured out from that is not related -- but since this seems to be John's place for significant confessions (as Nathaniel's a few verses later) it seems likely that Peter had some doubts about Andrew's excitement, and didn't "get the point" at this time -- but did later, around when Matt and Mark say he did.
2:1And the third day there was a marriage in Cana of Galilee; and the mother of Jesus was there: 2And both Jesus was called, and his disciples, to the marriage. 3And when they wanted wine, the mother of Jesus saith unto him, They have no wine. 4Jesus saith unto her, Woman, what have I to do with thee? mine hour is not yet come. Critics often accuse Jesus of being rude to his mother here; however, as parallel phrases in Greek literature show, this is not a phrase of derision or rudeness but of loving respect (as our NIV correctly captures). Consider this relevant data:
Malina and Rohrbaugh [Social-Science commentary, 299] add that such implication of distance was in fact quite proper in a society where men were expected to break the maternal bonds by a certain age. Jesus' reaction is entirely respectful and appropriate in this context.
For charges that the Temple incident was unnecessary violence, see http://www.christian-thinktank.com/violentx.html This event presents something of an oddity, as one may find scholars who actually think John represents a more accurate tradition, while the Synoptics have mistakenly put the cleansing at the end of of Jesus' ministry. A standard answer (which has nothing to do with "piety" but with common sense historical detective work) is that Jesus cleansed the Temple twice, once at the beginning of his ministry, and once at the end. Another idea is that there was no personal witness to these events, but that they were handed down through an intermediate source and later arranged according to community needs. Of course one is constrained to ask why speculative and unknown "communities" with speculated and otherwise unknown "needs" is any better an explanation than that each evangelist chose to report a different cleansing to meet certain "needs". In both cases a theory dictates the facts rather than the other way around. The latter idea, however, has a certain advantage, aside from the simple fact that it doesn't mangle the data. Jesus as an observant Jew certainly visited the Jerusalem Temple many times in his life. Cleansing the Temple as an act of "prophetic demonstration" (as most agree it is) is not something that was likely to have been done once. Indeed, it is arguably something Jesus would have done, to some extent, on numerous visits to Jerusalem, during any one of the major Jewish festivals. One may ask the question of whether a pious Jesus would be any less incensed at the Temple abuses at any given time than another. Notably John's Gospel has a chronological marker that is quite incidental and therefore rings of authenticity: the note that the Temple has been under construction for 46 years (2:20), which places this incident in 27-28, at the beginning of Jesus' ministry (Witherington, John commentary, 87). Note as well that in John, Jesus merely orders the sellers of doves (whose wares are more likely to be able to escape) to leave, whereas in Mark and Matthew he overturns their seats, indicating a progression in reaction that suits a later cleansing. It does remain possible that either John or the others have purposely dischronologized a single event in Jesus' ministry. But there remains no logical or historical barrier to a "dual cleansing action". 2:20 some regard this as incorrect because Josephus in his Antiquities 15.11.6 says that the temple was built in a year and a half, between 19-17 BC. But while the main temple building was indeed "done" at this time, construction on it continued up until 63 AD - including through the time period referenced above. 3:1 There was a man of the Pharisees, named Nicodemus, a ruler of the Jews: 2The same came to Jesus by night, and said unto him, Rabbi, we know that thou art a teacher come from God: for no man can do these miracles that thou doest, except God be with him. 3Jesus answered and said unto him, Verily, verily, I say unto thee, Except a man be born again, he cannot see the kingdom of God. 4Nicodemus saith unto him, How can a man be born when he is old? can he enter the second time into his mother’s womb, and be born? 5Jesus answered, Verily, verily, I say unto thee, Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God. Some would claim that the phrase "born of water" clearly refers to water baptism. While many see an allusion to baptism here that Christian readers would recognize, there is a serious problem with seeing a reference to baptism that cannot be controverted, and that is that Nicodemus would not have the slightest idea that Jesus was referring to it. How could Nicodemus understand a reference to "an as yet nonexistent sacrament"? The correct interpretation of this verse is found in light of the intimate connection of water, spirit, and cleansing in Judaism. As Beasley-Murray observes, "The conjunction of water and Spirit in eschatological hope is deeply rooted in the Jewish consciousness." This motif is found in Ezekiel 36:25-27: I will sprinkle clean water on you, and you will be clean; I will cleanse you from all your impurities and from all your idols. I will give you a new heart and put a new spirit in you; I will remove from you your heart of stone and give you a heart of flesh. And I will put my Spirit in you and move you to follow my decrees and be careful to keep my laws. Similar sentiments are found elsewhere in Jewish literature. Here is another passage from the Qumran material (1QS 4:19-21): He will cleanse him of all wicked deeds by means of a holy spirit; like purifying waters He will sprinkle upon him the spirit of truth. While John's readers would undoubtedly recognize the baptismal "freight" the word water carried with it in this context, it is improper to read this passage as though the freight had been loaded before the train got to the station. At the core of John 3:5 is the metaphorical use of water in Judaism as a symbol of interior cleansing -- not a declaration that baptism is required to enter the Kingdom of God. [See for these points commentaries of John by Brown (141-2), Morris (193), Beasley-Murray (49), and Borhcert (111, 173).] 6That which is born of the flesh is flesh; and that which is born of the Spirit is spirit. 7Marvel not that I said unto thee, Ye must be born again. 8The wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh, and whither it goeth: so is every one that is born of the Spirit. 9Nicodemus answered and said unto him, How can these things be? 10Jesus answered and said unto him, Art thou a master of Israel, and knowest not these things? 11Verily, verily, I say unto thee, We speak that we do know, and testify that we have seen; and ye receive not our witness. 12If I have told you earthly things, and ye believe not, how shall ye believe, if I tell you of heavenly things? 13And no man hath ascended up to heaven, but he that came down from heaven, even the Son of man which is in heaven. Some skeptics charge Jesus with missing out on Elijah being first to "ascend into heaven" but the solution is the same as it is today: The Hebrew word translated "heaven" in the first verse. shamiyim, simply means the sky, as "heavens" does metaphorically today. The "heavens" were also regarded as the abode of God, but at the time of 2 Kings there was as yet no conception of "Heaven" with a capital H as the special abode of God shared with His people.
The Greek word in John, ouranos, can also mean the sky, but it is also used in the sense of God's realm (as in, the "Kingdom of Heaven" [ouranos]. Note John 3:27 "John answered and said, A man can receive nothing, except it be given him from heaven." The word carries theological freight that shamiyim does not. Therefore, there is no conflict in these verses, for 2 Kings merely asserts where Elijah went physically and carries no theological overtones.
V. 35, vs. Matt. 20:23: Critics citing this one should spend a minute checking linguistic options in a Greek lexicon. The aorist infinitive dounai (of didomi ) which the AV translates as "to give" may also be rendered "to grant". See the BAGD lexicon entry for this fact. Thus, if the best rendering of dounai is in fact "to grant" in the Matthean passage, then there is absolutely no argument for a contradiction here, for Jesus' words to the Sons of Thunder that "to sit on my right and my left is not mine to grant" merely is a statement about the exercise of Jesus' authority in this particular matter, which does not at all contradict John 3:35. Those who don't appreciate this basic fact and wish to pursue the argument further must somehow demonstrate that the ability to grant the seating at His right and left is a "thing" in the same sense as John 3:35. Recalling that there is no direct word for "things" (usually a neuter article or demonstrative is used in lieu of a Greek word for "thing[s]"), I do not know how this could be done. If one instead favors the translation of dounai as "to give" as the AV has it, the assertion rests on the mistaken premise that not being able to give something somehow necessitates that one does not have it in the first place. But this is in error. I have my life but I cannot give it to somebody (only in a figurative sense such as were I to tell some hypothetical bride-to-be this is a sense of commitment -- but the request to sit at Jesus' right and left was a physical concept!). I have my family heirlooms, but I am not really free to give them to anybody (the relatives would be angry!). I have my degrees but cannot give my neighbor my doctorate. One may have a (dream) job but it is not one's prerogative to give it to somebody. We see that there are situations (and it is not hard to think of them) where we have something but do not have the full freedom (for various possible reasons as in the examples) to give them. So, if Jesus states that the request is not his to grant, it does not at all follow that John 3:35 is contradicted. These two passages are really very poor candidates for contradiction. 4:1When therefore the Lord knew how the Pharisees had heard that Jesus made and baptized more disciples than John, 2(Though Jesus himself baptized not, but his disciples,) 3He left Judaea, and departed again into Galilee. 4And he must needs go through Samaria. 5Then cometh he to a city of Samaria, which is called Sychar, near to the parcel of ground that Jacob gave to his son Joseph. 6Now Jacob’s well was there. Jesus therefore, being wearied with his journey, sat thus on the well: and it was about the sixth hour. 7There cometh a woman of Samaria to draw water: Jesus saith unto her, Give me to drink. 8(For his disciples were gone away unto the city to buy meat.) 9Then saith the woman of Samaria unto him, How is it that thou, being a Jew, askest drink of me, which am a woman of Samaria? for the Jews have no dealings with the Samaritans. 10Jesus answered and said unto her, If thou knewest the gift of God, and who it is that saith to thee, Give me to drink; thou wouldest have asked of him, and he would have given thee living water. 11The woman saith unto him, Sir, thou hast nothing to draw with, and the well is deep: from whence then hast thou that living water? 12 Art thou greater than our father Jacob, which gave us the well, and drank thereof himself, and his children, and his cattle? 13Jesus answered and said unto her, Whosoever drinketh of this water shall thirst again: 14But whosoever drinketh of the water that I shall give him shall never thirst; but the water that I shall give him shall be in him a well of water springing up into everlasting life. 15The woman saith unto him, Sir, give me this water, that I thirst not, neither come hither to draw. 16Jesus saith unto her, Go, call thy husband, and come hither. 17The woman answered and said, I have no husband. Jesus said unto her, Thou hast well said, I have no husband: 18For thou hast had five husbands; and he whom thou now hast is not thy husband: in that saidst thou truly. 19The woman saith unto him, Sir, I perceive that thou art a prophet. 20Our fathers worshipped in this mountain; and ye say, that in Jerusalem is the place where men ought to worship. 21Jesus saith unto her, Woman, believe me, the hour cometh, when ye shall neither in this mountain, nor yet at Jerusalem, worship the Father. 22Ye worship ye know not what: we know what we worship: for salvation is of the Jews. 23But the hour cometh, and now is, when the true worshippers shall worship the Father in spirit and in truth: for the Father seeketh such to worship him. 24God is a Spirit: and they that worship him must worship him in spirit and in truth. 25The woman saith unto him, I know that Messias cometh, which is called Christ: when he is come, he will tell us all things. 26Jesus saith unto her, I that speak unto thee am he. 27And upon this came his disciples, and marvelled that he talked with the woman: yet no man said, What seekest thou? or, Why talkest thou with her? 28The woman then left her waterpot, and went her way into the city, and saith to the men, 29Come, see a man, which told me all things that ever I did: is not this the Christ? 30Then they went out of the city, and came unto him. 31 In the mean while his disciples prayed him, saying, Master, eat. 32But he said unto them, I have meat to eat that ye know not of. 33Therefore said the disciples one to another, Hath any man brought him ought to eat? 34Jesus saith unto them, My meat is to do the will of him that sent me, and to finish his work. 35Say not ye, There are yet four months, and then cometh harvest? behold, I say unto you, Lift up your eyes, and look on the fields; for they are white already to harvest. 36And he that reapeth receiveth wages, and gathereth fruit unto life eternal: that both he that soweth and he that reapeth may rejoice together. 37And herein is that saying true, One soweth, and another reapeth. 38I sent you to reap that whereon ye bestowed no labour: other men laboured, and ye are entered into their labours. 39And many of the Samaritans of that city believed on him for the saying of the woman, which testified, He told me all that ever I did. 40So when the Samaritans were come unto him, they besought him that he would tarry with them: and he abode there two days. 41And many more believed because of his own word; 42And said unto the woman, Now we believe, not because of thy saying: for we have heard him ourselves, and know that this is indeed the Christ, the Saviour of the world. 43Now after two days he departed thence, and went into Galilee. 44For Jesus himself testified, that a prophet hath no honour in his own country. 45Then when he was come into Galilee, the Galilaeans received him, having seen all the things that he did at Jerusalem at the feast: for they also went unto the feast. 46So Jesus came again into Cana of Galilee, where he made the water wine. And there was a certain nobleman, whose son was sick at Capernaum. 47When he heard that Jesus was come out of Judaea into Galilee, he went unto him, and besought him that he would come down, and heal his son: for he was at the point of death. 48Then said Jesus unto him, Except ye see signs and wonders, ye will not believe. 49The nobleman saith unto him, Sir, come down ere my child die. 50Jesus saith unto him, Go thy way; thy son liveth. And the man believed the word that Jesus had spoken unto him, and he went his way. 51And as he was now going down, his servants met him, and told him, saying, Thy son liveth. 52Then enquired he of them the hour when he began to amend. And they said unto him, Yesterday at the seventh hour the fever left him. 53So the father knew that it was at the same hour, in the which Jesus said unto him, Thy son liveth: and himself believed, and his whole house. 54This is again the second miracle that Jesus did, when he was come out of Judaea into Galilee. 5:1After this there was a feast of the Jews; and Jesus went up to Jerusalem. 2Now there is at Jerusalem by the sheep market a pool, which is called in the Hebrew tongue Bethesda, having five porches. 3In these lay a great multitude of impotent folk, of blind, halt, withered, waiting for the moving of the water. 4For an angel went down at a certain season into the pool, and troubled the water: whosoever then first after the troubling of the water stepped in was made whole of whatsoever disease he had. 5And a certain man was there, which had an infirmity thirty and eight years. 6When Jesus saw him lie, and knew that he had been now a long time in that case, he saith unto him, Wilt thou be made whole? 7The impotent man answered him, Sir, I have no man, when the water is troubled, to put me into the pool: but while I am coming, another steppeth down before me. 8Jesus saith unto him, Rise, take up thy bed, and walk. 9And immediately the man was made whole, and took up his bed, and walked: and on the same day was the sabbath. 10The Jews therefore said unto him that was cured, It is the sabbath day: it is not lawful for thee to carry thy bed. 11He answered them, He that made me whole, the same said unto me, Take up thy bed, and walk. 12Then asked they him, What man is that which said unto thee, Take up thy bed, and walk? 13And he that was healed wist not who it was: for Jesus had conveyed himself away, a multitude being in that place. 14Afterward Jesus findeth him in the temple, and said unto him, Behold, thou art made whole: sin no more, lest a worse thing come unto thee. 15The man departed, and told the Jews that it was Jesus, which had made him whole. 16And therefore did the Jews persecute Jesus, and sought to slay him, because he had done these things on the sabbath day. v. 11: The comment by Jesus' opponents may be reflective of later Mishnah rules that forbade carrying things, especially beds, on the Sabbath, but these are merely interpretations of the "no work on the Sabbath" rule, not actual law. 17But Jesus answered them, My Father worketh hitherto, and I work. 18Therefore the Jews sought the more to kill him, because he not only had broken the sabbath, but said also that God was his Father, making himself equal with God. 19Then answered Jesus and said unto them, Verily, verily, I say unto you, The Son can do nothing of himself, but what he seeth the Father do: for what things soever he doeth, these also doeth the Son likewise. 20For the Father loveth the Son, and sheweth him all things that himself doeth: and he will shew him greater works than these, that ye may marvel. 21For as the Father raiseth up the dead, and quickeneth them; even so the Son quickeneth whom he will. 22For the Father judgeth no man, but hath committed all judgment unto the Son: 23That all men should honour the Son, even as they honour the Father. He that honoureth not the Son honoureth not the Father which hath sent him. 24Verily, verily, I say unto you, He that heareth my word, and believeth on him that sent me, hath everlasting life, and shall not come into condemnation; but is passed from death unto life. 25Verily, verily, I say unto you, The hour is coming, and now is, when the dead shall hear the voice of the Son of God: and they that hear shall live. 26For as the Father hath life in himself; so hath he given to the Son to have life in himself; 27And hath given him authority to execute judgment also, because he is the Son of man. 28Marvel not at this: for the hour is coming, in the which all that are in the graves shall hear his voice, 29And shall come forth; they that have done good, unto the resurrection of life; and they that have done evil, unto the resurrection of damnation. 30I can of mine own self do nothing: as I hear, I judge: and my judgment is just; because I seek not mine own will, but the will of the Father which hath sent me. John 5:22 [Jesus speaking]: "Moreover, the Father judges no one, but has entrusted all judgement to the Son....'' is placed against John 8:15 [Jesus speaking]: "You [Jews/Pharisees] judge by human standards; I pass judgement on no one." and * John 12:47 [Jesus speaking]: "As for the person who hears my words but does not keep them, I do not judge him. For I did not come to judge the world, but to save it." Even superficially, there is no contradiction here. John 5:22 states that Jesus has been given the potential for judging, Nothing here is said in this passage about the actualization of the judging, which judgement will take place at the end of the world. In John 8:15, the context clearly indicates that Jesus' words "I pass judgement on no one" are to be construed as saying that He does not pass the earthly, casuistic, and superficial judgements that the Pharisees do. Grammatically, in 8:15 the plural address "you" in the phrase "You judge by human standards" is emphatic: hymeis .... krinete . Similarly, in 8:15 the "I" in the phrase "I pass judgement on no one" is emphatic: ego ou krino. Grammatically then, we have a direct contrast here: Jesus does not judge as the Pharisees do. " You judge by human standards, but I do not." As far 12:47, there is a qualifier: "As for the person who hears my words but does not keep them..." Some more facts need to be stated. In 5:22, in accordance with the analogy of Scripture, we see that the judgement that Jesus has been entrusted with is the judgement at the end of human history. Jesus' earthly sojourn was to save the world -- see 3:17 for verification. Keeping this in mind, 12:47 most naturally echoes 3:17 along similar lines. If one wants to follow the context and allow a document to interpret itself, then this solution is faithful to the text as well as the context.
Is Jesus being wishy-washy in v. 31 (against 8:14)? Let's look at the facts: The Greek of 5:31 is either a conditional of present reality or a future-more-vivid construction, having the initial ei and the particle an joined together by crasis for ean . The verb marturo is either present active indicative or present active subjunctive. The pronoun ego , "I", is emphatic. In Robertson's A Grammar of the Greek New Testament in the Light of Historical Research , page 1018, he expresses the conditional statement in 5:31 is "If perchance I bear witness." Wallace's Greek Grammar Beyond the Basics (p. 471) claims that given the present tense of eimi in the apodosis of 5:31, it seems to be the best option that Jesus "is not saying that it is probable that he wil bear testimony about himself. Rather, he is simply stating a supposition." This is what is termed a "fifth-class condition" in Wallace's grammar. Now with these facts in tow we can examine 5:31. The verse states: "If I [and only I -- the pronoun is emphatic] bear witness of myself [a possibility but not a given]..." The context indicates that Jesus is here discussing the hopelessness of a man's testimony being accepted on itself alone. Recall Deut 19:15, where two or three witnesses are required for acceptance of a testimony. Jesus seems to be stating that the Jews won't find his witness true, because the Jews think that Jesus is alone testifying concerning Himself. Jesus is not at all stating that in reality His witness is not true: He is God and the very incarnation of truth; Jesus is merely acknowledging what the Jews are or might be thinking. Jesus knows that His witness is true, for in reality it is -- but the Jews fail to recognize that "another bears witness" in 5:32, clearly a reference to God the Father. Jesus knows that His testimony is true because it is supported by Jesus Himself and the Father who sent him, fulfilling Deut 19:5. But the Jews do not recognize that the Father also bears witness to Jesus! This is the most natural exegesis of 5:31-2. Now we exegete 8:14, where Jesus again speaks to the Pharisees, stating (NIV) "Even if I testify on my own behalf, my testimony is valid, for I know where I came from and where I am going. But you have no idea where I come from or where I am going." Here the interpretation is self-evident. Whereas in 5:31 the natural context was of Jesus' self-testimony's validity with respect to the minds of the Jews, His testimony, being perceived as being solitary by the Jews would not be valid to the Jews. On the other hand, here in 8:14 he states that his self-witness is true with respect to reality . Jesus is also stating that the Pharisees are not in a position to judge the truth of Jesus' testimony because they do not know where he came from or where he was going. I quote Morris (pages 390-1), who seconds this notion: "In 5:31 He [Jesus] has said , `If I bear witness of myself, my witness is not true,' by which he meant that his witness had to be supported to be accepted. There he agreed with the Pharisees that unsupported testimony has no legal value. He did not mean that his words were not in fact true. They were true. But if his testimony was unsupported it was not to be received. Here he has two points to make: the one is that he is qualified to bear witness though his enemies are not, and the other that in any case his testimony is not unsupported. The Father bears witness of him. Jesus is contrasting himself with the Pharisees. He knows both his origin and his destination, but they know neither. They are not in a position to comment on his witness. They are totally unaware of the great heavenly verities." 6:1After these things Jesus went over the sea of Galilee, which is the sea of Tiberias. 2And a great multitude followed him, because they saw his miracles which he did on them that were diseased. 3And Jesus went up into a mountain, and there he sat with his disciples. 4And the passover, a feast of the Jews, was nigh. 5When Jesus then lifted up his eyes, and saw a great company come unto him, he saith unto Philip, Whence shall we buy bread, that these may eat? 6And this he said to prove him: for he himself knew what he would do. 7Philip answered him, Two hundred pennyworth of bread is not sufficient for them, that every one of them may take a little. 8One of his disciples, Andrew, Simon Peter’s brother, saith unto him, 9There is a lad here, which hath five barley loaves, and two small fishes: but what are they among so many? 10And Jesus said, Make the men sit down. Now there was much grass in the place. So the men sat down, in number about five thousand. 11And Jesus took the loaves; and when he had given thanks, he distributed to the disciples, and the disciples to them that were set down; and likewise of the fishes as much as they would. 12When they were filled, he said unto his disciples, Gather up the fragments that remain, that nothing be lost. 13Therefore they gathered them together, and filled twelve baskets with the fragments of the five barley loaves, which remained over and above unto them that had eaten. 14Then those men, when they had seen the miracle that Jesus did, said, This is of a truth that prophet that should come into the world. 15When Jesus therefore perceived that they would come and take him by force, to make him a king, he departed again into a mountain himself alone. 16And when even was now come, his disciples went down unto the sea, 17And entered into a ship, and went over the sea toward Capernaum. And it was now dark, and Jesus was not come to them. 18And the sea arose by reason of a great wind that blew. 19So when they had rowed about five and twenty or thirty furlongs, they see Jesus walking on the sea, and drawing nigh unto the ship: and they were afraid. 20But he saith unto them, It is I; be not afraid. 21Then they willingly received him into the ship: and immediately the ship was at the land whither they went. 22The day following, when the people which stood on the other side of the sea saw that there was none other boat there, save that one whereinto his disciples were entered, and that Jesus went not with his disciples into the boat, but that his disciples were gone away alone; 23(Howbeit there came other boats from Tiberias nigh unto the place where they did eat bread, after that the Lord had given thanks:) 24When the people therefore saw that Jesus was not there, neither his disciples, they also took shipping, and came to Capernaum, seeking for Jesus. 25And when they had found him on the other side of the sea, they said unto him, Rabbi, when camest thou hither? 26Jesus answered them and said, Verily, verily, I say unto you, Ye seek me, not because ye saw the miracles, but because ye did eat of the loaves, and were filled. 27Labour not for the meat which perisheth, but for that meat which endureth unto everlasting life, which the Son of man shall give unto you: for him hath God the Father sealed. 28Then said they unto him, What shall we do, that we might work the works of God? 29Jesus answered and said unto them, This is the work of God, that ye believe on him whom he hath sent. 30They said therefore unto him, What sign shewest thou then, that we may see, and believe thee? what dost thou work? 31Our fathers did eat manna in the desert; as it is written, He gave them bread from heaven to eat. 32Then Jesus said unto them, Verily, verily, I say unto you, Moses gave you not that bread from heaven; but my Father giveth you the true bread from heaven. 33For the bread of God is he which cometh down from heaven, and giveth life unto the world. 34Then said they unto him, Lord, evermore give us this bread. 35And Jesus said unto them, I am the bread of life: he that cometh to me shall never hunger; and he that believeth on me shall never thirst. 36But I said unto you, That ye also have seen me, and believe not. 37All that the Father giveth me shall come to me; and him that cometh to me I will in no wise cast out. 38For I came down from heaven, not to do mine own will, but the will of him that sent me. 39And this is the Father’s will which hath sent me, that of all which he hath given me I should lose nothing, but should raise it up again at the last day. 40And this is the will of him that sent me, that every one which seeth the Son, and believeth on him, may have everlasting life: and I will raise him up at the last day. 41The Jews then murmured at him, because he said, I am the bread which came down from heaven. 42And they said, Is not this Jesus, the son of Joseph, whose father and mother we know? how is it then that he saith, I came down from heaven? 43Jesus therefore answered and said unto them, Murmur not among yourselves. 44No man can come to me, except the Father which hath sent me draw him: and I will raise him up at the last day. 45It is written in the prophets, And they shall be all taught of God. Every man therefore that hath heard, and hath learned of the Father, cometh unto me. 46Not that any man hath seen the Father, save he which is of God, he hath seen the Father. 47Verily, verily, I say unto you, He that believeth on me hath everlasting life. 48I am that bread of life. 49Your fathers did eat manna in the wilderness, and are dead. 50This is the bread which cometh down from heaven, that a man may eat thereof, and not die. 51I am the living bread which came down from heaven: if any man eat of this bread, he shall live for ever: and the bread that I will give is my flesh, which I will give for the life of the world. 52The Jews therefore strove among themselves, saying, How can this man give us his flesh to eat? 53Then Jesus said unto them, Verily, verily, I say unto you, Except ye eat the flesh of the Son of man, and drink his blood, ye have no life in you. 54Whoso eateth my flesh, and drinketh my blood, hath eternal life; and I will raise him up at the last day. 55For my flesh is meat indeed, and my blood is drink indeed. 56He that eateth my flesh, and drinketh my blood, dwelleth in me, and I in him. 57As the living Father hath sent me, and I live by the Father: so he that eateth me, even he shall live by me. 58This is that bread which came down from heaven: not as your fathers did eat manna, and are dead: he that eateth of this bread shall live for ever. 59These things said he in the synagogue, as he taught in Capernaum. 60Many therefore of his disciples, when they had heard this, said, This is an hard saying; who can hear it? 61When Jesus knew in himself that his disciples murmured at it, he said unto them, Doth this offend you? 62What and if ye shall see the Son of man ascend up where he was before? 63It is the spirit that quickeneth; the flesh profiteth nothing: the words that I speak unto you, they are spirit, and they are life. 64But there are some of you that believe not. For Jesus knew from the beginning who they were that believed not, and who should betray him. 65And he said, Therefore said I unto you, that no man can come unto me, except it were given unto him of my Father. 66From that time many of his disciples went back, and walked no more with him. 67Then said Jesus unto the twelve, Will ye also go away? 68Then Simon Peter answered him, Lord, to whom shall we go? thou hast the words of eternal life. 69And we believe and are sure that thou art that Christ, the Son of the living God. 70Jesus answered them, Have not I chosen you twelve, and one of you is a devil? 71 He spake of Judas Iscariot the son of Simon: for he it was that should betray him, being one of the twelve. John 6:53-4 some Skeptics say endorses cannibalism! This one is fairly clearly allegorical, as was shown at the Last Supper, when wine and bread were figuratively assigned these roles. Only by ripping this passage from the larger context of Christ's ministry could this be stretched to endorse cannibalism, and then that only of one particular body, which would be ridiculous! 7:1 After these things Jesus walked in Galilee: for he would not walk in Jewry, because the Jews sought to kill him. 2Now the Jews’ feast of tabernacles was at hand. 3His brethren therefore said unto him, Depart hence, and go into Judaea, that thy disciples also may see the works that thou doest. 4For there is no man that doeth any thing in secret, and he himself seeketh to be known openly. If thou do these things, shew thyself to the world. 5For neither did his brethren believe in him. 6Then Jesus said unto them, My time is not yet come: but your time is alway ready. 7The world cannot hate you; but me it hateth, because I testify of it, that the works thereof are evil. 8Go ye up unto this feast: I go not up yet unto this feast; for my time is not yet full come. 9When he had said these words unto them, he abode still in Galilee. 10But when his brethren were gone up, then went he also up unto the feast, not openly, but as it were in secret. 7:1 and other verses are used by skeptics to charge Jesus with hyposcrisy, and to accuse Jesus of cowardice and lacking conviction of the sort predicated in Luke 12:4. This is an instance of confused categories. Dennis McKinsey, for example, interprets Luke 12:4 to mean that one should "display character and fortitude by having the courage and stamina to stand up fro your convictions in the face of adversity." But even granting that this is a correct exegesis - and it is not - how does it prohibit escaping persecution or death when it is possible to do so? If Jesus had given up his convictions to avoid death, that would be another matter, but none of the verses cited by McKinsey show this. (In the 113th issue of the BE newsletter, McKinsey insisted that "Because of fear [Jesus] exercised good judgment and fled. Fear is certainly present. Otherwise, why did he flee?" One wonders how McKinsey knows that fear was "certainly present". It doesn't require fear to get out of the way of a rolling boulder; just common sense. If the boulder is far off, and you see it coming, you don't need to be fearful to deduce, "If I stay here, I will be crushed. It would be a good idea to move." McKinsey, who accuses those who propose this solution, charges them with trying to "shift attention away from the word 'fear' and toward the words you prefer, 'wisdom' and 'good judgment.'," saying that "Whether [Jesus] exercised good or bad judgment is irrelevant." In fact, it is McKinsey who is manipulatively shifting attention away from the fact that he is essentially claiming to be able to read minds over the centuries simply for the sake of preserving himself from error. Unless he can prove that Jesus' reactions involved fear with certainty, he has not fulfilled his burden of proof as one alleging contradiction.) In 7:8-10, Jesus is accused here of lying to his brothers. (Most recognize "yet" as a later addition here.) What we actually have here is an instance in which Skeptics need to inform themselves in both rhetorical criticism and in ancient concepts of honor. Giblin points out in his article, "Suggestion, Negative Response, and Positive Action in St. John's Portrayal of Jesus" (NTS, Jan. 1980, pp. 197-211) that this pericope and three others in John (2:1-11, 4:46-54, 11:1-44) form a pattern which serves to stress Jesus' disassociation from merely human concerns, and his prerogative to act on his own terms. It also forms a pattern that mirrors the Matthean/Lukan temptation stories:
Now we may note a worthwhile answer that will not disturb modern sensibilities: Jesus' reason for not going to the Feast was specifically that "the time is not yet come:" -- so that within the next few days, the time was right, and Jesus received a later and unexpected word from the Father telling him so [Witherington, John's Wisdom, 69]. One may then object that this later word is not narrated, but we would respond that this is thoroughly consistent with Jesus' lack of knowledge of things like the time of the end and John's theme of Jesus as one who does the Father's will alone. There need be no explicit narration of a word from the Father; the idea of a later word of instruction from the Father is consistent with John’s presentation of Jesus as the obedient servant of God whose agenda is not controlled or directed by human or other agents. (Cf. John 8:28-9: "Then said Jesus unto them, When ye have lifted up the Son of man, then shall ye know that I am he, and that I do nothing of myself; but as my Father hath taught me, I speak these things. And he that sent me is with me: the Father hath not left me alone; for I do always those things that please him.") However, for those who do not mind chucking their modern, Western sensibilities, we add another point which verifies Giblin's. Pilch and Malina in their Handbook of Biblical Social Values note that in the ancient world, control of one's speech was a paramount concern, and ritual etiquette demanded that one not give offense to others in public. In this light one may make comparison to Eastern societies today in which a person may purposely give an indirect or incomplete answer to avoid conflict. Modern Westerners consider this a vice, but the ancients did not. It was a matter of a moral hierarchy: thus for example, if speaking openly betrayed the interest of another to whom one was loyal and indebted, etiquette dictated that one should say one thing publicly and do another thing privately, or else not follow up on what was publicly stated. In this light, Jesus' answer to his brothers, and places where he is what some have called "reluctant" to perform miracles, are a matter of his public "no" allowing him to act on terms favorable to his interests as the mediator of the new covenant, rather than the interests of others who as outsiders have no right to the information. (Pilch and Malina compare this to the modern practice of floating "trial balloons" in politics -- which is implicitly accepted even as it is criticized!) It should be noted that not once in the Gospels is Jesus ever criticized for saying one thing and doing another -- because for the ancients, such behavior was par for the course and not considered a vice at all, but rather an honorable thing to do in circumstances such as described in John 7. 11Then the Jews sought him at the feast, and said, Where is he? 12And there was much murmuring among the people concerning him: for some said, He is a good man: others said, Nay; but he deceiveth the people. 13Howbeit no man spake openly of him for fear of the Jews. 14Now about the midst of the feast Jesus went up into the temple, and taught. 15And the Jews marvelled, saying, How knoweth this man letters, having never learned? 16Jesus answered them, and said, My doctrine is not mine, but his that sent me. 17If any man will do his will, he shall know of the doctrine, whether it be of God, or whether I speak of myself. 18He that speaketh of himself seeketh his own glory: but he that seeketh his glory that sent him, the same is true, and no unrighteousness is in him. 19Did not Moses give you the law, and yet none of you keepeth the law? Why go ye about to kill me? 20The people answered and said, Thou hast a devil: who goeth about to kill thee? 21Jesus answered and said unto them, I have done one work, and ye all marvel. 22Moses therefore gave unto you circumcision; (not because it is of Moses, but of the fathers;) and ye on the sabbath day circumcise a man. 23If a man on the sabbath day receive circumcision, that the law of Moses should not be broken; are ye angry at me, because I have made a man every whit whole on the sabbath day? 24Judge not according to the appearance, but judge righteous judgment. 25Then said some of them of Jerusalem, Is not this he, whom they seek to kill? 26But, lo, he speaketh boldly, and they say nothing unto him. Do the rulers know indeed that this is the very Christ? 27Howbeit we know this man whence he is: but when Christ cometh, no man knoweth whence he is. 28Then cried Jesus in the temple as he taught, saying, Ye both know me, and ye know whence I am: and I am not come of myself, but he that sent me is true, whom ye know not. 29But I know him: for I am from him, and he hath sent me. 30Then they sought to take him: but no man laid hands on him, because his hour was not yet come. 31And many of the people believed on him, and said, When Christ cometh, will he do more miracles than these which this man hath done? 32The Pharisees heard that the people murmured such things concerning him; and the Pharisees and the chief priests sent officers to take him. 33Then said Jesus unto them, Yet a little while am I with you, and then I go unto him that sent me. 34Ye shall seek me, and shall not find me: and where I am, thither ye cannot come. 35Then said the Jews among themselves, Whither will he go, that we shall not find him? will he go unto the dispersed among the Gentiles, and teach the Gentiles? 36What manner of saying is this that he said, Ye shall seek me, and shall not find me: and where I am, thither ye cannot come? John 7:34 is said to the temple police who are interested in capturing Jesus. It is a taunt based upon their supposed action in detaining and arresting the Son of the Almighty God, who can easily escape their grasp with power, so it cannot be placed against verses like Matt. 28:20.
7:38 is said to be a bogus quote from the OT. Witherington's commentary on John [173] notes that Sirach 24:30-32 reflects a similar saying: "As for me, I was like a canal from a river, like a water channel into a garden. I said, 'I will water my garden and drench my flower-beds' And lo, my canal became a river, and my river a sea...I will again pour out teaching like prophecy, and leave it to all future generations." This comes after a discussion of Wisdom/Torah as being a source of a river of wisdom. Note that "scripture" (graphe) is a word for any written document and does not apply exclusively to the OT. 7:39 says the Spirit had not yet been given, but what about times prior to this, like Luke 1-2 when the Spirit filled Elizabeth, Zechariah, and Simeon? "Given" is a KJV add-on for clarity; the verse actually says "the Holy Spirit was not yet", period. The context is set by the prior phrase, "(But this spake he of the Spirit, which they that believe on him should receive..." "Receive" is a word meaning act upon or grab hold of. This does not match with the experiences of Liz and the others who received the Spirit passively as it came upon them. 7:52: A Skeptic says, "Yet several of the prophets, such as Jonah, Nahum, Hosea, and Elijah, were from Galilee." Well, this is what the Pharisees told Nicodemus, in an effort to discredit Jesus. It is perhaps an accurate recording of their mistaken comment, probably included to point out that they themselves didn’t know the scriptures as well as they thought they did; but more likely they have in mind when they say "a prophet" is the specific prophet sought for that was predicted in the Jewish Scriptures. 8:1 Jesus went unto the mount of Olives. 2And early in the morning he came again into the temple, and all the people came unto him; and he sat down, and taught them. 3And the scribes and Pharisees brought unto him a woman taken in adultery; and when they had set her in the midst, 4They say unto him, Master, this woman was taken in adultery, in the very act. 5Now Moses in the law commanded us, that such should be stoned: but what sayest thou? 6 This they said, tempting him, that they might have to accuse him. But Jesus stooped down, and with his finger wrote on the ground, as though he heard them not. 7So when they continued asking him, he lifted up himself, and said unto them, He that is without sin among you, let him first cast a stone at her. 8And again he stooped down, and wrote on the ground. 9And they which heard it, being convicted by their own conscience, went out one by one, beginning at the eldest, even unto the last: and Jesus was left alone, and the woman standing in the midst. 10When Jesus had lifted up himself, and saw none but the woman, he said unto her, Woman, where are those thine accusers? hath no man condemned thee? 11 She said, No man, Lord. And Jesus said unto her, Neither do I condemn thee: go, and sin no more. The account of the woman caught in adultery (John 7:53-8:11) has a textual history that makes heads spin. Michaels in her commentary on John [146] offers the details: It is not in the earliest manuscripts (with one exception); in those manuscripts where we do find it, it is not found in one place. Some have it at the end of John. Some put it after our John 7:36; one puts it after 7:44. Some have it in Luke, after Luke 21:38. So what's happening here? Do we maybe have a bit of an otherwise rejected gospel, or an inauthentic story of Jesus, in our canon? The answer to both questions is, probably not -- and it is important to see these, indeed, as two separate questions, despite a certain Skeptical tendency to treat them as one. The story could easily have been authentic, yet made its way at first only into heretical gospels; heretics should certainly have wanted it to add a pretension of authenticity to their works. (Although, note well, we have no copy of a heretical or alternate gospel with the story.) First, does the evidence point to this being an authentic account from the ministry of Jesus? Second, who wrote up this account? And finally, why wasn't it put in one of our canonical gospels to start with? 1. Authentic or not? Even staunch critics admit that this pericope, though obviously not originally part of John, is quite likely to reflect an authentic episode in the life of Jesus. C. S. Lewis is often followed in his observation that the record of Jesus writing in the dust has the ring of the record of an eyewitness. Why note this detail -- yet not note what was being written? (This has been a source for endless speculation: That Jesus was writing the charge out as though for a Roman trial; that he was inscribing some passage from the OT, or even listing the sins of the accusers!) Also slightly favoring authenticity is the fact that this story seems to be alluded to by some patristic texts. Eusebius indicates that Papias told a similar story of a woman accused before Jesus of many sins. The story also seems to be alluded to in the Apostolic Constitutions, and in the Syrian Didascalia of the third century, which tells bishops to deal with repentant sinners "as he also did with her who had sinned, when the elders set before him, and leaving the judgment in his hands, departed." (See Morris' commentary on John, 883, and Beasley-Murray's commentary on John, 143.) 2. Who's the author? Many would say there's no way to tell, but I'm not that squeamish. I think there's fairly strong evidence to link this story to Luke. This evidence would include: * The inclusion of the story in some mss. of Luke. * The use of unique Lukan or Synoptic vocabulary: orthros ("early" -- John 8:2; Luke 24:1, Acts 5:21; "all the people" (John 8:2; appears almost 20 times in Luke-Acts, but only 5 times in Mark and Matthew together); paraginomai ("appear" -- John 8:2; appears over two dozen times in Luke-Acts, but only 3 times in Matt, once in Mark, and once elsewhere in John); kategoros ("accusers" -- found elsewhere only in Acts, 5 times); suneideis ("conscience" -- found only here, and twice in Acts); "Mount of Olives", "scribes and Pharisees", "eldest" (8:1, 8:3, 8:9) -- unique to the Synoptics, other than here in John * The story fits well with Luke's special interest in women. 3. Why not in the original gospel texts? The only speculation I have seen suggested is that this text was not included in a final gospel product because it seemed to have been too easy on those who committed sexual sin. However, I think a far more practical reason can be offered. In the process of composing his Gospel, Luke, following standard literary practice for the time, would have compiled notes which he later collected and collated into a full text. The pericope would be well designated as one of Luke's original "loose leaf" notes that didn't make the cut to the final gospel. Why? The pericope fits quite well in the context where it is sometimes placed in Luke (after 21:38). But it is also immediately before the Passion narrative. Luke's Gospel is just about the right size for a typical ancient scroll, so the omission of this pericope from his Gospel may have been for a no less practical reason than that Luke saw that he was running out of writing room! This story offers no argument against capital punishment; all it does is make the "dare" of those who brought the woman even more exceptional! Not only were they challenging Jesus concerning the Jewish Law - they were also challenging Him to commit a violation of Roman law that only Rome could execute people - i.e., commit sedition! It's the same pattern that came to pass during Passion Week.
9:1And as Jesus passed by, he saw a man which was blind from his birth. 2And his disciples asked him, saying, Master, who did sin, this man, or his parents, that he was born blind? 3Jesus answered, Neither hath this man sinned, nor his parents: but that the works of God should be made manifest in him. 4I must work the works of him that sent me, while it is day: the night cometh, when no man can work. 5As long as I am in the world, I am the light of the world. 6When he had thus spoken, he spat on the ground, and made clay of the spittle, and he anointed the eyes of the blind man with the clay, 7And said unto him, Go, wash in the pool of Siloam, (which is by interpretation, Sent.) He went his way therefore, and washed, and came seeing. 9:2 refers not to reincarnation or sins in a prior life but to Jewish controversies over whether infants could sin in the womb.
Supposedly v. 22 reflects a time after 85 AD, when synagogue members would read a benediction cursing Christians. However, aside from the fact that John's Jewish readers would realize that there was an anachronism, the benediction is a CURSE, not an expulsion - there was no ban on attendance of synagogue by Christians.
10:1Verily, verily, I say unto you, He that entereth not by the door into the sheepfold, but climbeth up some other way, the same is a thief and a robber. 2But he that entereth in by the door is the shepherd of the sheep. 3To him the porter openeth; and the sheep hear his voice: and he calleth his own sheep by name, and leadeth them out. 4And when he putteth forth his own sheep, he goeth before them, and the sheep follow him: for they know his voice. 5And a stranger will they not follow, but will flee from him: for they know not the voice of strangers. 6This parable spake Jesus unto them: but they understood not what things they were which he spake unto them. 7Then said Jesus unto them again, Verily, verily, I say unto you, I am the door of the sheep. 8All that ever came before me are thieves and robbers: but the sheep did not hear them. 9I am the door: by me if any man enter in, he shall be saved, and shall go in and out, and find pasture. 10The thief cometh not, but for to steal, and to kill, and to destroy: I am come that they might have life, and that they might have it more abundantly. 11I am the good shepherd: the good shepherd giveth his life for the sheep. 12But he that is an hireling, and not the shepherd, whose own the sheep are not, seeth the wolf coming, and leaveth the sheep, and fleeth: and the wolf catcheth them, and scattereth the sheep. 13 The hireling fleeth, because he is an hireling, and careth not for the sheep. 14I am the good shepherd, and know my sheep, and am known of mine. 15As the Father knoweth me, even so know I the Father: and I lay down my life for the sheep. 16And other sheep I have, which are not of this fold: them also I must bring, and they shall hear my voice; and there shall be one fold, and one shepherd. 17Therefore doth my Father love me, because I lay down my life, that I might take it again. 18No man taketh it from me, but I lay it down of myself. I have power to lay it down, and I have power to take it again. This commandment have I received of my Father. 19There was a division therefore again among the Jews for these sayings. 20And many of them said, He hath a devil, and is mad; why hear ye him? 21Others said, These are not the words of him that hath a devil. Can a devil open the eyes of the blind? 22And it was at Jerusalem the feast of the dedication, and it was winter. 23And Jesus walked in the temple in Solomon’s porch. 24Then came the Jews round about him, and said unto him, How long dost thou make us to doubt? If thou be the Christ, tell us plainly. 25Jesus answered them, I told you, and ye believed not: the works that I do in my Father’s name, they bear witness of me. 26But ye believe not, because ye are not of my sheep, as I said unto you. 27My sheep hear my voice, and I know them, and they follow me: 28And I give unto them eternal life; and they shall never perish, neither shall any man pluck them out of my hand. 29My Father, which gave them me, is greater than all; and no man is able to pluck them out of my Father’s hand. 30I and my Father are one. 31Then the Jews took up stones again to stone him. 32Jesus answered them, Many good works have I shewed you from my Father; for which of those works do ye stone me? 33The Jews answered him, saying, For a good work we stone thee not; but for blasphemy; and because that thou, being a man, makest thyself God. 34Jesus answered them, Is it not written in your law, I said, Ye are gods? 35If he called them gods, unto whom the word of God came, and the scripture cannot be broken; 36Say ye of him, whom the Father hath sanctified, and sent into the world, Thou blasphemest; because I said, I am the Son of God? 37If I do not the works of my Father, believe me not. 38But if I do, though ye believe not me, believe the works: that ye may know, and believe, that the Father is in me, and I in him. 39Therefore they sought again to take him: but he escaped out of their hand, 40And went away again beyond Jordan into the place where John at first baptized; and there he abode. 41And many resorted unto him, and said, John did no miracle: but all things that John spake of this man were true. 42And many believed on him there. 11:1Now a certain man was sick, named Lazarus, of Bethany, the town of Mary and her sister Martha. 2 (It was that Mary which anointed the Lord with ointment, and wiped his feet with her hair, whose brother Lazarus was sick.) 3Therefore his sisters sent unto him, saying, Lord, behold, he whom thou lovest is sick. 4When Jesus heard that, he said, This sickness is not unto death, but for the glory of God, that the Son of God might be glorified thereby. 5Now Jesus loved Martha, and her sister, and Lazarus. 6When he had heard therefore that he was sick, he abode two days still in the same place where he was. 7Then after that saith he to his disciples, Let us go into Judaea again. 8His disciples say unto him, Master, the Jews of late sought to stone thee; and goest thou thither again? 9Jesus answered, Are there not twelve hours in the day? If any man walk in the day, he stumbleth not, because he seeth the light of this world. 10But if a man walk in the night, he stumbleth, because there is no light in him. 11These things said he: and after that he saith unto them, Our friend Lazarus sleepeth; but I go, that I may awake him out of sleep. 12Then said his disciples, Lord, if he sleep, he shall do well. 13Howbeit Jesus spake of his death: but they thought that he had spoken of taking of rest in sleep. 14Then said Jesus unto them plainly, Lazarus is dead. 15And I am glad for your sakes that I was not there, to the intent ye may believe; nevertheless let us go unto him. 16Then said Thomas, which is called Didymus, unto his fellowdisciples, Let us also go, that we may die with him. 17Then when Jesus came, he found that he had lain in the grave four days already. 18Now Bethany was nigh unto Jerusalem, about fifteen furlongs off: 19And many of the Jews came to Martha and Mary, to comfort them concerning their brother. 20Then Martha, as soon as she heard that Jesus was coming, went and met him: but Mary sat still in the house. 21Then said Martha unto Jesus, Lord, if thou hadst been here, my brother had not died. 22But I know, that even now, whatsoever thou wilt ask of God, God will give it thee. 23Jesus saith unto her, Thy brother shall rise again. 24Martha saith unto him, I know that he shall rise again in the resurrection at the last day. 25Jesus said unto her, I am the resurrection, and the life: he that believeth in me, though he were dead, yet shall he live: 26And whosoever liveth and believeth in me shall never die. Believest thou this? 27She saith unto him, Yea, Lord: I believe that thou art the Christ, the Son of God, which should come into the world. 28And when she had so said, she went her way, and called Mary her sister secretly, saying, The Master is come, and calleth for thee. 29As soon as she heard that, she arose quickly, and came unto him. 30Now Jesus was not yet come into the town, but was in that place where Martha met him. 31The Jews then which were with her in the house, and comforted her, when they saw Mary, that she rose up hastily and went out, followed her, saying, She goeth unto the grave to weep there. 32Then when Mary was come where Jesus was, and saw him, she fell down at his feet, saying unto him, Lord, if thou hadst been here, my brother had not died. 33When Jesus therefore saw her weeping, and the Jews also weeping which came with her, he groaned in the spirit, and was troubled, 34And said, Where have ye laid him? They said unto him, Lord, come and see. 35Jesus wept. 36Then said the Jews, Behold how he loved him! 37And some of them said, Could not this man, which opened the eyes of the blind, have caused that even this man should not have died? 38Jesus therefore again groaning in himself cometh to the grave. It was a cave, and a stone lay upon it. 39Jesus said, Take ye away the stone. Martha, the sister of him that was dead, saith unto him, Lord, by this time he stinketh: for he hath been dead four days. 40Jesus saith unto her, Said I not unto thee, that, if thou wouldest believe, thou shouldest see the glory of God? 41Then they took away the stone from the place where the dead was laid. And Jesus lifted up his eyes, and said, Father, I thank thee that thou hast heard me. 42And I knew that thou hearest me always: but because of the people which stand by I said it, that they may believe that thou hast sent me. 43And when he thus had spoken, he cried with a loud voice, Lazarus, come forth. 44And he that was dead came forth, bound hand and foot with graveclothes: and his face was bound about with a napkin. Jesus saith unto them, Loose him, and let him go. 45Then many of the Jews which came to Mary, and had seen the things which Jesus did, believed on him. 46But some of them went their ways to the Pharisees, and told them what things Jesus had done. 47Then gathered the chief priests and the Pharisees a council, and said, What do we? for this man doeth many miracles. 48If we let him thus alone, all men will believe on him: and the Romans shall come and take away both our place and nation. 49And one of them, named Caiaphas, being the high priest that same year, said unto them, Ye know nothing at all, 50Nor consider that it is expedient for us, that one man should die for the people, and that the whole nation perish not. 51And this spake he not of himself: but being high priest that year, he prophesied that Jesus should die for that nation; 52And not for that nation only, but that also he should gather together in one the children of God that were scattered abroad. 53Then from that day forth they took counsel together for to put him to death. 54Jesus therefore walked no more openly among the Jews; but went thence unto a country near to the wilderness, into a city called Ephraim, and there continued with his disciples. 55And the Jews’ passover was nigh at hand: and many went out of the country up to Jerusalem before the passover, to purify themselves. 56Then sought they for Jesus, and spake among themselves, as they stood in the temple, What think ye, that he will not come to the feast? 57Now both the chief priests and the Pharisees had given a commandment, that, if any man knew where he were, he should shew it, that they might take him. 12:1Then Jesus six days before the passover came to Bethany, where Lazarus was which had been dead, whom he raised from the dead. 2There they made him a supper; and Martha served: but Lazarus was one of them that sat at the table with him. 3Then took Mary a pound of ointment of spikenard, very costly, and anointed the feet of Jesus, and wiped his feet with her hair: and the house was filled with the odour of the ointment. 4Then saith one of his disciples, Judas Iscariot, Simon’s son, which should betray him, 5Why was not this ointment sold for three hundred pence, and given to the poor? 6 This he said, not that he cared for the poor; but because he was a thief, and had the bag, and bare what was put therein. 7Then said Jesus, Let her alone: against the day of my burying hath she kept this. 8For the poor always ye have with you; but me ye have not always. 9Much people of the Jews therefore knew that he was there: and they came not for Jesus’ sake only, but that they might see Lazarus also, whom he had raised from the dead. 10But the chief priests consulted that they might put Lazarus also to death; 11Because that by reason of him many of the Jews went away, and believed on Jesus. 12On the next day much people that were come to the feast, when they heard that Jesus was coming to Jerusalem, 13Took branches of palm trees, and went forth to meet him, and cried, Hosanna: Blessed is the King of Israel that cometh in the name of the Lord. 14And Jesus, when he had found a young ass, sat thereon; as it is written, 15Fear not, daughter of Sion: behold, thy King cometh, sitting on an ass’s colt. 16 These things understood not his disciples at the first: but when Jesus was glorified, then remembered they that these things were written of him, and that they had done these things unto him. 17The people therefore that was with him when he called Lazarus out of his grave, and raised him from the dead, bare record. 18For this cause the people also met him, for that they heard that he had done this miracle. 19The Pharisees therefore said among themselves, Perceive ye how ye prevail nothing? behold, the world is gone after him. 20And there were certain Greeks among them that came up to worship at the feast: 21The same came therefore to Philip, which was of Bethsaida of Galilee, and desired him, saying, Sir, we would see Jesus. 22Philip cometh and telleth Andrew: and again Andrew and Philip tell Jesus. 23And Jesus answered them, saying, The hour is come, that the Son of man should be glorified. 24Verily, verily, I say unto you, Except a corn of wheat fall into the ground and die, it abideth alone: but if it die, it bringeth forth much fruit. 25He that loveth his life shall lose it; and he that hateth his life in this world shall keep it unto life eternal. 26If any man serve me, let him follow me; and where I am, there shall also my servant be: if any man serve me, him will my Father honour. 27Now is my soul troubled; and what shall I say? Father, save me from this hour: but for this cause came I unto this hour. 28Father, glorify thy name. Then came there a voice from heaven, saying, I have both glorified it, and will glorify it again. 29The people therefore, that stood by, and heard it, said that it thundered: others said, An angel spake to him. 30Jesus answered and said, This voice came not because of me, but for your sakes. 31Now is the judgment of this world: now shall the prince of this world be cast out. 32And I, if I be lifted up from the earth, will draw all men unto me. 33 This he said, signifying what death he should die. 34The people answered him, We have heard out of the law that Christ abideth for ever: and how sayest thou, The Son of man must be lifted up? who is this Son of man? 35Then Jesus said unto them, Yet a little while is the light with you. Walk while ye have the light, lest darkness come upon you: for he that walketh in darkness knoweth not whither he goeth. 36While ye have light, believe in the light, that ye may be the children of light. These things spake Jesus, and departed, and did hide himself from them. 37But though he had done so many miracles before them, yet they believed not on him: 38That the saying of Esaias the prophet might be fulfilled, which he spake, Lord, who hath believed our report? and to whom hath the arm of the Lord been revealed? 39Therefore they could not believe, because that Esaias said again, 40He hath blinded their eyes, and hardened their heart; that they should not see with their eyes, nor understand with their heart, and be converted, and I should heal them. 41These things said Esaias, when he saw his glory, and spake of him. 42Nevertheless among the chief rulers also many believed on him; but because of the Pharisees they did not confess him, lest they should be put out of the synagogue: 43For they loved the praise of men more than the praise of God. 44 Jesus cried and said, He that believeth on me, believeth not on me, but on him that sent me. 45And he that seeth me seeth him that sent me. 46I am come a light into the world, that whosoever believeth on me should not abide in darkness. 47And if any man hear my words, and believe not, I judge him not: for I came not to judge the world, but to save the world. 48He that rejecteth me, and receiveth not my words, hath one that judgeth him: the word that I have spoken, the same shall judge him in the last day. 49For I have not spoken of myself; but the Father which sent me, he gave me a commandment, what I should say, and what I should speak. 50And I know that his commandment is life everlasting: whatsoever I speak therefore, even as the Father said unto me, so I speak. Some less-informed skeptics hop on 12:24 like white on rice, saying that Jesus offers here (and Paul in 1 Cor.) a fiction that seeds literally die, which is scientifically false. Even on the surface this objection moves too fast -- the word used for "die" (apothnesko) carries both a literal and a figurative meaning, usually with reference to death in sin (cf. Rom. 5:15). Critics assume that apothnesko equates with our modern idea of clinical death -- but how can this be so, since such a concept did not yet exist, with medical textbooks thousands of years in the future? For this objection to work, Skeptics must show that apothnesko means only the total extinguishing of life signs and of living matter in a given organism, and that this concept applies not only to animal matter, but to plant matter as well. As it is, that Jesus draws a parallel here to his resurrection -- a case in which his body did not get to decay to any real extent -- suggests rather a view in which seeds retained the spark of life in them even as their outer shells perished. A seed which bears fruit is no longer a seed at all -- it is something else, and for all intents and purposes, the seed is dead. Likewise a person who has died becomes a different creature upon resurrection. 13:1Now before the feast of the passover, when Jesus knew that his hour was come that he should depart out of this world unto the Father, having loved his own which were in the world, he loved them unto the end. 2And supper being ended, the devil having now put into the heart of Judas Iscariot, Simon’s son, to betray him; 3Jesus knowing that the Father had given all things into his hands, and that he was come from God, and went to God; 4He riseth from supper, and laid aside his garments; and took a towel, and girded himself. 5After that he poureth water into a bason, and began to wash the disciples’ feet, and to wipe them with the towel wherewith he was girded. 6Then cometh he to Simon Peter: and Peter saith unto him, Lord, dost thou wash my feet? 7Jesus answered and said unto him, What I do thou knowest not now; but thou shalt know hereafter. 8Peter saith unto him, Thou shalt never wash my feet. Jesus answered him, If I wash thee not, thou hast no part with me. 9Simon Peter saith unto him, Lord, not my feet only, but also my hands and my head. 10Jesus saith to him, He that is washed needeth not save to wash his feet, but is clean every whit: and ye are clean, but not all. 11For he knew who should betray him; therefore said he, Ye are not all clean. 12So after he had washed their feet, and had taken his garments, and was set down again, he said unto them, Know ye what I have done to you? 13Ye call me Master and Lord: and ye say well; for so I am. 14If I then, your Lord and Master, have washed your feet; ye also ought to wash one another’s feet. 15For I have given you an example, that ye should do as I have done to you. 16Verily, verily, I say unto you, The servant is not greater than his lord; neither he that is sent greater than he that sent him. 17If ye know these things, happy are ye if ye do them. 18I speak not of you all: I know whom I have chosen: but that the scripture may be fulfilled, He that eateth bread with me hath lifted up his heel against me. 19Now I tell you before it come, that, when it is come to pass, ye may believe that I am he. 20Verily, verily, I say unto you, He that receiveth whomsoever I send receiveth me; and he that receiveth me receiveth him that sent me. 21When Jesus had thus said, he was troubled in spirit, and testified, and said, Verily, verily, I say unto you, that one of you shall betray me. 22Then the disciples looked one on another, doubting of whom he spake. 23Now there was leaning on Jesus’ bosom one of his disciples, whom Jesus loved. 24Simon Peter therefore beckoned to him, that he should ask who it should be of whom he spake. 25He then lying on Jesus’ breast saith unto him, Lord, who is it? 26Jesus answered, He it is, to whom I shall give a sop, when I have dipped it. And when he had dipped the sop, he gave it to Judas Iscariot, the son of Simon. 27And after the sop Satan entered into him. Then said Jesus unto him, That thou doest, do quickly. 28Now no man at the table knew for what intent he spake this unto him. 29For some of them thought, because Judas had the bag, that Jesus had said unto him, Buy those things that we have need of against the feast; or, that he should give something to the poor. 30He then having received the sop went immediately out: and it was night. 31Therefore, when he was gone out, Jesus said, Now is the Son of man glorified, and God is glorified in him. 32If God be glorified in him, God shall also glorify him in himself, and shall straightway glorify him. 33Little children, yet a little while I am with you. Ye shall seek me: and as I said unto the Jews, Whither I go, ye cannot come; so now I say to you. 34A new commandment I give unto you, That ye love one another; as I have loved you, that ye also love one another. 35By this shall all men know that ye are my disciples, if ye have love one to another. 36Simon Peter said unto him, Lord, whither goest thou? Jesus answered him, Whither I go, thou canst not follow me now; but thou shalt follow me afterwards. 37Peter said unto him, Lord, why cannot I follow thee now? I will lay down my life for thy sake. 38Jesus answered him, Wilt thou lay down thy life for my sake? Verily, verily, I say unto thee, The cock shall not crow, till thou hast denied me thrice. 14:1Let not your heart be troubled: ye believe in God, believe also in me. 2In my Father’s house are many mansions: if it were not so, I would have told you. I go to prepare a place for you. 3And if I go and prepare a place for you, I will come again, and receive you unto myself; that where I am, there ye may be also. 4And whither I go ye know, and the way ye know. 5Thomas saith unto him, Lord, we know not whither thou goest; and how can we know the way? 6Jesus saith unto him, I am the way, the truth, and the life: no man cometh unto the Father, but by me. 7If ye had known me, ye should have known my Father also: and from henceforth ye know him, and have seen him. 8Philip saith unto him, Lord, shew us the Father, and it sufficeth us. 9Jesus saith unto him, Have I been so long time with you, and yet hast thou not known me, Philip? he that hath seen me hath seen the Father; and how sayest thou then, Shew us the Father? 10Believest thou not that I am in the Father, and the Father in me? the words that I speak unto you I speak not of myself: but the Father that dwelleth in me, he doeth the works. 11Believe me that I am in the Father, and the Father in me: or else believe me for the very works’ sake. 12Verily, verily, I say unto you, He that believeth on me, the works that I do shall he do | ||||||||||||||||||||||||||||||||||||||||||
