JOHN 10

Overview
Chapter ten begins with a complex illustration: contrasting a thief who illegitimately attempts to gain access to a flock of sheep with the animals' true Shepherd (10:1-6). The thief mentioned in verses one and eight is anyone who attempts to lead the sheepmeaning the people of Godinto a false religion (several Church Fathers give as examples Judas of Galilee and Theudas (see Acts 5:36), who led failed Jewish rebellions against Rome in 6 AD (Judas) and 46 AD (Theudus)). Such a dangerous individual does not enter through the doorreferring to both Holy Scripture and Christ Himself (see John 10:7)and, being a stranger, frightens the sheep. In contrast to such an underhanded, misleading way of approaching God's people, the true Shepherd Jesus Christis both known by His sheep and knows each of them by name. Jesus then directly contrasted the works wrought by the thieves with those of the Good Shepherd: the thieves come only to steal and destroy, while the Good Shepherd comes not only to give life to His sheep, but even to die for them (10:10-11). The Good Shepherd's concern for the sheep also differs from that of the hireling (meaning people who become leaders in the Church because they want power or glory): hirelings abandon the sheep at the first sign of persecution from the wolf (referring to Satan) (10:12-13). Only Jesus Christ, the Good Shepherd Who knows and is known by God the Father (10:15), willingly sacrifices Himself for His sheep (and also is the only one Who, after laying down His life, has the power to take it up again (10:18)). St. Cyril of Alexandria points out the deep significance for us of our relationship to Christ the Good Shepherd, and Christ's relationship to the Father: (Christ's words in verses 14-15 are) equivalent to saying, 'I shall enter into a close relationship with My sheep, and My sheep shall be brought into a close relationship with Me, according to the manner in which the Father is intimate with Me, and again I also am intimate with the Father'...Through our relationship with the Son, we are related to God the Father, because the Only Begotten, Who is God of God, was made man, and though separate from all sin, He assumed our human nature. After this the chapter jumps ahead two months. People asked Jesus to tell clearly them if He is the Christ, the promised Messiah Who would save His people (10:24). Jesus responded that He had already stated this, but they refused to believe Him; this disbelief comes from the fact that they were not among the sheep who follow the Good Shepherd (10:25-27). Those who belong to the Good Shepherd were given to Him by the Father, and therefore are assured of eternal life (10:28). The people then became enraged when Jesus claimed to be God (10:30-33). This reaction is absurd, because not only did the people (in the words of Blessed Theophylact) "approve men who have been deified by grace and (called) gods" (see Christ's reference in 10:34 to Psalm 81:6), but Jesus also did the work of the Father (10:37-38). Furthermore, all the things prophesied by St. John the Forerunner about Christ were true (10:41).

JOHN 11
Overview
Chapter eleven begins with the sickness and death of St. Lazarus, the brother of Ss. Martha and Mary. Jesus said two interesting things about this. First, this sickness was "not unto death" (11:4), meaning, as Blessed Theophylact says, "This sickness was not in fact unto the final death most men undergo." Secondly, Lazarus' death would glorify the Son of God because, St. Cyril of Jerusalem reminds us, "Jesus foresaw the wonderful conclusion to Lazarus' illness," namely, Lazarus' resurrection (11:11). The disciples then twice demonstrated their continuing lack of full belief in Christ. First, they were afraid to return to Judea because of the possibility of being killed there (11:8, 16); Jesus reminds them that they walk in daylightan allusion to His being the Light of the world (8:12) and therefore should not fear (11:9-10). Secondly, they thought Jesus' reference to Lazarus being asleep meant he was merely resting, while Jesus meant Lazarus was dead (11:12-14); their misunderstanding showed that they did not fully trust Christ's supernatural power (11:15).

When Jesus and the disciples arrived in Bethany Lazarus had already been entombed for four days (11:17). St. Martha believed that Jesus could have prevented Lazarus? death (11:21)as did her sister (11:32)and even believed that her brother would be resurrected at the last day (11:24), but Jesus responded that He is "the resurrection and the life" Who has the power to both give life to the dead and eternal life to those who believe in Him (11:25). Blessed Theophylact restates Christ's response like this: "If I have power to save you from what is more terriblespiritual deathsurely I can easily save your brother from what is less terriblephysical death." Jesus "groaned in the spirit and was troubled" as he encountered the distraught mourners (11:33). What does this mean? St. John Chrysostom says St. John the Theologian wrote this "so that you may learn that (Christ) had truly put on our nature." At the same time, while Jesus' human nature grieved (and, some writers say, trembled at His upcoming Passion), by the power of the Holy Spirit Jesus also rebuked His flesh to restrain its grieving. Blessed Theophylact explains that Christ engaged in such restrained grieving "to teach us to avoid the extremes of callousness on the one hand, and of unbridled grief on the other." Jesus then resurrected Lazarus (11:38-44). His prayer reminds us that this is an action of the unified will of God the Father and God the Son (11:41-42); as St. John Chrysostom puts it, "If I had been an enemy of God, what is done would not have succeeded." The troparion for Lazarus Saturday proclaims the main message of this event: "In confirming the common Resurrection, O Christ God, Thou didst raise up Lazarus from the dead before Thy Passion. Wherefore, we also, like the children, bearing the symbols of victory, cry to Thee, the Vanquisher of death: Hosanna in the highest; blessed is He that cometh in the Name of the Lord." The chapter ends with the Sanhedrin plotting to kill Jesus. Interestingly, Caiaphas prophesied that Jesus would die for the nation (and ultimately people around the world) (11:51-52).

JOHN 12
Overview
Chapter twelve begins with St. Mary anointing Jesus' feet with spikenard (12:3). Judas Iscariot hypocritically objected that the money should have been given to the poor (12:4-6), but Jesus responded that it was appropriate because it was preparing Him for His upcoming burial, and becausegiven the nearness of His Passionsuch a loving act could not be performed later (12:7-8). Blessed Theophylact explains how we can live out the significance of this event in our own lives: The feet of Christ represent the Apostle Book and the Gospel in sum, the commandments by which Christ walks in us. To these commandments you should apply myrrha spiritual disposition blended of many virtues, the finest of which is faith, warm and pungent as precious spikenard. If you do not cling fervently and zealously to Christ's commandments and anoint them with your mortified members as with hair, the house of your soul will not be filled with divine fragrance. The events we celebrate on Palm Sunday occurred the next day (12:12-15). St. Romanos the Melodist summarizes the meaning of these events in this way: You have shown Your strength in choosing the humble, for it was a sing of poverty for You to sit on the ass; but as Glorious, You do shake Zion. The cloaks of the disciples pointed to frugality; But the song of the children and the throng of people was a sign of Your strength, As they cry out, 'Hosanna in the highest,' that, Save! You Who are on high, save the humbled; Heeding the palm branches, take pity on us, Look upon those who cry out: 'You are the blessed One Who comes to call up Adam.' The interest in Jesus of a group of Gentiles who were converting to Judaism demonstrated that the time for Jesus' Passion had come (12:20-23). St. Proclus of Constantinople says that Christ used the word "glorified" because the word refers both "to the conversion of the Greeks; a glory that the Jews donned but the nations put on," and "to the cross. For from it the power of the Lord was made known" (see also 12:30-32). Christ made it clear that He is not the only one Who must live sacrificially: all His followers are called to do the same (12:24-26). This means, Blessed Augustine says, "Christ's servants are those who look out for His things rather than their own. 'Let him follow me' means 'let him walk in My ways and not in his own,' as it is written elsewhere (1 John 2:6)...you yourselves should also serve Christ in your own way by good lives, by giving to the poor, by preaching His name and doctrine as best as you can too." This means, as Jesus said so many times previously in this

book, that we are expected to walk in the light of Christ (12:35-36; see 1:4-5; 3:19-21; 8:12; 9:5; 11:9-10). Unfortunately, despite everything Jesus said and did, the people did not believe Him (12:37), fulfilling the prophesies of the Holy Prophet Isaiah in Isaiah 53:1 (John 12:38) and 6:10 (John 12:40). In the end, whether we believe in Christ or reject Him demonstrates whether we put our faith in God the Father, because what Jesus said and did was done under the authority of the Father, Who gave Jesus the words to speak (12:44-50). In fact, Jesus came to glorify the name of the Fathera fact that God the Father confirmed to the people (12:27-28).

JOHN 13
Overview
Chapter thirteen begins a five-chapter segment in which the apostle describes the Passion and Resurrection of Christ, beginning with the Last Supper. This celebration of the Feast of the Passover is momentous: Jesus knew that the time of His Passion had arrived, and He lovingly prepared His disciples both for this and for the way in which they should live from this point forward (13:1). Jesus began by washing His disciples' feet (it was traditional for a servant to wash the dusty feet of guests) (13:45). St. Peter objected to having his feet washed by His Lord, but Jesus replied that St. Peter must be washed by Christ to be part of Him (13:6-8); St. Peter, desiring to be united with Christ, then frantically replied that Jesus should wash his hands and head as well (13:9)! It is interesting that Jesus said they were cleanwith the exception of Judas (13:11)and therefore needed only their feet washed (13:10). The disciples were clean, St. John Chrysostom explains, "Insofar as (they) have received the light and been freed from error." This does not mean, however, that they were freed from all sin; Jesus therefore washed their feet, Venerable Bede says, because "this washing of the feet indicates pardoning of sins, and not only that which is given once in baptism but in addition that by which the daily guilty actions of the faithful that everyone lives with in this life are cleansed by His daily grace." After washing the disciples' feet, Jesus went on to explain His action: He was demonstrating the humility with which these disciplesand, in fact, all Christiansshould serve others. As St. Cyprian of Carthage says, "If 'the servant is not greater than his master,' let those who follow the Lord humbly and peacefully and silently tread in His steps, since the lower one is, the more exalted one may become." This is directly related to Christ's words in verses 31-35: Christians are called to love each other. St. Cyril of Alexandria teaches, "Christ commands us to love as He did, putting neither reputation, wealth or anything else before love of our brothers and sisters. If need be, we even need to be prepared to face death for our neighbor's salvation as our Savior's disciples did, as well as those who followed in their footsteps." During the meal Jesus announced that He would be betrayed by one of the disciples; fulfilling Psalm 41:9 (see John 13:18), Jesus handed bread to the person who would betray Him*mdash;Judas Iscariot (13:26). The Church Fathers point out two things about this incident. First, there is great significance in the fact that the bread given to Judas was dipped. St. Ephrem the Syrian says dipping the bread "washed the blessing from it," and therefore "Judas did not eat from the blessed bread, nor did he drink from the cup of life." Secondly, Satan entered Judas immediately after this; St. John Chrysostom points out that the same thing could happen to us, "Thus you may learn concerning those who partake unworthily of the divine mysteries, that these especially are the ones the devil invades and enters at once, just like he did to Judas of old." The chapter ends with Jesus? prediction that St. Peter would deny Him three times before the rooster crowed (meaning St. Peter would deny Him three times before the night was over).

John 13 - IVP New Testament Commentaries

Resources Commentaries John Chapter 13 exegesis View John 13:1-20

Jesus Washes His Disciples' Feet

The opening verse of chapter 13 sets the scene for the whole of chapters 13--17. Love is one of the key terms in chapters 13--17, occurring thirty-one times in these five chapters as compared to only six times in chapters 1--12. Jesus now shows his disciples the full extent [eis telos] of his love. Full extent could also be translated to the last (cf. NIV note). The ambiguity is probably intentional, for the two meanings are related. Love is the laying down of one's life, and therefore to love completely means to love to the end of one's life (cf. 1 Jn 3:16). The love that has been evident throughout continues right up to the end. At the end, in the crucifixion, we will see the ultimate revelation of that love, that is, its full extent. This is now the third or fourth Passover mentioned (2:13; 6:4; perhaps 5:1). The shadow of the cross has been evident from the very outset through the references to Jesus' hour (hora). Jesus now knows that his hour has arrived (translated time in the NIV). John emphasizes the context of the Passover, for the lamb is about to be sacrificed for the sins of the world (1:29). That is part of the story, but it is also the occasion for Jesus to pass over (metabe; NIV, leave) from this world to the Father. This theme of departure and return to the Father will be developed at length in the teachings that follow. While this first verse introduces the whole section through chapter 17, it also introduces the account of the footwashing in particular. For the love that is evident in the laying down of life at the crucifixion is also demonstrated in the laying down of life in humble service in the footwashing. In the footwashing we have "an acted parable of the Lord's humiliation unto death" (Beasley-Murray 1975:154; cf. D. Wenham 1995:15). The next three verses (13:2-4) introduce the footwashing itself. Jesus got up from the meal, took off his outer clothing, and wrapped a towel around his waist (v. 4). The verb used for took off (tithemi) is not the usual word for this idea (apotithemi). Perhaps John intends an allusion to Jesus' imminent laying down of life, since this verb is used for that idea elsewhere (10:11, 15, 17-18; 13:37-38). Similarly, the word used for taking up his garments (lambano, v. 12) was used to describe his taking up his life again (10:17-18, cf. Brown 1970: 551). So perhaps through the language he uses, John is connecting these two events of great humility. John notes that the devil had already prompted Judas Iscariot, son of Simon, to betray Jesus (v. 2). This is the first of several references in this section to the betrayal (vv. 11, 18-20), which will be the focus of the next section (vv. 21-30). It is extremely important to realize that Jesus is

going to wash the feet of one who is considering betraying him. Judas has not yet given in to the temptation (cf. v. 27), but the devil has prompted him, or more literally, "put it into his heart." This is the first step in a sequence that temptation follows, according to the teachers of the ancient church (Nikodimos and Makarios 1979:364-66). This is known as "provocation," the initial idea. It is wise to reject the thought at this point because the temptation is at its weakest and one is not yet guilty of sin. If this salesman is at the door, it is best to ignore the knocking. Jesus' own awareness is also an important part of the context of the footwashing. He knew that the Father had put all things under his power (literally, "into his hands") and that he had come from God and was returning to God (v. 3). Here in Johannine language is the description of Jesus' identity in his relation to the Father. This knowledge does not simply give Jesus the security to wash the disciples feet--his sharing in the divine essence is what leads him to wash their feet. Jesus said that he only does what he sees the Father doing (5:19), and this footwashing is not said to be an exception to that rule. John's introduction to the event ensures that we understand God's glory is revealed in Jesus in this sign. This is what God himself is like--he washes feet, even the feet of the one who will betray him! Thus, the footwashing is a true sign in the Johannine sense, for it is a revelation of God. Having taken off his outer garment (himation), Jesus was left with his tunic (chiton), a shorter garment like a long undershirt. Slaves would be so dressed to serve a meal (cf. Lk 12:37; 17:8). Jesus tied a linen cloth around his waist with which to dry their feet, obviously not what one would expect a master to do. A Jewish text says this is something a Gentile slave could be required to do, but not a Jewish slave (Mekilta on Ex 21:2, citing Lev 25:39, 46). On the other hand, footwashing is something wives did for their husbands, children for their parents, and disciples for their teachers (b. Berakot 7b; cf. Barrett 1978:440). A level of intimacy is involved in these cases, unlike when Gentile slaves would do the washing. In Jesus' case, there is an obvious reversal of roles with his disciples. The one into whose hands the Father had given all (13:3) now takes his disciples' feet into his hands to wash them (cf. Augustine In John 55.6). Slaves were looked down upon in the ancient world (cf. Rengstorf 1964b), and Peter cannot stand the thought of his teacher doing the work of a slave (13:6). It would have been appropriate for one of the disciples to have washed Jesus' feet, but the reverse is intolerable. In the Greek both pronouns, you and my, are emphatic. This response expresses Peter's love (cf. Chrysostom In John 70.2), but his is a defective love. It lacks humility, which is one of the essential attributes of discipleship according to this Gospel. Indeed, humility is the very thing illustrated in Jesus' present action. In Peter's response we see the pride and self-will that is at the heart of all sin and that is the very thing for which the cross will atone and bring healing. Peter is working from a worldly point of view, and not for the first time (cf. Mt 16:22 par. Mk 8:32). Jesus realizes this act is scandalous and mystifying, given their current ignorance: You do not realize now what I am doing, but later (literally, "after these things") you will understand (v. 7). On one level, Jesus' act is an example of humility, and they are expected to grasp this point (vv. 12-20). But as with most of what Jesus has said and done, they will fully understand this event only after the cross and resurrection and the coming of the Spirit, who will lead them into all truth (cf. 2:22; 12:16; 13:19, 29; 16:4, 13, 25).

In response to Peter's rejection (v. 8) Jesus says cryptically, Unless I wash you, you have no part with me (v. 8). The word for part (meros) can be used of one's share in an inheritance (cf. Lk 15:12), though other words are more commonly used for this idea (meris, kleros and kleronomia). If Peter is to have a share with Jesus in his community and the eternal life that comes through faith in him, then he must be washed by Jesus. Since this is Peter's greatest desire he responds, Then, Lord, . . . not just my feet but my hands and my head as well! Again we see his love, but again there is still a strong element of self. He is not simply receiving with humility what the Lord is saying and doing. Peter at this point is an example of religious enthusiasm that is really a manifestation of the unregenerate self rather than of genuine discipleship. He has not discovered the depths of his own brokenness and selfishness and thus does not have a solid foundation in reality to build on. His denial of Jesus, soon to be predicted by Jesus (vv. 31-38), will tear down his pride and clear the way for the genuine humility that is necessary for any real spiritual life (see comments on 21:15-19). So Jesus must further correct Peter and thereby give more insight into his scandalous act: A person who has had a bath needs only to wash his feet; his whole body is clean. And you are clean, though not every one of you (v. 10). People would bathe before going to a special meal, but their feet would get dirty on the way since they wore sandals. Here, as in verse 8, Jesus is addressing Peter as an individual, but by implication he is also addressing each of the disciples. Jesus must wash him, or else he is not clean and has no share with him. What does this washing refer to? Some think it is a reference to his death, which will make possible a sharing in eternal life with Christ. The footwashing would then be a symbol of the cross (cf. Brown 1970:566). Others think that the bathing (v. 10) is the cleansing from sin on the cross and that the footwashing would refer to the forgiveness of one's daily sins (Carson 1991:465; Talbert 1992:192). Many, both in the ancient church (cf. Brown 1970:566-67) and today (for example, Oepke 1967a:305-6), note that the word wash (louo) is from a word family commonly associated with baptism (Acts 22:16; 1 Cor 6:11; Eph 5:26; Tit 3:5; Heb 10:22) and thus take this washing as baptism. But how can these disciples be said to be clean when the sacrifice for sin has not yet been offered and the Spirit has not yet been given (Chrysostom In John 70.2)? Perhaps Jesus is speaking as if the crucifixion and resurrection have already been accomplished (see comment on v. 31). Or perhaps Jesus is referring to being made clean by his word (cf. 15:3). Such cleansing would refer to their receiving the light of revelation that Jesus has offered, accepting him and his teaching as having come from God (cf. 17:6-8) and thereby becoming one with him to the extent that this is possible before the cross, resurrection, ascension and coming of the Spirit. They are "with him" (cf. v. 8) as members of his community, though Peter's attitude in this very passage shows they are not yet fully of Jesus' spirit. The footwashing would then symbolize further teaching. Indeed, the footwashing would itself convey something of the further teaching of which it was the symbol: they have received him as the one come from God, and now he reveals more clearly the love that characterizes the Father. Although Jesus is speaking to Peter he is also speaking to the disciples as a group. They have formed a community with him as their head. It is as if, as Paul spells out, they are his body and his own body needs to have its feet washed. He has cleansed his body of disciples through his teaching and deeds that have attracted some and scandalized others (cf. Michaels 1989:239). But

his body is not yet entirely clean (v. 10): For he knew who was going to betray him, and that was why he said not every one was clean (or "not all are clean"; v. 11). Judas was unclean himself in the sense that he has not received Jesus with true faith, and he is himself an unclean presence among the body of believers that has yet to be cleansed. Judas's cleansing from the body of believers is about to take place. Jesus' reference to his betrayal is an act of judgment toward Judas, who must know he is the one referred to since the thoughts are already in his mind (v. 2). As such it is also an act of grace. It reveals clearly the nature of the deed he is contemplating, thereby perhaps giving him a chance to think again. After Jesus finishes washing their feet, he puts his outer garment back on and returns to his place, asking, Do you understand what I have done for you? (v. 12). They will not completely understand until they have seen the cross (v. 7), but they can at least grasp his act as an example of humility. The cleansing word that they have received includes the recognition of Jesus as Teacher and Lord (v. 13). Jesus affirms that this is indeed his identity. The humility he is exemplifying is not a false humility. True humility is always grounded in the truth. But although they have grasped something of Jesus' identity, they now need the further cleansing that comes through a revelation of the nature of Jesus, whose authority they recognize. Jesus' understanding of the characteristics of a teacher and a lord (or the Lord) are quite different from those of the disciples and their culture. While they are reeling from this embarrassing event, Jesus spells out the implications for their own lives of what he has done: Now that I, your Lord and Teacher, have washed your feet, you also should wash one another's feet. I have set you an example that you should do as I have done for you (vv. 14-15). What does Jesus have in mind? Some have established a footwashing ceremony, either as a separate service or as part of the Maundy Thursday service. Jesus, however, does not say to do "what" he did but "as" he did. The cleansing and the further footwashing are symbolic of the revelation that Jesus gave of the Father, and thus the disciples are called upon to embody this same revelation. The disciples are to pass on the same teaching that he, their teacher and Lord, has done by conveying as he has, both in word and deed, the selfless love of God (cf. Barrett 1978:443; Michaels 1989:241-42). The community Jesus has brought into being is to manifest the love of God that he has revealed through serving one another with no vestige of pride or position. There will be recognized positions of leadership within the new community, but the exercize of leadership is to follow this model of servanthood. If Jesus takes the role of servant (doulos, better translated "slave"), then the slave of such a master should expect to do the same (v. 16). Jesus adds nor is a messenger greater than the one who sent him, bringing in the theme of mission (cf. Michaels 1989:243-44). Jesus is the one sent by the Father, and the disciples will be sent by Jesus. Jesus has been submissive to the Father, and the disciples are to be under the authority of Jesus. The pattern of life exemplified in the footwashing is true blessedness, contrary to what the world, which is centered in pride and selfishness, thinks. Accordingly, he says, Now that you know these things, you will be blessed if you do them (v. 17). The Gospel is a life to be lived and not just an ideal to be contemplated.

Jesus then makes another allusion to his betrayer: I am not referring to all of you; I know those I have chosen (v. 18). Some think Jesus is referring to the election to eternal life (Calvin 1959:6162), but he is referring to his historical choice of the Twelve (cf. Barrett 1978:444). John shows us that the betrayal need not raise doubts about Jesus' identity for he knows the character of each one. The betrayal is not going to catch him by surprise. Indeed, it has been spoken of in Scripture: But this is to fulfill the scripture: "He who shares my bread has lifted up his heel against me" (v. 18, quoting Ps 41:9). As with most fulfillment texts, this is not an explicit prophecy that has now been fulfilled; rather we have a pattern from the Old Testament now repeated. The figure of David as the sufferer in Psalm 41 is seen as a pattern, or type, of Jesus (cf. Carson 1991:470). The psalm describes betrayal by a close friend. Lifting up the foot to expose the sole is an especially offensive gesture even today in the Middle East. Not only does the betrayal by Judas not cast doubts on Jesus' identity, it actually affirms that he is a fulfillment of the Davidic type. The betrayal itself does not begin until verse 27, so the psalm is given by Jesus as a prophecy (v. 19). Jesus' foreknowledge of the event is emphasized (cf. 14:28, 31) and is even evidence of his divinity, that he is the I AM (ego eimi; I am He, v. 19). The common Old Testament idea that God and his true prophets are known by their ability to foretell events (for example, Is 48:5) is seen to be true of Jesus. He continues to give the word that cleanses his disciples by revealing himself to be the revealer of God. Thus the betrayal story itself bears witness to Jesus in three ways, namely, through his preternatural knowledge of his disciples, through the witness of Scripture and through his own prediction. After his use of the divine name in reference to himself, his return to the theme of mission is striking: I tell you the truth, whoever accepts anyone I send accepts me; and whoever accepts me accepts the one who sent me (v. 20). To accept the messenger is to accept the sender, following the principle that "a man's agent is like to himself" (m. Berakot 5:5; see note on 5:21). Jesus gives his own mission and that of his followers "an absolute theological significance; in both the world is confronted by God himself" (Barrett 1978:445). Seen in the context of the footwashing, this statement of the dignity of the Christian witnesses is not an expression of power and authority in any worldly sense. The one who represents Christ by bearing the same selfsacrificing love of God will meet with the same response Jesus met (cf. 15:18--16:4) but will also be the agent of the same eternal life that comes through knowledge of the Father in the Son by the Spirit. Each disciple should walk through his or her day with a consciousness of being on such a mission, which is only made possible through the closest intimacy with Jesus (15:1-17). In the story of the footwashing, then, we have the most profound revelation of the heart of God apart from the crucifixion itself. We also learn more of the relation between Jesus and his disciples, the relation of the disciples with one another in humble service and the mission of the disciples to the world. These themes are similar to those of the Eucharist developed earlier (see comments on 6:52-59). The community that Jesus has been forming here takes more definite shape, revealing more clearly "the law of its being" (Bultmann 1971:479), which is humble, selfsacrificing love.

JOHN 14

Overview
Chapter fourteen begins with Christ assuring His disciples that there is room for them in heaven (14:1-2). In fact, Jesus told His disciples, as St. Cyril of Alexandria puts it, "I Myself...am going ahead to prepare the path of entry into heaven" (see 14:2-3). This is possible because of His relationship to God the Father. He explicitly stated, "I am the way, the truth, and the life. No one comes to the Father except through Me" (14:6). The relationship between the Father and Son is so close that Jesus said, in the words of Blessed Theophylact, "With Me as your Lord and Teacher, you have gained a moderate degree of knowledge of the Father, as much as is possible for now. Thus you have seenor rather, glimpsedthe Father with spiritual vision" (see 14:7). The disciples were confused by this teaching; St. Philip even asked Christ to show them the Father (14:8). Jesus responded that they should have been convinced by His works and by His words (14:10-11), repeating His previous teaching that everything He said was spoken on the Father's authority (14:10; see 7:17; 12:49). Jesus' disciples should therefore believe that He is in the Father, and the Father is in Him (14:10, 11). Notice what Jesus said next: not only did He perform great works to glorify the Father, but He would empower His followers to do even greater works (14:12-14)as Blessed Theophylact exclaims, "How astonishing is the might of the Only-Begotten Son!" Jesus then promised that He would pray to the Father to send the Holy Spirit, Whom He described as "another Helper" (which some Bible versions translate as "Comforter," and which we use in the prayer "O Heavenly King") and "the Spirit of truth," to dwell in His followers (14:15-17). The Holy Spirit would then teach the followers of Christ and equip them to remember and live out His teachings (14:26). St. John of Kronstadt explains the significance of this promise: The Comforter, the Holy Spirit, Who fills the whole universe, passes through all believing, meek, humble, good and simple human souls, dwelling in them, vivifying and strengthening them. He becomes one spirit with them and everything to them?light, strength, peace, joy, success in their undertakings, especially to a pious life, and everything good. The chapter ends with Christ warning His followers that He was about to leave the world, but reassuring them that they would see Him again (14:19, 28). He further encouraged His disciples to keep His commandments particularly that of loving Him. Those who do this will find that the Father and Son "will come to him and make (Their) home with him" (14:23). This means, St. Cyril of Alexandria paraphrases, When you yourselves (albeit you are of a corruptible nature) also behold yourselves living in a similar way as I do, then indeed you shall know very clearly that I, being life by nature, knitted you through Myself into God the Father, Who is also Himself life by nature, making you partakers as it were and sharers in His incorruption. The result of this is the peace given by Christ (14:27), which St. John of Kronstadt describes as "the integrity and health of the soul," and St. Mark the Ascetic says is "liberation from passions."

JOHN 15
Overview
Chapter fifteen begins with one of the most famous metaphors in all of Holy Scripture: Christ is the true vine, God the Father is the true vinedresser (i.e., who tends to the vine), and Christians are branches growing from the vine (15:1, 5). Just as a vine branch cannot grow when it is cut off from the vine, so Christians cannot grow spiritually when we separate ourselves from Christ. If we try to "bear fruit" and become holy on our own, then we will spiritually wither and ultimately be destroyed (15:6). Such a person, Blessed Theophylact says, "is stripped of whatever spiritual grace he had; he is deprived of divine help and life; and as the final result, he is cast into the fire and burned." Notice the qualification in verse ten: we are only in Christwe are only connected to the true vineif we follow His commandments (see 14:21). The central commandment is to love others (15:12, 17)Christ also said elsewhere that we should love God with all our heart, soul and mind (Matthew 22:37; Mark 12:30; Luke 10:27; all these repeat Deuteronomy 6:5). Christians can truly love others because we live in the love of Christ and thus bear the

spiritual fruit of love (15:10, 12; see Galatians 5:22). Archimandrite Justin Popovich points out that such love is central to the Christian life: At the end, everything comes back to this double commandment: the commandment of love of God and one's neighbor...We now know that the entire Gospel of Christ is contained in the single commandment on love: he who lives in love lives in Christ God. Thus, he who fulfills the Gospel of God is deserving of heaven and earth. The person who lives in God?s love, and through this loves others, is more than a servant of God: such a person is Christ's friend (15:15). A slave follows the commandments of God out of fear of punishment, but, as St. Gregory the Theologian says, "when wisdom bursts the bonds of fear and rises up to love, it makes us the friends of God and children instead of slaves." The chapter then makes a dramatic shift: while we are called to love others, there are those outside the Church who will hate us (15:18-25). These peoplesimply called "the world" (15:18)would love us if we were like them, but because they hate Christ (which means they also hate God the Father (5:23)), they hate us for belonging to Him (15:19-21). Such hatred is far from innocent: one of the results of Christ?s coming is that the people who reject Him cannot claim they knew nothing about Him (15:22). People who learn of Christ and then reject Him therefore fulfill Psalm 69:4 and reject Him without a cause (15:25). If people rejected Jesus' teachings when He was on the earth, what hope is there for people to become Christians now that He has ascended? Christ responded that He would send the Holy Spirit from the Father to testify of Him, and the disciples would also give their personal witness of their experience with Him (15:26-27). Notice that the Holy Spirit proceeds from the Father (15:26), not the Father and the Son (as is said in the Western version of the Nicene Creed). St. Didymus the Blind says this is because "the Spirit of truth properly proceeds from God as the Father, the Begetter."

JOHN 16
Overview
The first half of chapter sixteen continues Christ's teaching from the end of the previous chapter: the disciples would be persecuted, but Jesus would send the Holy Spirit from the Father to the world (see 15:18-27). Jesus warned His followers that they would be persecuted and killed by people who never knew the Father or Son (16:14). St. John Chrysostom explains that we can gain comfort from Christ's warning: If we reflect (on the fact that we suffer "for virtue's sake and for His sake"), everything will be easier and more tolerable. Since one is even proud when suffering for those he loves, what kind of feeling will such a person have who suffers for the sake of God? For if Jesus, for our sake, calls that shameful thing, the cross, 'glory' (13:31), how much more should we think that way...we ought then, when about to endure anything unpleasant, to think not of the toils but of the crowns (see James 1:12; Revelation 2:10). The disciples were upset to hear that Jesus would be leaving them, but He told them that His imminent departure was a good thing: it would result in the Holy Spirit coming down to them (16:7). The Holy Spirit would do two things. First, He would convict the world of three things (16:8-11): sin (because of those who do not believe in Christ); righteousness (because, as Blessed Theophylact puts it, "The Spirit will make it clear to them that I am righteous: that I, the blameless One, was unjustly killed by them"); and judgment (because Satan, "the ruler of this world," is judged). Secondly, the Holy Spirit would "guide (Jesus' followers) into all truth," glorifying Christ and repeating the Lord's teachings to His people (16:13-15). This passage is a profound statement about the Holy Trinity: as St. Ambrose of Milan says, "(The Holy Spirit) speaks the truth, He breathes wisdom. He does not speak without the Father, for He is the Spirit of God. He does not hear from Himself, for all things are of God...Therefore what the Spirit says is the Son's, what the Son has given is the Father's. So neither the Son nor the Spirit speaks anything of Himself." The chapter concludes with Christ prophesying His Crucifixion, Resurrection, and Ascension. The disciples were confused by Jesus' statement that, after a little while, He would return to the Father and no longer be seen by them (16:16-18). Jesus then told them that they would engage in a period of sorrow followed by rejoicing, much like a pregnant woman experiences pain while in labor but then is overjoyed by the birth of her child (16:20-22). Because Christ would return to the Father, the disciples would be able to ask the Father for things in Jesus' name

something they did not do while Jesus was with themand the Father would grant their requests (16:23-24, 2627). This is because the Father loves Christians, and Christians can experience this blessing because we are united to Christ (16:27). "Finally," the disciples said, "you're speaking to us plainly (instead of in figurative language)" (see 16:25, 29-30)! Now they seem sure that Christ knows all things (16:30). Christ repliedas the Church Fathers point outthat the disciples would demonstrate the limits of their belief by abandoning Christ during His Passion (16:32). Christ's words would nonetheless later be a source of comfort: even though theyand wemay suffer tribulation, Christ's victory over the world is total (16:33).

JOHN 17
Overview
Chapter seventeen can be summarized in one word: prayer. Christ is shown praying for Himself, the apostles, and finally all Christians. St. John Cassian even says that this "High Priestly Prayer" demonstrates the perfect prayer because it incorporates supplication, making vows, intercession, and thanksgiving. In praying for Himself Christ asked God the Father to glorify Himthis is not a selfish desire for glory, however, because glorifying the Son also glorifies the Father (17:1, 5). St. Didymus the Blind explains the Father and Son's mutual glorification in this way: "The Son was glorified by the Father, for He was entrusted with all things, because He is the Son and offspring of the One Who can do everything. The Father in turn was glorified...when the Son was known to have accomplished every mighty deed, the favor of His reputation passes on to the One Who begat Him." Jesus' work on earth involved glorifying the Father and leading others to do the same (17:3-4). We participate in this work today, as can be seen in these words we say to God in many of our prayers, "To Thee belong all glory, honor, and worship." Christ next prayed for the disciples (17:6-19), asking the Father (as Blessed Theophylact puts it) "to guard the disciples from dangers and to assist them in remaining steadfast in the faith" (17:15). Christ "manifested (the Father's) name" by being God in their midst (17:6), and they accepted both His teachings and His divine identity (17:8). While Jesus was leaving the earth, and the disciples would be vulnerable to the hatred of world as they went forth proclaiming the Gospel (17:14, 18), He prayed that they would nonetheless be kept in the love of the Father (17:11). A central theme in this prayer is unity: the Father and Son are united in glory (17:1, 5), and the Father and Son are united in keeping the disciples (17:10). When Christ prayed for the Church, He therefore made a profound statement regarding spiritual unity, praying that all Christians "may be one, as You, Father, are in Me, and I in You; that they also may be one in Us" (17:21; see also verse 11). This unity is vitally important, not only because it will lead non-Christians to believe in Christ (17:21, 23), but also because such unity is essential for the perfection of those who are in Christ (17:23). The unity for which Christ prayed is more than simply "getting along" with each other it is true love. God the Father loved Christ even before the world was created (17:24), and Christ prayed that this same love would be in each of His followers (17:26). Despite the fact that some people refuse to acknowledge both Christ and the Father Who sent Him (17:25), those who love Christ are sanctified by the truth (17:19) and will eventually behold Christ in His divine glory (17:24). This unity and love about and for which Christ prayed is not abstract, but instead is personal. St. Gregory of Nyssa says that the glory given by the Father to the Son, and the Son to His followers (17:22), is the Holy Spirit. Likewise, Jesus concludes that the people who receive the Father's love will also have Christ within them (17:26).

JOHN 18
Overview
Chapter eighteen contains the account of Jesus' betrayal, arrest and trial. It begins with Judas Iscariot's betrayal of Christ (predicted in 13:18-30)Judas knew that Jesus would take His disciples to the garden of Gethsemane (the

garden's name is given in Matthew 26:36 and Mark 14:32), and therefore led a group of soldiers and Temple police to the area (John 18:2-3). Jesus twice told the group that He was the man they sought to capture (18:4-5, 7-8), but notice what happened the first time He said this: they fell to the ground when He used the divine Name, "I am He," to identify Himself (18:6). Blessed Theophylact says this demonstrates that "fallen indeed are all those who oppose the word of God." Despite the fact that Jesus had earlier said He would willingly give Himself up to be sacrificed (see 10:11), and that He guaranteed that none of His followers would be killed at that time (18:8-9), St. Peter nonetheless hacked off the ear of Malchus, Caiaphas' servant, with his sword (18:10; St. Luke tells us that Christ then healed the slave's ear (Luke 22:51)). In response, Christ simply repeated that He needed to drink the cup given by His Father (18:11), meaning, St. Dionysius of Alexandria says, He needed "to discharge the ministry and the whole divine plan of trial with fortitude." Throughout the night following Christ's arrest (18:12-14), St. Peter was identified by three people as being a follower of Jesus. Each time he denied this (18:17, 25, 26) St. Matthew even points out that St. Peter cursed and swore at the people (Matthew 26:74)fulfilling the prophecy that he would deny Christ three times before a rooster crowed at sunrise (18:27; see 13:38). The other Gospel writers add that St. Peter wept when he remembered this prophecy (Matthew 26:75; Mark 14:72; Luke 22:62). Annas and Caiphas attempted to prove that Jesus was a blasphemer, and therefore deserving of death (18:19). In response, Christ simply told them to ask those people who had seen Him act and teach openly (18:20-21); one of the guards angrily slapped Jesus for His response (18:22). Legally unable to execute Jesus, the Temple court sent Him to Pilate to be convicted and executed (18:28-32). The only question Pilate asked Jesus was political: did Jesus claim to be the king of the Jews (and therefore deserving of punishment for rebellion) (18:33, 37)? Jesus responded that He did not head up an earthly government, but that He is a king Who came into the world to bear witness to the truth (18:36, 37). Blessed Eusebius summarizes Jesus' meaning like this: "The throne of the kingdom conferred on Jesus is nothing mortal or temporal. Rather, it truly extended throughout the whole world like light shining as the moon established forever, enlightening understanding souls through His divine and heavenly teaching." Pilate was unable to understand the concept of following truthmuch like modern people, about whom St. Cyril of Alexandria says "To people whose minds have become warped, truth seems a foul and ugly thing even as it instills a spiritual and divine brilliance into the minds of those who behold it"and simply said that he found no fault in Christ (18:38). St. Cyril adds that, when offering to release Christ, Pilate referred to Him as "King of the Jews" in an attempt to use sarcasm to quench the rage of the crowd. Instead, however, the people demanded the release of the violent thief Barabbas instead of the Savior of the World (18:40).

JOHN 19
Overview
Chapter nineteen focuses on the Crucifixion of our Lord. The narrative takes up immediately after the events of chapter eighteen: after the crowd rejected freeing Jesus, Pilate took Him to be scourged (and mocked by the soldiers for being the "King of the Jews") (19:1-3). Pilate twice stated that he found Jesus innocent of any crime (19:4, 6), but the chief priests and their officers nonetheless demanded Christ's death (19:6, 7, 15). Pilate only had the legal authority to crucify Jesus for political crimes, and he was therefore concerned that the only accusation against Christ was blasphemy (19:7-8); this led Jesus' accusers to claim that He was guilty of crimes against Caesar (19:12, 15). Notice Jesus' silence during Pilate's interrogation (19:9)St. Romanos the Melodist says simply, "He Who had caught the wise, conquered by His silence." Pilate could only order Christ to be crucified because, in the words of St. Cyril of Alexandria, "The Only-Begotten Himself gave Himself to suffer for us and...the Father suffered the fulfillment of the mystery in Him" (see 19:11). In addition to the physical pain of crucifixionas excruciating and horrifying as that wasJesus also suffered shameful mockery (with additional mockery described in Matthew 27): the soldiers mockingly dressed Him as a king and beat Him (19:2-3); He was executed with common thieves (19:18; see Matthew 27:44; Mark 15:27; with one

thief's conversion at Luke 23:39-43); and the soldiers even gave away and gambled for His clothing (19:23-24, fulfilling the prophecy in Psalm 22:18). The chief priests even objected to His being called "the King of the Jews," but Blessed Theophylact says Pilate left the sign over Jesus' head "partly to defend Christ?s reputation" (19:19-22). We can learn two important things from Jesus' concern for His mother in verses 26-27. First, the Church Fathers point out that this demonstrates our need to lovingly care for our parents. Secondly, Christ's action reminds us, in the words of Elder Anthimos of Chios, "The Panagia (the Greek word for "the All-Holy One") is the salvation of the whole world, she is the only mother for all Christians." Shortly before He died, Jesus stated that He was thirsty (19:28, fulfilling Psalm 21:16). The people nearby offered him sour wine (i.e., vinegar) mixed with gall or myrrh (which were used to drug the crucified and reduce their pain), but Jesus refused to drink after tasting the drug (19:29-30; see Matthew 27:34; Mark 15:23). St. Cyril of Jerusalem says Christ's last words before His death, "It is finished," mean, "The mystery has been fulfilled. The things that are written have been accomplished. Sins are forgiven." The fact that Jesus' legs were not broken, but instead He was impaled with a spear to ensure He was dead, is highly significant. First, this fulfills the words given in Exodus 12:46, Numbers 9:12, Psalm 34:20, and Zechariah 12:10 (19:36-37). Secondly, the blood and water that came from Christ's side is directly related to the Holy Eucharist, as St. John Chrysostom says, "And so, the mysteries take their beginning. In this way, when you approach that awesome cup, you may so approach as though you were drinking from His very side." The chapter ends with Ss. Joseph of Arimathea and Nicodemus burying Jesus. Blessed Theophylact points out that "the fact that the Lord's tomb was new indicates symbolically that something utterly new in human history would take place there: deliverance from the power of death and corruption, and the renewal of all mankind."

JOHN 20
Overview
Christ's Resurrection is the focus of chapter twenty. The chapter begins with St. Mary Magdalene one of the Myrhhbearing Women (see Mark 16:1-8; Luke 24:1-12)seeing the empty tomb (20:1). Believing that Jesus' corpse had been moved, she told Ss. Peter and John about the supposed tragedy (20:2); the disciples then went and investigated the empty tomb and the carefully folded burial cloths inside (20:3-10). While the disciples returned to their homes, St. Mary Magdalene stayed weeping outside the empty tomb. There she was confronted not only by two angels, but by Jesus Himself (Whom she initially mistook for a gardener); all three asked her why she wept, to which she could only express her dismay at Jesus' absence and her desire that she be taken to retrieve His body (20:11-15). Only after this did Christ allow St. Mary to recognize Him, commanding her to tell the disciples that He would be ascending to God the Father (20:16-17). She quickly told the disciples that the Lord had risen (20:18); unfortunately, however, they did not initially believe her (see Mark 16:11). Jesus finally appeared to ten of the disciples later that evening, proclaiming peace and proving from His wounds that He had risen from the dead (20:19-21). This miraculous event initiated the transformation of the disciples into apostles: Jesus commissioned them to go forth into the world, breathed upon them to give the Holy Spirit, and gave them the power to forgive sins (20:21, 23). You might wonder: if the Christians were filled by the Holy Spirit at Pentecost (see Acts 2:1-4), then what happened here? Blessed Theophylact summarizes the answer of the Church Fathers in this way: "Now He breathes on them and gives them the Holy Spiritbut not the entirety of the gift He would bestow at Pentecost. 'Receive the Holy Spirit' means, 'Let this partial bestowal of grace make you ready to receive later the fullness of the Holy Spirit.'" St. John Chrysostom clarifies this "partial bestowal of grace" by saying, "it would not be wrong...to say that they received then the gift of a certain spiritual power, not to raise the dead and do miracles but to remit sins." Jesus later appeared to the disciples with St. Thomas, who had been missing during His earlier appearance. St. Thomas doubted that Jesus had really risen from the dead, saying that he would only believe if he could actually touch Christ?s wounds (20:25). Christ therefore appeared in the disciples' midstagain saying ?peace to you?and invited St. Thomas to see His wounded hands and touch the gash in His side (20:27). This inspired deep belief in St. Thomas (20:28), which pleased Jesus, but our Lord added something that has great meaning for us today: "Blessed are those who have not seen and yet have believed" (20:29). As St. Cyril of Alexandria proclaims, "Blessed,

therefore, is everyone who believes the message of the holy apostles who, as Luke says, were eyewitnesses of Christ's actions and ministers of the word. If we desire eternal life and long for a dwelling place in heaven, we must listen to them." The chapter concludes with a statement about the entire gospel according to St. John: this gospel is not a comprehensive account of everything Christ said and did, but what it does contain is intended to lead us to "believe that Jesus is the Christ, the Son of God" (20:31).

JOHN 21
Overview
Chapter twenty-one concludes St. John's account of Christ's earthly ministry. The chapter begins with an incident that is very similar to the way in which Jesus called some of the disciples (see Mark 1:16-20; Luke 5:1-11): He enabled the disciples to miraculously catch a large number of fish after a night spent without catching anything (21:1-14). St. John Chrysostom says that St. John recognized Jesus because he was more contemplative in nature, while St. Peter leaped into the water to race to Christ because he was more fervent and ready to throw himself into the situation before him. Jesus is shown eating bread and fish to reinforce that He was risen, and was not simply a disembodied spirit. St. Cyril of Alexandria says about Christ's eating fish and honeycomb when He first appeared before the disciples (see Luke 24:36-43, expanding on the scene in John 20:19-20), "To produce in them a more firmly settled faith in His Resurrection, He asked for something to eat...He did this only to show them that the One risen from the dead was the same One Who ate and drank with them during the whole previous period of time when He talked with them as a man." After breakfast, Jesus asked St. Peter three times if he loved Himthe disciple replied that he didand then concluded by telling St. Peter to feed and tend His lambs and sheep (John 21: 15-17). There are two reasons for this exchange: St. Peter was the leader of the disciples, and therefore was first to profess his love for the risen Lord; and he previously denied Christ three times (18:15-27) and therefore needed to reaffirm His dedication to His Lord. St. Ephrem the Syrian explains it like this: Jesus received the threefold (confession) that (Simon Peter) had professed as trustworthy pledges for the three (denials). Therefore, when his Master said (to him), 'Do you love Me?' our Lord was wanting to receive from him his true love so that, after having given the pledge of his love, (Simon) might receive (Jesus') sheep as a flock. Jesus then prophesied St. Peter's death as an old man being led to his martyrdom (21:18-19); St. Peter was crucified upside downbecause he did not believe himself worthy to be crucified in the same upright manner as Christduring the reign of Nero in 67 AD. Some people believe St. Peter's subsequent question about St. John's future (21:21) demonstrates a jealousy that such a martyrdom was not prophesied for the younger disciple. St. John Chrysostom, however, replies that St. Peter asked the question out of love for St. John St. Peter wanted to remain with his friend throughout any trials they might suffer, but Jesus simply responded that he should not be concerned with this, but only with his own obedience to Christ (21:22). The other disciples misunderstood Christ's words, "If I will that he remain till I come," to mean that St. John the Theologian would never die (21:23). In reality, however, the apostle reposed at approximately 100 years old sometime near the end of the first century. The gospel account concludes with an affirmation that St. John (and probably his assistant, St. Prochorus of the Seventy) have written the truth, and at the same time reminding the reader and hearer that this account is far from exhaustive because no one book could record everything Jesus said and did (21:25; see also 20:30-31).