1:1 John begins by giving his Gospel a theological background. By speaking at once of “the Word” he implies that his readers are familiar with the term. To Gentiles it indicated some form of divine revelation or self-expression. Jews would equate it with the divine Wisdom described in Proverbs, which already appears as something more than a divine quality and has some relationship with the visible world. In Sirach and Wisdom the idea is further developed. In the last-named book, Wisdom appears as a pre-existing person, taking part in the creation of the world and having a mission to reveal God to his creatures; cf.
Wis 7.22–8.1.
1:4 Or
was not anything made. That which has been made was life in him
1:5 light ... darkness: One of the familiar themes of the Gospel.
1:18 Other ancient authorities read
God
1:29 John applies to Jesus the Messianic prophecy of
Isaiah 53.6-7, perhaps worded more explicitly by the evangelist in later years.
1:42 From the word for
rock in Aramaic and Greek, respectively
2:4 What have you to do with me? While this expression always implies a divergence of view, the precise meaning is to be determined by the context, which here shows that it is not an unqualified refusal, still less a rebuke.
2:12 brethren: See note on
Mt 12.46.
3:2 Greek
him
3:3 Or
from above
3:6 The same Greek word means both
wind and
spirit
3:7 Or
from above
3:8 The same Greek word means both
wind and
spirit
3:13 Other ancient authorities add
who is in heaven
3:15 Some interpreters hold that the quotation continues through verse 21
3:22 baptized: A baptism like that of John. The time for baptism “in the Spirit” had not yet come.
3:24 From the other Gospels we learn that, after John was arrested, Jesus withdrew from Judea.
3:30 Some interpreters hold that the quotation continues through verse 36
4:20 this mountain: Gerizim, on which the Samaritans worshiped.
5:2 Other ancient authorities read
Bethesda, others
Bethsaida
5:3 Other ancient authorities insert, wholly or in part,
waiting for the moving of the water; 4 for an angel of the Lord went down at certain seasons into the pool, and troubled the water: whoever stepped in first after the troubling of the water was healed of whatever disease he had
5:18 broke the sabbath: i.e., broke the sabbath as interpreted by them; see note on
Mt 12.14.
6:7 The denarius was a day's wage for a laborer
6:19 Greek
twenty-five or thirty stadia
6:51 Jesus is the “living bread” both as Word of God (verses 32ff) and as sacrificial victim for the salvation of man.
6:52 A natural question to ask. Jesus answers, not by explaining it away, but by re-emphasizing the reality, though not, of course, in the crude sense implied in their question.
6:62 When Jesus ascends into heaven they will know that he spoke the truth.
7:1 Or
Judeans
7:3 brethren: See note on
Mt 12.46.
7:8 Other ancient authorities add
yet
7:15 Or
this man knows his letters
7:38 Or
let him come to me, and let him who believes in me drink. As
7:53–8:11 This passage, though absent from some of the most ancient manuscripts, is regarded as inspired and canonical by the church. The style suggests that it is not by St. John, and that it belongs to the Synoptic tradition.
8:11 Some ancient authorities insert 7.53--8.11 either at the end of this gospel or after
Luke 21.38, with variations of text. Others omit it altogether.
8:16 Other ancient authorities read
the Father
8:21 die in your sin: Theirs is that sin against the truth which is the sin against the Spirit; cf.
Mt 12.31.
8:25 Or
Why do I talk to you at all?
8:41 They mean, “We are not idolaters,” and protest their fidelity to God their Father; see notes on
Rev 14.4 and
17.2.
8:56 he saw it either in prophetic vision while on earth or by some special privilege after death.
8:57 Other ancient authorities read
has Abraham seen you?
8:58 The present tense indicates Christ’s eternal existence as God.
9:3 Jesus explains in advance the purpose of the miracle.
9:35 Other ancient authorities read
the Son of God
10:14 the good shepherd: The name has Messianic significance; cf
Ezek 34.
10:18 Throughout the Gospel, Jesus insists that he is master of his own life and no one takes it from him; cf.
18.6 (at his arrest);
19.11 (before Pilate);
19.30 (on the cross).
10:29 Other ancient authorities read
What my Father has given to me
11:6 stayed two days longer: This is explained in verse 15.
11:17 Greek
he
11:18 Greek
fifteen stadia
11:25 Other ancient authorities omit
and the life
11:48 Greek
our place
11:50 Caiaphas agreed that, as Jesus was not (in their opinion) the Messiah, any popular insurrection now could end only in disaster; so it was better, he argued, to do away with him. He was unconscious of the deeper meaning of his words, namely that Jesus must die for the salvation of man.
12:1 Here begins the last week of Jesus’ public life. This is described in great detail, as was the first week in chapter 1.
12:5 The denarius was a day's wage for a laborer
12:32 lifted up: i.e., on the cross; but the words also contain a reference to his going up into heaven. The two mysteries are inseparable.
13:1 John begins here to unfold the mystery of the love of Jesus for “his own.” Note the solemn introduction to the “hour” of his passion and death.
13:10 Other ancient authorities omit
except for his feet
13:16 Or
slave
13:34 new commandment: Jesus gives a new depth to the familiar commandment of the Old Testament. The standard now is, “as I have loved you.”
14:1 Or
you believe
14:4 Other ancient authorities read
where I am going you know, and the way you know
14:14 Other ancient authorities add
me
14:26 all things: After Jesus has gone to his Father, the Holy Spirit will complete his revelation to the world.
15:15 Or
slaves
15:15 Or
slave
15:18 Jesus contrasts the love his disciples have with the hatred the world bears them.
15:20 Or
slave
16:10 Jesus is taken from them because they did not receive him.
16:21 Greek
a human being
17:1-26 The priestly prayer of Jesus, before his sacrifice.
17:5 declares his pre-existence.
17:15 Or
from evil
18:13 According to Jewish law the high-priesthood was for life. The Romans had deposed Annas, the legal holder, in A.D. 15, and appointed another in his place, but many Jews continued to recognize Annas.
18:18 Or
slaves
18:26 Or
slaves
18:28 They would have contracted a legal impurity by entering the house of a pagan.
18:29 See note on
Lk 23.2.
18:31 Crucifixion was a Roman, not a Jewish, punishment.
19:7 At last, because of Pilate’s reluctance, they produce the real charge.
19:8-9 Pilate is afraid and asks Jesus where he comes from—not his country, but his mysterious origins, as implied in the charge.
19:27 took her to his own home: Joseph must now have been dead.
20:17 The death and resurrection of Jesus had put an end to the ordinary familiar relationships of human life, and the time of lasting companionship had not yet come.
21:1-25 This chapter was added later, either by the evangelist or by a disciple; cf.
20.3-31 and
21.24.
21:7 John remembered a similar miracle before; cf.
Lk 5.6.
21:8 Greek
two hundred cubits
21:15-17 The threefold question addressed to Peter alone corresponds to the threefold denial. Jesus gives Peter charge over his flock.