The Ignatius Catholic Study Bible New Testament (102 page)

24:35 breaking of the bread:
Among Jews this was a ceremonial gesture that commenced the celebration of an ordinary meal. Among Christians it was used as a description of the eucharistic liturgy (Acts 2:42; 20:7; CCC 1329). 
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24:39 my hands . . . my feet:
The nail marks demonstrate that Jesus' risen body is the same body that was crucified only days earlier (CCC 645). The evidence for his rising becomes incontrovertible as it mounts from his disappearance (empty tomb), to his various appearances (24:34; 1 Cor 15:4-8), and now to a direct examination of his wounds (Jn 20:27). •
Analogically
(St. Ambrose,
In Lucam):
Jesus' risen body prefigures the resurrected bodies of the saints. By convincing us of his own Resurrection, he likewise assures us of the physical nature of our own resurrection on the Last Day. • Jesus' risen body is truly physical but no longer earthly, since his humanity is now incorruptible and endowed with spiritual qualities. He for ever reigns in a human body, but one that can pass through locked doors (Jn 20:19), vanish at will (Lk 24:31), and is no longer subject to the limitations of time, space, and the laws of nature (CCC 646, 659).
See note on 1 Cor 15:42-44
. 
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24:44 Moses . . . prophets . . . psalms:
Reflects a classical division of the OT into three parts. The third division is sometimes called the "writings", or the "other books", as in the prologue to the Book of Sirach. 
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24:46 Christ should suffer:
A mystery foretold in the OT (Acts 3:18; 17:3). • Jesus' mockery and rejection recall Ps 31, 69, 118, and Is 50:6. His agony and Crucifixion are depicted in Ps 22 and Is 53.
on the third day rise:
An emphasis in Jesus' own predictions (9:22; 18:33; 24:6-7). • The OT background is diverse.
(1)
Isaac was for three days under a death sentence until God intervened to give him back alive to Abraham on the third day (Gen 22:4, 13). This was a historical preview of Jesus rising to new life after obeying his Father unto death (Heb 11:17-19).
(2)
The experience of Jonah coming forth from a whale after three days in its stomach foreshadows Christ emerging from the grave after three days in the earth (Jon 1:17; Mt 12:40).
(3)
Hosea depicts Israel's restoration from exile as a third-day resurrection (Hos 6:2). Since the Messiah represents Israel in the fullest sense, embodying both its vocation and destiny, Christ's own Resurrection initiates the resurrection of Israel from a state of spiritual death (Rom 11:15, 25-27).
(4)
More generally, the "three days" motif is linked with a prelude to divine liberation (Ex 10:21-23) and a period of preparation before meeting the Lord (Ex 19:10-11) (CCC 702, 1094). •
Allegorically
(St. Bede,
Homilies
2, 10): Christ lay two nights in the tomb to rescue man from the twofold death of sin. For souls die spiritually on account of sin, and bodies die physically as a penalty for sin. Victorious on the third day, Christ now raises our souls to new life in grace and will later raise our bodies in glory. 
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24:47 forgiveness:
The Church dispenses the blessings of the New Covenant through the preaching of the gospel and the administration of the sacraments (Mt 28:19-20; Jn 20:23; Acts 2:38). Salvation now extends beyond Israel to encompass
all nations
(Acts 1:8) (CCC 981, 1122). 
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24:49 the promise:
i.e., the Holy Spirit (Gal 3:14; Eph 1:13). The outpouring of God's Spirit was long promised in the OT (Is 44:3; Ezek 36:26; Joel 2:28-29). 
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24:50 Bethany:
A village within two miles of Jerusalem to the east (Jn 11:18). 
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24:51 up into heaven:
Jesus' Ascension is the only episode that overlaps with Luke's second book, the Acts of the Apostles. No mention is made here of the "forty days" that intervened between Easter Sunday and the day of his ascent (Acts 1:3, 9). The event culminates in Jesus' royal enthronement at the Father's right hand (Mk 16:19; Acts 2:32-35; CCC 659-64). 
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24:53
Luke both opens and closes his Gospel in the Jerusalem
temple
(1:9). 
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INTRODUCTION TO

Author
Unlike the Gospels according to Matthew, Mark, and Luke, the Gospel of John is not strictly anonymous. The author discreetly identifies himself as "the disciple whom Jesus loved" (21:20, 24) and claims to be an eyewitness to the life and ministry of Christ (1:14; 19:35). However, this Beloved Disciple never reveals his name, although he appears several times in the Gospel narrative (13:23; 19:26; 20:2).

The combined weight of textual and traditional evidence suggests that this disciple is the Apostle John, one of the sons of Zebedee (Mt 4:21). Several considerations support this conclusion.
(1)
The Beloved Disciple is clearly an Israelite, whose knowledge of biblical feasts and institutions is detailed and whose familiarity with Palestinian geography is quite accurate.
(2)
The Beloved Disciple is one of the Twelve who was present with Jesus at the Last Supper (13:23; Mk 14:17-25) and with the band of apostles after his Resurrection (21:4-7).
(3)
That he is "beloved" suggests he is part of the inner circle of disciples closest to Jesus: Peter, James, and John. These were the only apostles among the Twelve whom Jesus renamed in the written Gospel tradition (Mk 3:16-17) and the only apostles selected to accompany him at pivotal moments in his ministry (Mk 5:37; 9:2; 14:33). Since Peter is clearly distinguished from the Beloved Disciple (20:2; 21:20) and James was martyred far too early to be considered for authorship (Acts 12:2), John remains as the most likely candidate.
(4)
The close association between Peter and the Beloved Disciple in this Gospel (20:1-9) mirrors the close association between Peter and John in the writings of Luke (Lk 22:8; Acts 3:1; 8:14).
(5)
The attention to detail displayed by the author has all the earmarks of an eyewitness: he notices that the stone jars were filled "up to the brim" at Cana (2:7), the multiplied loaves were made of "barley" (6:9), and the aroma of the perfume used to anoint Jesus "filled" the house where the event took place (12:3).
(6)
As for external evidence, Irenaeus (
A.D.
180), Clement of Alexandria (
A.D.
200), and other early Christian writers testify with one voice that the Apostle John is the Beloved Disciple who wrote the Fourth Gospel, probably from the city of Ephesus in Asia Minor. Although John's authorship is disputed by many today, no alternative attempt to identify the Beloved Disciple aligns the evidence as clearly and convincingly as the traditional one.

Date
Several scholars of the 19th and 20th centuries claimed the Gospel of John was written in the second century, some dating it as late as
A.D.
150 and beyond. This is no longer tenable because of solid evidence to the contrary. For instance, a fragment of John's Gospel discovered in Egypt in 1935 has been dated as early as
A.D.
120. The original Gospel must have been written at least by this time and probably much earlier, since ample time was needed for it to gain popularity and circulate from Asia Minor all the way to Africa. Likewise, Ignatius of Antioch seems to allude to the teaching of the Fourth Gospel in a collection of letters written about
A.D.
107. This makes it probable that John's Gospel was composed by at least
A.D.
100.

Whether it can be dated much earlier than this is a matter of dispute. Some have argued that John wrote his Gospel closer to the middle of the first century, even prior to the destruction of Jerusalem in
A.D.
70. Interestingly, nothing within the Gospel demands a date later than this, and the casual statement in 5:2 that there "is" (present tense) a pool near the Sheep Gate in Jerusalem may lend support to its antiquity. It seems unlikely that John would have described this pool as though it were intact if, in fact, it was buried beneath a heap of rubble at the time he was writing about it. This makes a date in the 60s a viable option for the composition of John's Gospel, although most scholars prefer to date it in the 90s of the first century.

Destination and Purpose
The Gospel of John was probably written for Jews and Jewish Christians living throughout the Mediterranean world. This is inferred from the distinctively Jewish flavor of the book and its numerous allusions to scriptural and liturgical symbols associated with Israel (1:1, 29, 45, 51; 2:21; 3:14; 4:10, etc.). Its positive depiction of the Samaritans, who were distant descendants of the Israelites, suggests they too were part of John's target audience (4:39-42). Although it was once popular to interpret John's Gospel against the backdrop of Greek culture and thought, more recent scholarship—especially since the discovery of the Dead Sea Scrolls—has led to a fuller appreciation of its Jewish background and themes.

Whatever the uncertainties of its destination, there is little uncertainty as to its aim. John tells us outright that his Gospel has an evangelistic purpose: "[T]hese are written that you may believe that Jesus is the Christ, the Son of God, and that believing you may have life in his name" (20:31). A secondary purpose, although unstated, seems to be to fill in some of the blanks left by Matthew, Mark, and Luke. Whereas the Synoptic Gospels focus on Jesus' Galilean ministry and mention only one trip to Jerusalem, John tells us that Jesus made several trips to Jerusalem and mentions only brief excursions into the northern regions of Samaria and Galilee (1:43; 4:3-4; 11:54; 21:1). Whereas the Synoptics tell us of Jesus' ministry after the arrest of John the Baptist, the Fourth Gospel informs us that Jesus' ministry was already under way before John's imprisonment (3:24). Likewise, whereas the Synoptics narrate the Last Supper, John is silent about the eucharistic words and actions of Jesus, choosing instead to recount the Bread of Life discourse where Jesus first promises to give himself to the world as sacramental food (6:35-58). These differences have suggested to several scholars, ancient and modern alike, that John was familiar with one or more of the Synoptic Gospels. If so, he must have wanted to give readers additional information about the life and teaching of Jesus that would supplement the authentic Gospels already in circulation.