The Jewish Annotated New Testament (229 page)

Second sign: healing of the official’s son
(Mt 8.5–13; Lk 7.1–10).

44
: See Mk 6.4; Lk 4.24. This proverb has close parallels in the Synoptic tradition (Mk 6.1–6; Mt 13.53–58; Lk 4.22–24) and
Gos. Thom
., logion 31 (logion = a saying of Jesus). It is unlikely that John took it from any of these sources; rather, this proverb had circulated in different forms. In the Johannine context, it contrasts the generally warm reception that the Johannine Jesus receives in Galilee with the suspicion that his activities arouse in Judea. While this may be a historical reminiscence, it also serves a symbolic purpose, drawing attention to the opposition to Jesus largely among the Jewish authorities based in Judea, especially the Temple precinct. It is possible to read this as an ironic saying, in that for both groups, Galileans and Judeans alike, a faith based only on observing the signs is considered inadequate (cf. 2.23–25).

45
:
Galileans
, a geographical designation, but since they were at the festival in Jerusalem, it follows that they are Jews.

46
:
Cana
, see 2.1–11.
A royal official
, likely under the aegis of Herod Antipas, tetrarch of Galilee 4 BCE–39 CE.

48
:
You
is plural.
Signs and wonders
, if “signs” only produce awe and not faith, they have failed in their role.

50
: Biblical parallels to the healing of a son include 1 Kings 17.23 (Elijah) and 2 Kings 8.9 (Elisha).

5.1
–47: Third sign: healing of the lame man. 1
:
Festival of the Jews
, perhaps one of the three pilgrimage festivals, Passover, Weeks (Shavuot), or Tabernacles (Sukkot).

2
:
Sheep Gate
is a gate to the Temple precinct (cf. Neh 3.1). Remains of a second-century healing sanctuary and pool with five porticoes have been discovered near the church of St. Anne in Jerusalem.

8
:
Stand up
, in Mk 2.11, this is offered as proof of Jesus’ authority to forgive sins.

9
: The healing story becomes an account of conflict over Sabbath observance, in which carrying any object outside the domain of one’s household was prohibited (Jer 17.21–22). According to later rabbinic law, the healing of an acute, life-threatening illness or condition was permitted, even mandated, on the Sabbath, but the healing of a chronic illness was not, on the grounds that treatment could just as easily take place before or after the Sabbath (see
b. Yoma
84b). The Johannine passage suggests that this law was in place, at least in the eyes of some, in the first century.

14
: Jesus implies that illness is punishment for sin; see 9.2–3 (on disease as punishment for specific sins, see Ex 4.11; Lev 26.16; Num 12.9–10; Deut 32.39; 2 Chr 7.13; 21.14–15).

16
–17
:
Persecuting
, although no specific persecution is mentioned, use of the word (as in Mt 5.10 and Acts 9.4) calls to mind the persecution of the early Christian community.
Sabbath
, according to Gen 2.2–3, God rested on the seventh day of creation. Hellenistic Jewish speculation (Philo,
Cher
. 86–90;
Leg. All
. 1.5–6) conceded that God did not rest on subsequent Sabbaths, given that vegetation grew, children were born, and other natural processes continued. Jesus declares his filial relationship to and imitation of God as a creative force (cf. 1.1–4); there is no explicit statement in the Gospel that abrogates Jewish Sabbath observance (cf. Mk 2.28, “the Son of Man is lord even of the sabbath”).

18
: For Jesus’ Jewish audience, this statement violated monotheism; see 10.30–33; Phil 2.6.

19
: This statement implies that Jesus’ actions are like what
the Father does
, not in the sense of slavish imitation but rather acting within a specific context according to the will of God.

21
: An anticipatory statement (or perhaps anachronism) regarding the resurrection of Christians, but perhaps a reference to Jewish belief in resurrection; the idea that resurrection is God’s act is an established one (Ezek 37.5).

24
: A characteristic of this Gospel’s presentation of ideas is that God’s goals, as expressed in Jesus’ ministry, have already been accomplished (a position known as “realized eschatology,” meaning that the conditions of the “last days” [Gk “eschata”] are already present [“realized”]).

25
–30
: Jesus’ voice reaches the realm of the dead who will be called to final judgment (see 11.1–44; cf. Dan 12.1–3; 1 Thess 4.13–18).

31
–47
: Deut 17.6 specifies that in capital cases, two or three witnesses are required. Continuing the juridical motif, Jesus acts as his own lawyer and calls John the Baptist (v. 33), his works and God’s works (v. 36), God (v. 37), and the scriptures (vv. 39–47) as witnesses. Thereby he accuses his Jewish opponents of misunderstanding their scriptures and alienating God.

41
:
Accept glory
, rely on God for authority.

6.1
–71: Fourth sign: feeding of the multitudes and bread of life discourse. 6.1–15
: The five thousand; see Mt 14.13–21; Mk 16.32–44; Lk 9.10–17.

1
:
The other side
, the eastern shore of the Sea of Galilee.

3
:
Up the mountain
, as in the discourse in Mt 5–7. Speaking from the side of a hill was a way to reach more hearers; a mountain was also a place in which to seek God’s word (as did Moses, Ex 19.3; Elijah, 1 Kings 19.11).

4
: In contrast to his usual practice, Jesus does not go on pilgrimage to Jerusalem but stays in the Galilee, where others flock to him instead of to the Temple (cf. 4.4,21–23). This is a fulfillment of his prophecy to the Samaritan woman in 4.21 and may reflect a postdestruction (70 CE) perspective in which worship in the Temple is no longer possible, and perhaps, from John’s point of view, no longer necessary.

6
:
Test
, presumably their faith in Jesus’ ability.

9
:
Barley
, grain harvested at Passover.

11
: Jesus thanks God, following Jewish practice (“birchat ha-mason,” “blessing [or benediction] for nourishment,” from Deut 8.10;
b. Ber
. 35a). Gk “eucharistein,”—“giving thanks”—may allude to the Eucharist, the Lord’s Supper (bread and wine that represent Jesus’ body and blood; Mk 14.22–25; 1 Cor 11.23–26).

12
–13
:
Gather up the fragments
, see Mk 6.43. The Hebrews during the Exodus and wilderness wanderings were fed by manna that they gathered, including gathering enough for two days to avoid work on the Sabbath (Ex 16.14–26).
Twelve baskets
, perhaps a correspondence with the number of tribes of Israel, or the number of Jesus’ apostles, thereby signifying God’s people.

15
: The risk in being made king by popular acclaim, rather than as a Roman vassal, was that the Romans would regard such an act as treasonous and would execute the would-be ruler.

16
–21
:
Walking
on water demonstrates power over the natural world (cf. Mt 14.22; Mk 6.45–51). Similarly, Elisha makes an ax head float (2 Kings 6.4–7). God is the one who calms waves (Ps 89.9).

6.22
–71: The bread of life discourse
. The imagery of the eucharistic body and blood is extended in this section.

23
:
The Lord had given thanks
, this phrase may not be original (see translators’ note
c
). Calling Jesus
Lord
here is anachronistic.

27
:
Perishes … endures
, manna perished after one night; in contrast to God’s provision of manna at the time of Moses,
eternal life
can only result from
the bread of life
(v. 35), Jesus himself.
Seal
, a symbol of authority (see Rev 5.2).

28
–29
:
Works of God … believe in him whom [God] has sent
: the contrast is between “working” for food (v. 27) and participating in God’s life (v. 33).

31
:
Manna
(Ex 16.4,15; Num 11.8; Ps 78.24 [quoted]; 105.40). Like Nicodemus and the Samaritan woman, the crowds misunderstand Jesus’ meaning (cf. 3.5; 4.15).

35
:
I am
expresses divinity and implies Jesus’ unity with God (Ex 3.14; Jn 1.1–3; 6.20; 8.58).

38
: Jesus is not identical with God but rather is God’s agent.

39
–40
:
Raise it up … raise them up … last day
, Gk “anasteso … te eschate hemera,” lit., “resurrect … the day at the end of the age.”

41
:
Jews began to complain
, Jesus’ claim to be from heaven is offensive, given their knowledge of his parentage.

45
:
Prophets
, Isa 54.13; cf. Jer 31.34.

51–58
: In contrast to the Synoptic Gospels, John’s Gospel does not provide an account of the memorial meal during the Last Supper. Jesus alludes to his death and resurrection, in that he became flesh (1.14) and offered himself to God, thus sacrificing his life for the life of the world.

53
:
Flesh … blood
, the literal meaning is not only repellent but offensive because Jews do not ingest the blood of an animal along with its flesh (Gen 9.4; Lev 7.26–27; 17.15). The passage may allude to the practice of theophagy associated with Greco-Roman mystery cults such as the cults of Demeter and Dionysus. If so, this may be one indication that the Gospel’s intended audience included non-Jews.

59
:
Synagogue at Capernaum
, as in Mk 1.21; Lk 4.31; the sudden mention of this place may indicate that various traditions have been combined into one discourse.

60
: Many followers were offended by this teaching, perhaps because of its cannibalistic overtones. Ingesting blood was forbidden (see v. 53n.).

63
:
Flesh … useless
, an indication that the meaning of terms in this Gospel is fluid (see also “world,” 3.16; 16.33; 17.14–16).