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Foreword

Introduction

- The Three Stages in the Formation of the Inspired Gospels

- From Exegesis to the “Hearts” as the Hermeneutic of the Word of God

0. The Macrostructure/Composition of the Gospel according to John

1. Prologue/Beginning (1:1–18)

2. First Part of John’s Gospel: “Book of Signs” as Jesus’ Public Ministry/Self-Revelation in the World (1:19–12:50)

2.1 Christological Basic Chapter (1:19–51)

2.1.1 “First Day”: The Identity and Authority of John the Baptist – His Mission Declaration to the Jewish Authority of Jerusalem (vv. 19–28)

2.1.2 “Second Day”: John the Baptist at Sight of Jesus (vv. 29–34)

2.1.3 “Third and Fourth/Fifth Day”: The Call of the First Disciples of Jesus (vv. 35–51)

2.2 From Cana to Cana (2:1–4:54)

2.2.1 The Marriage at Cana “on the Third Day” (2:1–12)

2.2.2 Jesus’ Cleansing of the Temple in Jerusalem (vv. 13–22)

2.2.3 Third Comment by the Evangelist (vv. 23–25)

2.2.4 The Theological Discourse between Nicodemus and Jesus (3:1–21)

2.2.5 First Setting as a Journey Note (vv. 22–24)

2.2.6 John the Baptist and the Messiah (vv. 25–36)

2.2.7 First Setting as a Journey Note (4:1–3)

2.2.8 The Discourse between Jesus and the Samaritan Woman (vv. 4–42)

2.2.9 First Setting as a Journey Note (vv. 43–45)

2.2.10 Jesus’ Distant Healing of the Royal Official’s Son from Capernaum in Cana (vv. 46–54)

2.3 Jesus and the Jewish Feasts (5:1–10:42)

2.3.1 His Second Journey (to Jerusalem) (5:1) and the Healing at the Pool (vv. 2–18)

2.3.2 Jesus’ Self-Revelation as Son of God (vv. 19–47)

2.3.3 Jesus’ Multiplication of the Loaves and Fish and the Feeding of 5,000 (6:1–15)

2.3.4 Jesus’ Walking on the Water (vv. 16–21)

2.3.5 Jesus’ Discourse about the “Bread of Life” from Heaven (vv. 22–59)

2.3.6 Variety of Reactions and Division of His Disciples (vv. 60–71)

2.3.7 Jesus’ Self-Revelation in Jerusalem (7:1–52)

2.3.8 The Adulterous Woman and Jesus’ New Chance for Her (7:53–8:11)

2.3.9 Jesus’ Self-Revelation: “I am the Light of the World” and the Hearing by the Pharisees (vv. 12–20)

2.3.10 Jesus’ Discussion about the Coming Judgement with “the Jews” (vv. 21–29)

2.3.11 The Dialogue between Jesus and His Believers and His Opponents (vv. 30–59)

2.3.12 Jesus’ Healing of the Man Born Blind on the Sabbath (9:1–41)

2.3.13 Jesus’ Self-Revelation: “I am the Good Shepherd” Including the Reactions (10:1–21)

2.3.14 Jesus at the Feast of Dedication in Jerusalem (vv. 22–39)

2.3.15 First Setting as a Journey Note (vv. 40–42)

2.4 Jesus’ Journey to the last Passover in Jerusalem (11:1–12:50)

2.4.1 The Raising of Lazarus (11:1–44)

2.4.2 Summary of the Reaction of the By-standers in Bethany (vv. 45–46)

2.4.3 The Reaction of the Chief Priests and Pharisees as their Council against Jesus (vv. 47–53)

2.4.4 Jesus’ Reaction as Retiring to Ephraim (vv. 54–57)

2.4.5 Jesus’ Anointing by Mary at Bethany (12:1–8)

2.4.6 The Plot against Lazarus (vv. 9–11)

2.4.7 Jesus’ Entrance in Jerusalem (vv. 12–19)

2.4.8 The so-called “Hellen Speech” by Jesus (vv. 20–36)

2.4.9 Jesus’ Fulfilment of Isaiah’s Prediction (vv. 37–43)

2.4.10 The Self-Judgement for the Believers and Not-Believers in Jesus (vv. 44–50)

3. Second Part of John’s Gospel: “Book of Glory” (13:1–20:31 + “Appendix” in 21:1–25)

3.1 Jesus’ Self-Revelation for His Disciples (13:1–17:26)

3.1.1 Washing the Feet as the Master’s Example (13:1–20)

3.1.2 Jesus’ Foretelling of His Handing Over (vv. 21–30)

3.1.3 The New Commandment of Love by Jesus (vv. 31–35)

3.1.4 Jesus’ Foretelling of Peter’s Denial (vv. 36–38)

3.1.5 The Farewell Discourses (14:1–16:33)

3.1.6 The Intercessory Prayer (17:1–26)

3.2 The Passion and Death of Jesus (18:1–19:42)

3.2.1 Jesus and His Disciples in the Garden Across the Kidron (18:1–11)

3.2.2 Jesus before the Sanhedrin (vv. 12–14, 19–24) and Peter’s Denial (vv. 15–18, 25–27)

3.2.3 Jesus before Pilate (v. 28–19:16b)

3.2.4 At the Cross of Jesus and His Death (vv. 16c–37)

3.2.5 The Burial of His Body through Joseph of Arimathea and Nicodemus (vv. 38–42)

3.3 Jesus’ Resurrection Appearances in Jerusalem at Easter (20:1–29)

3.3.1 The Risen Jesus and Mary of Magdalene in the Garden of the Tomb (vv. 1–18)

3.3.2 Jesus’ Appearance to His Disciples in Jerusalem (vv. 19–29)

3.4 Epilogue – First Conclusion of the Fourth Gospel (vv. 30–31)

3.5 “Appendix” (21:1–25)

3.5.1 Jesus’ Appearances to His Disciples by the Sea of Tiberias in Galilee (vv. 1–14)

3.5.2 Simon Peter and “the Beloved Disciple” and their Roles (vv. 15–23)

3.5.3 Epilogue of the Appendix – Second Conclusion of the Fourth Gospel (vv. 24–25)

4. Conclusion

4.1 The Evangelist – Who is “John” respectively the so-called “Beloved Disciple”?

4.2 Time Line – When was the Fourth Canonical Gospel Written?

4.3 The Audience/Receiver of John’s Gospel – Where and for Whom Did the Fourth Evangelist Write his Gospel?

5. Bibliography

5.1 Edition Translation, Concordance, Linguistic Works of Reference, Dictionary

5.2 Short-List of Commentaries

5.3 Biblical Dictionaries

5.4 Introduction

5.5 “Documents” of the Catholic Church and other Churches

5.6 Exegetical Literature

6. Appendix/Graphics

6.1 The Christian Bible

6.2 Three Stages in the Formation of the Gospels

6.3 The Babylonian and Jewish View of the World

6.4 The Structure/Conception of the Gospels – “Who (do you say) I am”?

6.5 Jesus’ Actions in Word and Deed according to John

6.6 Timetable of the Last Days of Jesus in Jerusalem

6.7 Last Days of Jesus of Nazareth in Jerusalem about 30 A.D.

6.7.1 The View of the Four Canonical Gospels

6.7.2 The View of the Fourth Gospel

6.8 Stations of the Cross

6.9 Personal Information about Jesus of Nazareth

6.10 Places of John’s Gospel

6.11 The Apostles’ Creed and some Biblical References

6.12 Liturgical Aspect of Scripture Reading

6.12.1 The Gospel of John during the Liturgical Years of the Roman Catholic Church

6.12.2 The Gospel of John during the Liturgical Years of the Anglican Church

6.12.3 The Gospel of John in the Daily Scripture Readings during the Liturgical Year of the Greek Orthodox Church

6.12.4 The Gospel of John in tqhe Daily Scripture Readings of the Coptic Orthodox Church

6.12.5 The Gospel of John in the Cycle of Reading for Sunday and Feast Day in the so-called “Perikopenordnung” of the EKD/Evangelical Church in Germany

6.13 Spiritual Aspect of Scripture Reading – “Lectio Divina”

6.13.1 “Lectio Divina” in Five Steps

6.13.2 Suggestion for Scripture Reading for Preaching/Teaching

6.14 Lexicon of Terms

Foreword

In the years 2013 and 2014, I published three commentaries on Matthew, Mark and Luke for the liturgical years A, B, C with epubli in Berlin. Now I have written my fourth commentary for you and for your liturgical, catechetical and spiritual service – the commentary on the Fourth Gospel (according to “John”) which is used during the Liturgical Years (A, B, C) of the Roman Catholic Church (cf. 6.12.1 and during the Liturgical Years (A, B, C) of the Anglican Church (cf. 6.12.2) and by the other Churches (cf. 6.12.3–6.12.6), and I hope it will be useful and helpful to you. My hope is that I have grasped John’s spirit and that this spirit can inspire us as His followers/disciples here and now.

All my commentaries are intended to provide a better, deeper and more profound understanding of biblical teachings and to help preach and teach the Good News more convincingly in word and deed, always and everywhere. Therefore it is necessary to prepare ourselves in five steps of the “Lectio Divina” according to Pope Benedict XVI¹ (Verbum Domini, Rome 2010, no. 87): to read (lectio) the “Word of God”, meditate/reflect on it (mediatio), pray with it (oratio) and internalize it (contemplatio), as well as live the biblical message (actio). The aim of these more synchronic commentaries is to improve the biblical, historical, linguistical, rhetorical and etymological background of the ancient biblical texts and to help the understanding of the theological, spiritual “Word of God” today. Whether you are a priest, a deacon, a catechist, a lay minister or a seminarian, this work will have achieved its goal if it succeeds in complementing and helping you in your preaching and/or in your teaching. This e-book/these e-books can be the basis for your self-study and ongoing formation programme.

I especially want to thank the German Catholic institution missio Aachen for their “sponsoring” of my project in the context of the evangelization with my commentaries on the Gospels (Luke, Matthew and John) to bring the Good News to the people.

I would like to thank Bishop Dr Paul Hinder, OFM Cap as the initiator of this project and also Mrs Alison Müller (text) and Mrs Gisela Schardt (bibliography and appendix) for their proof-reading and their suggestions for this work.

Limburg/Germany, on 29^th June 2015, Solemnity of Saints Peter and Paul

Dr Manfred Diefenbach

Introduction

All Christians – both clergy and laymen – are called to be witnesses of the “Word of God” (cf. Luke 1:2) and faith. We are “ministers” of the Word of God. We should be teachers of the faith in order to open hearts to conversion, so that those whom we teach may hear and receive the “Word of God”. Let us keep in mind that we are first, receivers of the Word, and then disciples and “servants”/“co-workers” of Jesus Christ in preaching and/or teaching the message of the Good News. To be a minister of the Word of God and of His Love is to receive first, and then to “hand on” (the meaning of the Latin word “traditio”) what has been received. The truth that saves our life kindles the heart of the receiver with a neighbourly love that should motivate us to communicate our experience of faith to others.

Jesus was a teacher, preacher, catechist, biblical scholar and a storyteller. He talked about, and explained in parables, “the Kingdom of Heaven”, taking into account people’s different kinds of backgrounds and understandings. In His preaching, Jesus used parables like the parable of the sower (cf. Mark 4:3–8/Matthew 13:4–8/Luke 8:5–8) who sowed seeds in various soils. Through His interpretation (cf. Mark 4:13–20/Matthew 13:18–23/Luke 8:11–15) Jesus helped His disciples to understand, receive, believe, accept and live this parable. We, the faithful who want to spread and share the “Word of God”, must be sowers who preach and teach His Word as the message of God and His Kingdom, now, as it was then. The seed is the Word of God, His message. With His help, the Good News of God will fall on good soil, in the heart of men (cf. Matthew 13:19). In the same way, the seed that has fallen into the hearts of the disciples of Jesus – now as it was then – is fruitful, ranging up to 100 per cent depending on their disposition.

The Word of God must appear in its entire splendour, even if it is “expressed in human language” (Dei Verbum 13), that is the task of all preachers in the Church and teachers and catechists in schools. May we be guided in our preaching and teaching by Jesus Christ who opened the minds of the disciples of Emmaus (cf. Luke 24:27) and the other disciples (cf. v. 45) to the understanding of the scriptures, making their hearts burn within them (cf. v. 32) with the desire to glorify God.

- THE THREE STAGES IN THE FORMATION OF THE INSPIRED GOSPELS²

The Gospels tell us about the life of Jesus of Nazareth, who was born in Bethlehem, the town of King David in 7 or 6 B.C. (cf. Matthew 1:18–2:18; Luke 2:1–20) He healed the sick and taught people about God as “Abba, Father” (Mark 14:36). God (cf. 1:11; 9:7) proclaimed Him: the “Christ” (cf. John 1:17, 41; 4:25–26; 7:26–27, 31, 41–42; 10:24–30; 11:27; 17:3; 20:31), the “Son of God” (cf. 1:34, 49; 3:18; 5:25; 10:36; 11:4, 27; 20:31).

After His Death and His Resurrection on “Easter Sunday”, the second stage in the development of the Gospels was the oral tradition of the Good News in the preaching of His disciples and Galilean women, such as Mary Magdalene. What could they tell the people? The Acts of the Apostles says: “Someone must join us as a witness to the Resurrection of the Lord Jesus. He must be one of the men who has accompanied us during the whole time that the Lord Jesus went in and out among us, beginning with John’s baptism until the day when Jesus was taken from us” (Acts 1:21–22) and “ascended into Heaven” (1:11).

The Evangelists Mark, Matthew, Luke and John wrote the canonical Gospels under the inspiration of the Holy Spirit. They related the story/history of Jesus of Nazareth as both the “Son of God” and the “son” of Joseph and Mary and His message of salvation, by selecting some of the many elements which had been handed on, either orally or already in written form, through the Holy Spirit (= inspiration).

- FROM EXEGESIS TO THE “HEARTS” AS THE HERMENEUTIC OF THE WORD OF GOD

The Bible is like a library. We find two parts in the Holy Scriptures: the “Old Testament” – the “Hebrew Bible” – and the “New Testament” which were written between 1000 B.C. and about 100 A.D. The Holy Bible is based on factual information, and at the same time it is from the eternity of God and it leads us back to His eternity. On the other hand, the reader or the listener of the Bible who wants to understand the words and deeds in it, should read, study, and understand the texts of the ancient world in their original historical context, and project herself/himself into Antiquity, 2000 or even 3000 years ago.

People today find themselves in the same situation as the first century Ethiopian in the Acts of the Apostles. They need an interpreter to understand the biblical texts (cf. Acts 8:30–31³): Philip asked the Ethiopian: “Do you understand what you are reading?” The Ethiopian replied: “How can I unless someone guides me?” Therefore the “Word of God” has to be made understandable in our time and culture with the help of the Holy Spirit by the works of the scholars, preachers, teachers/professors, catechists, and parents. For example, in the New Testament, what is the intention of John? The distance between this ancient text of the end of the first century/beginning of the second century and the reader of the 21^st century has to be bridged in order to arrive at the authentic sense of the sacred text. Christians also hear Christ’s voice in the readings and homilies which explain the texts of the Bible in today’s language. They are thus invited to apply these inspired biblical words/texts in their lives. Their different forms – parables, healings, the narratives of His Passion and Resurrection as well as their context (who wrote it, to whom, why), are a personal message from God. We must enter the ancient world so that the written text – the Bible – can become living word in the context of today’s people in Abu Dhabi, Dubai, Muscat, Kuwait City, London, New York, Munich ...

The Apostle Paul (1) spoke “on Christ’s behalf” (2 Corinthians 5:20) as God’s “mouthpiece” (Galatians 1:10) and placed himself completely at the service of the proclamation of the Gospel. He preached the Good News (2) of the Crucified and Risen Lord Jesus Christ without compromise (cf. Romans 8:35–37 or 2 Corinthians 11:23–27).

As His “servant”, Paul was His instrument because he only wanted God and Christ to be the focus of his life. He was not a self-centred “minister of the Word of God”. The Spirit of God and Jesus Christ lives in us and is taught through us in words and deeds by means of personal testimony.

According to the “communication model”⁴, our role as a SENDER/transmitter (1) and as a “minister of the Word of God” is to reach the members of the Church, the RECEIVERs/ addressees (3) of the apostolic MESSAGE – the Good News (2).

Bishops, priests, deacons, professors, catechists, parents (1) and all the faithful should learn, through frequent reading of the Sacred Scripture(s), to bring the message of the Bible (2) to the ears and hearts of people (3) of our own time. First, we are receivers (3), and then we can act as God’s servants and Christ’s disciples, and co-workers (1) in the preaching and/or teaching of the message of the Good News (2). A faithful and true minister of the Word of God receives and hands on what has been received. The truth that saves his life inflames the heart of the receiver with neighbourly love, and motivates him to pass on to others what he has freely received. The principal functions in the pastoral ministry can be distinguished: catechesis, preaching, and the biblical apostolate; the Word of God has to be made understandable in our time and culture – in preaching and/or teaching as well in the biblical apostolate.

How can we guide the people who want to hear and understand the Good News? We have to avoid two extremes⁵ when interpreting the Bible:

- on the one hand, we have to protect the interpretation of the Bible from attacks by science which analyses words of the Bible – the so-called “historical-critical methods” – as if they were ordinary writings without the inspiration of the Holy Spirit;

- on the other hand, there is the so-called “mystical exegesis”. This way of understanding the Bible is all symbolic and spiritual as if it had nothing to do with historical facts and the world we live in, and believes that there is no need for science to help in interpreting the Bible. So the Bible is read as if the Spirit dictated it word for word.

“For the words of God, expressed in human language, have been made like human discourse, just as the word of the eternal Father, when He took to Himself the flesh of human weakness, was in every way made like men” (Dei Verbum 13)”. That is the task of all preachers in the Church and teachers and catechists in schools.

May we be guided in our preaching and teaching by Jesus Christ, the incarnate Word of God who opened the minds of the disciples of Emmaus (cf. Luke 24:27) and the other disciples (cf. v. 45) to the understanding of scripture(s), making their hearts burn within them (cf. v. 32):

“Christ has no hands, only our hands to do His work.

He has no feet, only our feet to lead people on His way.

Christ has no lips, only our lips to tell people about Him.

He has no help, only our help to bring people to His side”.

So runs the prayer of Saint Teresa of Ávila (1515–1582 A.D.).

In this way, we Christians have to present and represent – with body and soul – Jesus Christ, the “Son of God”, the “Christ”, the incarnate “Word of God” so that we already bring a little bit of Heaven to earth.