John

Introduction

The Gospel of John was written to persuade people to believe in Jesus (20:30–31). The opening verses declare that Jesus is God, stressing his unique relationship with God the Father. The book focuses on seven of Jesus’ signs (miracles), to show his divinity. Jesus called people to believe in him, promising eternal life. He proved he could give life by raising Lazarus (ch. 11) and by his own death and resurrection. John features Christ’s seven “I am” statements, his encounters with Nicodemus and the Samaritan woman, his Upper Room teachings and washing of the disciples’ feet (chs. 13–16), and his high priestly prayer (ch. 17). It includes the most well-known summary of the gospel (3:16). The author was probably the apostle John, writing about a.d. 85.

The Word Became Flesh

1 aIn the beginning was bthe Word, and cthe Word was with God, and dthe Word was God. 2 He was in the beginning with God. 3 eAll things were made through him, and without him was not any thing made that was made. 4 fIn him was life,1 and gthe life was the light of men. 5 hThe light shines in the darkness, and the darkness has not overcome it.

6 There was a man isent from God, whose name was jJohn. 7He came as a kwitness, to bear witness about the light, lthat all might believe through him. 8 mHe was not the light, but came to bear witness about the light.

9 nThe true light, which gives light to everyone, was coming into the world. 10 He was in the world, and the world was made through him, yet othe world did not know him. 11 He came to phis own,2 and qhis own people3 rdid not receive him. 12 But to all who did receive him, swho believed in his name, the gave the right uto become vchildren of God, 13 who wwere born, xnot of blood ynor of the will of the flesh nor of the will of man, but of God.

14 And zthe Word abecame flesh and bdwelt among us, cand we have seen his glory, glory as of the only Son4 from the Father, full of dgrace and etruth. 15 (fJohn bore witness about him, and cried out, “This was he of whom I said, g‘He who comes after me ranks before me, because he was before me.’ ”) 16 For from hhis fullness we have all received, igrace upon grace.5 17 For jthe law was given through Moses; kgrace and truth came through Jesus Christ. 18 lNo one has ever seen God; mthe only God,6 who is at the Father’s side,7 nhe has made him known.

The Testimony of John the Baptist

19 And this is the otestimony of John, when the Jews sent priests and Levites from Jerusalem to ask him, p“Who are you?” 20 qHe confessed, and did not deny, but confessed, “I am not the Christ.” 21 And they asked him, “What then? rAre you Elijah?” He said, “I am not.” “Are you sthe Prophet?” And he answered, “No.” 22 So they said to him, “Who are you? We need to give an answer to those who sent us. What do you say about yourself?” 23 He said, “I am tthe voice of one crying out in the wilderness, ‘Make straight8 the way of the Lord,’ as the prophet Isaiah said.”

24 (Now they had been sent from the Pharisees.) 25 They asked him, u“Then why are you baptizing, if you are neither the Christ, nor Elijah, nor the Prophet?” 26 John answered them, v“I baptize with water, but among you stands one you do not know, 27 even whe who comes after me, the strap of whose sandal I am not worthy to untie.” 28 These things took place in Bethany across the Jordan, where John was baptizing.

Behold, the Lamb of God

29 The next day he saw Jesus coming toward him, and said, “Behold, xthe Lamb of God, who ytakes away the sin zof the world! 30 This is he of whom I said, a‘After me comes a man who ranks before me, because he was before me.’ 31 I myself did not know him, but bfor this purpose I came baptizing with water, that he might be revealed to Israel.” 32 And John cbore witness: d“I saw the Spirit descend from heaven like a dove, and eit remained on him. 33 I myself did not know him, but fhe who sent me to baptize gwith water said to me, ‘He on whom you see the Spirit descend and remain, hthis is he who baptizes gwith the Holy Spirit.’ 34 And I have seen and have borne witness that this is the Son9 of God.”

Jesus Calls the First Disciples

35 The next day again John was standing with two of his disciples, 36 and he looked at Jesus as he walked by and said, “Behold, ithe Lamb of God!” 37 The two disciples heard him say this, and they followed Jesus. 38 Jesus turned and saw them following and said to them, j“What are you seeking?” And they said to him, k“Rabbi” (which means Teacher), “where are you staying?” 39 He said to them, “Come and you will see.” So they came and saw where he was staying, and they stayed with him that day, for it was about the tenth hour.10 40 lOne of the two who heard John speak and followed Jesus11 was Andrew, Simon Peter’s brother. 41 He first found his own brother Simon and said to him, “We have found mthe Messiah” (which means Christ). 42 He brought him to Jesus. Jesus looked at him and said, “You are Simon the son of nJohn. You shall be called oCephas” (which means pPeter12).

Jesus Calls Philip and Nathanael

43 qThe next day Jesus decided rto go to Galilee. He found Philip and said to him, “Follow me.” 44 Now sPhilip was from Bethsaida, the city of Andrew and Peter. 45 Philip found tNathanael and said to him, “We have found him of whom uMoses in the Law and also the prophets wrote, Jesus vof Nazareth, wthe son of Joseph.” 46 Nathanael said to him, x“Can anything good come out of Nazareth?” Philip said to him, “Come and see.” 47 Jesus saw Nathanael coming toward him and said of him, “Behold, yan Israelite indeed, zin whom there is no deceit!” 48 Nathanael said to him, “How ado you know me?” Jesus answered him, “Before Philip called you, when you were under the fig tree, I saw you.” 49 Nathanael answered him, b“Rabbi, cyou are the Son of God! You are the dKing of Israel!” 50 Jesus answered him, “Because I said to you, ‘I saw you under the fig tree,’ do you believe? You will see greater things than these.” 51 And he said to him, “Truly, truly, I say to you,13 you will see eheaven opened, and fthe angels of God ascending and descending on gthe Son of Man.”

The Wedding at Cana

2 On hthe third day there was a wedding at iCana in Galilee, and the mother of Jesus was there. 2 Jesus also was invited to the wedding with jhis disciples. 3 When the wine ran out, the mother of Jesus said to him, “They have no wine.” 4 And Jesus said to her, k“Woman, lwhat does this have to do with me? mMy hour has not yet come.” 5 His mother said to the servants, “Do whatever he tells you.”

6 Now there were six stone water jars there nfor the Jewish rites of purification, each holding twenty or thirty ogallons.1 7 Jesus said to the servants, “Fill the jars with water.” And they filled them up to the brim. 8 And he said to them, “Now draw some out and take it to the master of the feast.” So they took it. 9 When the master of the feast tasted pthe water now become wine, and did not know where it came from (though the servants who had drawn the water knew), the master of the feast called the bridegroom 10 and said to him, “Everyone serves the good wine first, and when people have drunk freely, then the poor wine. But you have kept the good wine until now.” 11 This, the first of his signs, Jesus did at Cana in Galilee, and manifested qhis glory. And rhis disciples believed in him.

12 After this he went down to Capernaum, with his mother and shis brothers2 and his disciples, and they stayed there for a few days.

Jesus Cleanses the Temple

13 tThe Passover of the Jews was at hand, and Jesus uwent up to Jerusalem. 14 vIn the temple he found those who were selling oxen and sheep and pigeons, and the money-changers sitting there. 15 And making a whip of cords, he drove them all out of the temple, with the sheep and oxen. And he poured out the coins of the money-changers and overturned their tables. 16 And he told those who sold the pigeons, “Take these things away; do not make wmy Father’s house a house of trade.” 17 His disciples remembered that it was written, x“Zeal for your house will consume me.”

18 So the Jews said to him, y“What sign do you show us for doing these things?” 19 Jesus answered them, z“Destroy this temple, and in three days aI will raise it up.” 20 The Jews then said, “It has taken forty-six years to build this temple,3 and will you raise it up in three days?” 21 But he was speaking about bthe temple of his body. 22 When therefore he was raised from the dead, chis disciples remembered that he had said this, and they believed dthe Scripture and the word that Jesus had spoken.

Jesus Knows What Is in Man

23 Now when he was in Jerusalem at the Passover Feast, many believed in his name ewhen they saw the signs that he was doing. 24 But Jesus fon his part did not entrust himself to them, because ghe knew all people 25 and needed no one to bear witness about man, for ghe himself knew what was in man.

You Must Be Born Again

3 Now there was a man of the Pharisees named hNicodemus, ia ruler of the Jews. 2 This man came to Jesus1 jby night and said to him, k“Rabbi, lwe know that you are a teacher come from God, for no one can do these signs that you do munless God is with him.” 3 Jesus answered him, “Truly, truly, I say to you, unless one is nborn oagain2 he cannot psee the kingdom of God.” 4 Nicodemus said to him, “How can a man be born when he is old? Can he enter a second time into his mother’s womb and be born?” 5 Jesus answered, “Truly, truly, I say to you, unless one is born qof water and the Spirit, he cannot enter the kingdom of God. 6 rThat which is born of the flesh is sflesh, and that which is born of the Spirit is spirit.3 7 tDo not marvel that I said to you, ‘You4 must be born uagain.’ 8 vThe wind5 blows wwhere it wishes, and you hear its sound, but you do not know where it comes from or where it goes. So it is with everyone who is born of the Spirit.”

9 Nicodemus said to him, x“How can these things be?” 10 Jesus answered him, “Are you the teacher of Israel yand yet you do not understand these things? 11 Truly, truly, I say to you, zwe speak of what we know, and bear witness to what we have seen, but zyou6 do not receive our testimony. 12 If I have told you earthly things and you do not believe, how can you believe if I tell you heavenly things? 13 aNo one has bascended into heaven except che who descended from heaven, the Son of Man.7 14 And das Moses lifted up the serpent in the wilderness, so must the Son of Man ebe lifted up, 15 that whoever believes fin him gmay have eternal life.8

For God So Loved the World

16 “For hGod so loved ithe world,9 jthat he gave his only Son, that whoever believes in him should not kperish but have eternal life. 17 For lGod did not send his Son into the world mto condemn the world, but in order that the world might be saved through him. 18 nWhoever believes in him is not condemned, but whoever does not believe is condemned already, because he has not obelieved in the name of the only Son of God. 19 pAnd this is the judgment: qthe light has come into the world, and rpeople loved the darkness rather than the light because stheir works were evil. 20 tFor everyone who does wicked things hates the light and does not come to the light, ulest his works should be exposed. 21 But whoever vdoes what is true wcomes to the light, so that it may be clearly seen that his works have been carried out in God.”

John the Baptist Exalts Christ

22 After this Jesus and his disciples went into the Judean countryside, and he remained there with them and xwas baptizing. 23 John also was baptizing at Aenon near Salim, because water was plentiful there, and people were coming and being baptized 24 (for yJohn had not yet been put in prison).

25 Now a discussion arose between some of John’s disciples and a Jew over zpurification. 26 And they came to John and said to him, a“Rabbi, he who was with you across the Jordan, bto whom you bore witness—look, he is baptizing, and call are going to him.” 27 John answered, d“A person cannot receive even one thing eunless it is given him ffrom heaven. 28 You yourselves bear me witness, that I said, g‘I am not the Christ, but hI have been sent before him.’ 29 iThe one who has the bride is the bridegroom. jThe friend of the bridegroom, who stands and hears him, krejoices greatly at the bridegroom’s voice. Therefore this joy of mine is now complete. 30 lHe must increase, but I must decrease.”10

31 mHe who comes from above nis above all. He who is of the earth belongs to the earth and ospeaks in an earthly way. pHe who comes from heaven nis above all. 32 qHe bears witness to what he has seen and heard, ryet no one receives his testimony. 33 Whoever receives his testimony ssets his seal to this, tthat God is true. 34 For he whom uGod has sent utters the words of God, for he gives the Spirit vwithout measure. 35 wThe Father loves the Son and xhas given all things into his hand. 36 yWhoever believes in the Son has eternal life; zwhoever does not obey the Son shall not asee life, but the wrath of God remains on him.

Key Elements

Both versions of the Passion of Peter and Paul include several noteworthy features: the relationship of Peter and Paul, the magic powers displayed by Simon, and the deaths of the main characters. First, the unity of Peter and Paul is central to the story, but Peter is ultimately portrayed as superior. While Peter and Paul proclaim Christ’s truth side by side throughout the story, Peter’s supremacy is obvious: Paul states that Peter knew the Lord first and was trusted by Christ.

Second, the connection between Simon Magus and sorcery and magic is striking—although his appearance in the New Testament is limited, later church tradition attributed many heresies to Simon.

Third, the main characters’ deaths are marked by interesting circumstances. For instance, in the longer version Simon’s violent death is graphically depicted in a manner commensurate with blasphemy. The executions of Peter and Paul reflect extrabiblical traditions. (Apart from Jesus’ vague prediction of Peter’s death in John 21:18–19, Scripture says nothing of how either apostle died.)

Related Articles

For information on the process of canonization, see this article: Canon, New Testament.

Bibliography

Charlesworth, James. The New Testament Apocrypha and Pseudepigrapha. Metuchen, N.J.: American Theological Library, 1987.

Lewis, Agnes Smith. The Mythological Acts of the Apostles. Horae Semiticae 4. London: C. J. Clay, 1904.

Lipsius, Ricardus Adelbertus and Maximilianus Bonnet. Acta Apostolorum Apocrypha: Post Constantinum Tischendorf. 2nd edition. Hildesheim: Georg Olms Verlagsbuchhandlung, 1959.

Schneemelcher, Wilhelm. The New Testament Apocrypha. Vol. 2. Rev. ed. Translated by R. McL. Wilson. Louisville: Westminster John Knox, 1992.

Somerville, Robert. “A Fragment of the Passio Sanctorum Apostolorum Petri et Pauli.” Vigiliae Christianae 40, no. 3 (1986): 302–03.

Paul J. Martin

Passover (פִּסְחָא, pischa'; פֶּסַח, pesach; Πάσχα, Pascha). A sacred observance in Judaism that commemorates the climactic 10th plague in the book of Exodus, when Yahweh punishes Egypt by killing all the firstborn but “passes over” (פָּסַח, pasach) the firstborn of Israel (Exod 12:12–13), resulting in the Israelites’ deliverance from slavery in Egypt (Exod 12:14–17).

The Institution of Passover

Passover is celebrated on the 14th day of the first month Abib (later called Nisan). The observance is instituted within the narrative framework of the exodus story where Yahweh brought plagues of increasing severity against Egypt to demonstrate his power and bring about the deliverance of the Israelites from Egyptian slavery (Exod 1–12).

The 10th and final plague was the death of all the firstborn—human and animal—in Egypt (Exod 11:4–6). God punished Egypt but spared the firstborn of Israel, as long as the Israelites properly followed Moses’ instructions. On the night of the plague, the Israelites were instructed to stay in their homes after slaughtering a lamb and placing its blood on the lintel and doorposts of their houses (Exod 12:7, 21–22). The blood was to be a sign that distinguished the Israelites and separated them from the intended victims of the plague (Exod 12:13, 23). Since the people were to be ready to depart Egypt at a moment’s notice, they were to eat the lamb quickly, dressed to travel and with staff in hand (Exod 12:11).

The Israelites followed Moses’ instructions, and at midnight that night, Yahweh struck down the firstborn of Egypt (Exod 12:28–29). Pharaoh summoned Moses and Aaron in the middle of the night and ordered them to take all the Israelites and depart Egypt (Exod 12:31–32). The Israelites left hastily, taking their bread dough before it was leavened (Exod 12:34), so on the journey they had to bake unleavened cakes because they had not had time to prepare any other provisions (Exod 12:39). The Israelites were instructed to observe the Passover on the 14th of the first month every year to commemorate that night when God delivered them from Egypt (Exod 12:14, 24–27).

Old Testament Observances of Passover

Apart from the foundational narrative instituting Passover (Exod 12) and the legal passages regulating the observance (see “Passover Regulations”), the formal ritual observance of the Passover is mentioned only a few times in the Old Testament (e.g., Num 9; Josh 5:10–12; 2 Kgs 23:21–23; 2 Chr 30:1–27; 35:1–19; Ezra 6:19–22). Despite the stated importance for Israel to observe Passover “as a lasting statute” for all future generations (e.g., Exod 12:14; compare Lev 23:5; Num 9:1–5; 28:16), the biblical narrative makes a point of emphasizing how unusual observance of the Passover actually was throughout Israel’s history (2 Kgs 23:22; 2 Chr 30:26; 35:18; compare Neh 8:17).

Numbers 9:1–5 records that the Israelites observed the Passover one year after leaving Egypt. This was the first official Passover that functioned as a commemoration of the exodus event. The narrative itself is very brief. Yahweh reminds Moses that Israel should observe the Passover on the 14th day of the first month as prescribed, Moses tells the people to observe the Passover, and the people comply (Num 9:2–5). Because a few people were unclean on Passover and unable to participate, Yahweh allowed a “make-up” observance on the 14th of the second month (Num 9:6–14).

Joshua 5:10 simply reports that Israel observed the Passover on the 14th of the month. After Joshua, the only times Israel is depicted as keeping the Passover are during the reforms of Hezekiah (2 Chr 30) and Josiah (2 Kgs 23:21–23; 2 Chr 35:1–19). When Josiah (r. 640–609 bc) commands the people to keep the Passover, the narrator adds that it had not been kept “from the days of the judges who had judged over Israel or during the days of the kings of Israel and the kings of Judah” (2 Kgs 23:22 LEB). However, the narrator provides no details on how the Passover was kept. The writer of 2 Chronicles elaborates on Josiah’s Passover (2 Chr 35) and records a Passover initiated by Hezekiah (r. 726–697 bc) that is not mentioned in 2 Kings (2 Chr 30).

Hezekiah’s Passover was celebrated on the 14th day of the second month (2 Chr 30:2), in line with the allowance in Num 9:6–12, likely because Hezekiah’s reforms had begun in the first month, and the Israelites did not finish cleansing the temple until the 16th day of the first month (2 Chr 29:17–18). Because of this, the people, the temple, and the priests were either not sanctified in time to observe it in the first month or they were not yet assembled (making them either unclean or traveling; 2 Chr 30:3). Echoing the sentiment of 2 Kgs 23:22, the Chronicler states that Israel “had not kept it [i.e., the Passover] as often as prescribed” (2 Chr 30:5 LEB). Their observance of Passover under Hezekiah is recorded in 2 Chr 30:13–22. This festival also clearly combines the Feast of Unleavened Bread and Passover since the account begins stating they held “the Feast of Unleavened Bread in the second month” (2 Chr 30:13), but the exception in Num 9 is only made for observing Passover in the second month. The narrative does little to shed light on how Passover was observed since the only detail it reports is the slaughter of the Passover lamb on the 14th. However, the story does make it clear that there was confusion over how to celebrate the Passover. Apparently, some of the Israelites had not properly consecrated themselves and so were unclean when they ate the sacrifice (2 Chr 30:18). These people did not eat “as it was written” (ככתוב, kktwb), suggesting there were written instructions that were not widely known. Hezekiah prayed to Yahweh to accept those whose hearts were in the right place in seeking God, even if they had outwardly failed to complete the proper purification (2 Chr 30:19).

The account of Josiah’s Passover in 2 Chr 35 is longer than the brief notice in 2 Kgs 23:21–23, explaining how they slaughtered the Passover lamb on the 14th of the first month (2 Chr 35:1, 6, 11; compare 2 Chr 30:15; Ezra 6:20) and describing how Josiah and his officials donated many animals to provide Passover sacrifices for all the people (2 Chr 35:7–9). The mix of animals for sacrifice included sheep, lambs, young goats, and bulls (see Deut 16:2). The priests then slaughtered the animals for the people, roasting the Passover sacrifice in fire, boiling the “holy things,” and serving the people (2 Chr 35:11–13). The people kept the Passover and then observed the Feast of Unleavened Bread (2 Chr 35:17). The narrator ends by praising Josiah’s Passover, noting “there was no Passover like it kept in Israel since the days of Samuel the prophet” (2 Chr 35:18).

The last mention of a Passover observance in the Old Testament is the celebration of Passover that followed the dedication of the second temple after the Jews returned from exile in Babylon (Ezra 6:19–22).

Passover Regulations

As a sacred day, Passover is inaugurated in Exodus 12 in connection with Yahweh’s deliverance of Israel from Egyptian bondage. The instructions for Passover and the Feast of Unleavened Bread are primarily given in Exod 12–13 with various reiterations found elsewhere throughout the Pentateuch (e.g., Exod 23:10–18; 34:18–25; Lev 23:4–8; Num 9:1–14; 28:16–25; Deut 16:1–8).