Corpus Ioanneum

BLESSED IWENE TANSI MAJOR SEMINARY, ONITSHA
OBIORAH MARY JEROME, IHM
JOHANNINE CORPUS
THE GOSPEL ACCORDING TO JOHN, THE LETTERS OF JOHN AND THE BOOK
OF REVELATION
(LECTURE NOTE FOR THE USE OF STUDENTS)
2010/2011
Johannine Corpus – Obiorah Mary Jerome, IHM
VEn avrch/| h=n o` lo,goj(

kai. o` lo,goj h=n pro.j to.n qeo,n(
kai. qeo.j h=n o` lo,gojÅ
John 1,1
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Table of Contents
Introduction ......................................................................................................................... 6
1. The Gospel ...................................................................................................................... 6
1.1 Introduction ............................................................................................................... 6
1.2 John 20,30-31: Structure and Exegesis of Fundamental Themes ............................. 7
1.2.1 Structure of John 20,30-31 ................................................................................. 7
1.2.2 Explanation of John 20,30-31 ............................................................................ 8
1.2.3 Some Peculiar Words in John 20,30-31............................................................. 9
1.2.3 Some Key Terms in John 20,30-31.................................................................... 9
1.2.3.1 shmei/a .......................................................................................................... 9
1.2.3.1.1 Importance of shmei/on in John ............................................................. 9
1.2.3.1.2 Origin of shmei/on ............................................................................... 10
1.2.3.1.3 Meaning of shmei/on in the Gospel according to John ........................ 11
1.2.3.1.4 Sign and Faith .................................................................................... 14
1.2.3.2 Faith .......................................................................................................... 16
1.2.3.2.1 Importance Faith in John ................................................................... 16
1.2.3.2.2 Meaning of Faith in John ................................................................... 17
1.2.3.2.3 Human Attitude that manifests the Presence of Faith ........................ 20
1.2.3.2.4 The Meaning of Faith......................................................................... 20
1.2.3.2.5 Knowledge ......................................................................................... 21
1.2.3.2.6 Summary: Faith is dynamic ............................................................... 22
1.2.3.3 Life zwh, ..................................................................................................... 22
1.2.3.3.1 The Importance of this Term in John .............................................. 22
1.2.3.3.2 Application: The Subject of Life ....................................................... 24
1.2.3.3.3 The Subject of zwh, - life.................................................................... 24
1.2.3.3.4 The Relationship between Faith and Life .......................................... 25
1.2.4 evn tw/| ovno,mati auvtou/ - “in his name” (20,31) .................................................. 25
1.2.4.1 The Meaning of evn tw/| ovno,mati auvtou/ - “in his name”............................. 25
1.2.5 The Relationship between History and Faith ................................................... 26
1.2.5.1 Theological Meaning of Semeia - Signs ................................................... 26
1.3 Some Symbolic Terms in the Gospel of John ......................................................... 26
1.4 History: Theology and Symbol ............................................................................... 27
1.3 Exegesis of John 4 .................................................................................................. 29
1.3.1. The Context of John 4 in the Gospel according to John ................................. 29
1.3.1.1 The Structure of the Fourth Gospel .......................................................... 29
1.3.1.2 The Context of John 4 in the First Part of John (chapters 1-12) ............... 29
1.3.1.3 The Context of John 4 in the Context of the First Four Chapters ............. 30
1.3.1.3.1 The Prologue 1,1-18........................................................................... 30
1.3.1.3.2 The First Cycle of Revelation of Jesus (1,19-2,12) ........................... 30
1.3.1.3.3 The Second Cycle of Revelation of Jesus (2,13-4,54) ....................... 31
1.3.1.3.3.1 The Content of the Second Cycle of Revelation of Jesus ........... 31
1.3.1.4 Relationship between Chapters 3 and 4 .................................................... 32
1.3.1.5 Unity of Chapters 3 and 4 in their Contents ............................................. 33
1.3.2 The Structure of John 4 .................................................................................... 34
1.3.3 Literary Devices or Methods in the Gospel according to John ........................ 35
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1.3.4 Exegesis of 4,4-7a: The Introduction to the Dialogue ..................................... 38

Samaria ......................................................................................................... 39
1.3.5 The Revelation of the Living Water (vv. 7b-15) ............................................. 42
1.3.5.1 The Structure of vv.7b-15 ......................................................................... 42
1.3.5.2 Verse 7 ...................................................................................................... 44
1.3.5.3 Verse 8: The Reason why Jesus is asking for Water ................................ 44
1.3.5.4 Verse 9: The Woman’s Response ............................................................. 45
1.3.5.5 Verse 10: The First Revelation of Jesus ................................................... 45
1.3.5.6 Verses 11-12: The Woman misunderstands Jesus’ Words ....................... 48
1.3.5.7 Verses 13-14 Second Revelation: The Future Gift ................................... 49
1.3.5.8 Verse 15: The Reaction of the Woman ..................................................... 50
1.3.6 Verses 16-19: Revelation of Jesus as Prophet ................................................. 52
1.3.6.1 Structure of Verses 16-19 ......................................................................... 52
1.3.6.2 Verse 16: The Words of Jesus .................................................................. 53
1.3.6.3 Verse 17: The Woman’s Response ........................................................... 53
1.3.6.4 Verse 18: Jesus speaks .............................................................................. 53
1.3.6.5 Verse 19: “I See…” .................................................................................. 54
1.3.7 Verses 20-26: The Revelation of Jesus as Messiah ......................................... 54
1.3.7.1 Verses 20-24: The Place of Adoration .................................................. 55
1.3.7.1.1 The Structure of Verse 20-24 ............................................................. 55
1.3.7.2 Verse 20: The Words of the Woman ........................................................ 56
1.3.7.3 Verse 21: Jesus’ Response ........................................................................ 57
1.3.7.4 Verse 22 .................................................................................................... 58
1.3.7.5 Verse 23 .................................................................................................... 59
1.3.7.6 Verse 24 .................................................................................................... 61
1.3.7.7 Verses 25-26: Revelation of the Future Messiah ...................................... 62
1.3.7.7.1 Verse 25 ............................................................................................. 63
1.3.7.7.2 Verse 26 ............................................................................................. 63
1.3.8 Verses 27-42: Dialogue between Jesus and the Disciples, and the Arrival of the
Samaritans ................................................................................................................. 65
1.3.8.1 Verse 27 .................................................................................................... 67
1.3.8.2 Verse 28 .................................................................................................... 67
1.3.8.3 Verse 29 .................................................................................................... 68
1.3.8.4 Verse 30: The Reaction of the Samaritans ................................................ 68
1.3.8.5 Verse 31: The Reaction of the Disciples................................................... 69
1.3.8.6 Verses 32-34: Jesus’ Response to the Disciples ....................................... 69
1.3.8.6.1 Verse 32: The Beginning of Jesus’ Response .................................... 69
1.3.8.6.2 Verse 33 The Disciples speak again .................................................. 70
1.3.8.6.3 Verse 34: Jesus Speaks ...................................................................... 70
1.3.8.6.4 Verses 35-38 ...................................................................................... 72
1.3.8.6.4.1 Verse 35 ...................................................................................... 72
1.3.8.6.4.2 Verse 36 ...................................................................................... 74
1.3.8.6.4.3 Verse 37: The role of the Disciples as Reapers .......................... 75
1.3.8.6.4.4 Verse 38 ...................................................................................... 76
1.3.8.6.5 Verses 39-42: The Faith of the Samaritans ........................................ 77
1.3.8.6.4.1 Verse 39 ...................................................................................... 77
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1.3.8.6.4.2 Verse 40 ...................................................................................... 77

1.3.8.6.4.3 Verse 41 ...................................................................................... 78
1.3.8.6.4.4 Verse 42 ...................................................................................... 79
1.3.9 Concluding Statements on John 4 .................................................................... 81
1.3.10 The Missionary Aspect or Horizon of the John 4 .......................................... 81
1.3.11 Historicity of the Narrative ............................................................................ 82
1.3.12 The Importance of John 4 .............................................................................. 83
2. The Letters of John ....................................................................................................... 83
2.1 1 John 1,1-4............................................................................................................. 83
2.1.1 General Structure ............................................................................................. 83
2.2 The Value of 1 John 1-4.......................................................................................... 86
2.3 A and A1 – 1 John 1,1 and 1,3a............................................................................... 86
2.3.1 John 1,1-18 and 1 John 1,1-4 ........................................................................... 87
2.3.2 The Purpose of 1 John...................................................................................... 90
2.4 Second Part of the Prologue (v.2+3b (B +B1) ........................................................ 91
2.4.1 1 John 1,2 ......................................................................................................... 91
2.4.2 1 John 1,3b ....................................................................................................... 92
2.4 1 John 1,4 ................................................................................................................ 92
2.5 1 John 5,13-21......................................................................................................... 93
2.5.1 Structure and Exegesis of the different parts of 1 John 5,13-20 ...................... 94
2.6 Some General Themes in I John ............................................................................. 98
2.7 Structure of 1 John .................................................................................................. 98
2.8 Problem of Authorship of I John ............................................................................ 99
2.9 The Addressees of 1 John ....................................................................................... 99
2.10 Date of 1 John ..................................................................................................... 100
2.11 2 John and 3 John................................................................................................ 100
2.11.1 Contents of 2 John and 3 John ..................................................................... 100
2.11.2 Authors of 2 John and 3 John ...................................................................... 100
2.11.3 Date of Coposition of 2 John and 3 John ..................................................... 101
2.11.4 Place of Composition of 2-3 John................................................................ 101
3. The Book of Revelation to John ................................................................................. 101
3.1 Revelation 1,1-3: The Title of the Book ............................................................... 101
3.1.1 Structure of 1,1-3 ........................................................................................... 101
3.1.2 Exegesis of Rev 1,1-3 in a Thematic Sequence ............................................. 102
3.1.2.1 The Title of the Book .............................................................................. 102
3.1.2.2 The Origin of the Book ........................................................................... 103
3.1.2.3 The Addressees of the Book ................................................................... 104
3.2 Revelation 1,4-8: Epistolary Exordium ................................................................ 105
3.2.1 Structure of 1,4-8 ........................................................................................... 105
3.2.2 Exegesis of 1,4-8 ............................................................................................ 106
3.3 Revelation 1,9-20: The Introductory Vision ......................................................... 111
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Introduction
This course comprises the Gospel according to John (the Fourth Gospel), the three letters
attributed to John, and the Apocalypse. These three have the following characteristics:
- They contain many community reflections
- They have profound reflections on Christ event
- Chronologically, they are the last books of the NT
Our study of these Books proceeds in the following steps:

A. The Gospel: A general introduction to the Gospel and exegesis of Chapter 4
B. The three letters and the Apocalypse.
1. The Gospel
1.1 Introduction
Each of the Synoptic Gospels has a programmatic passage presented at the beginning of
the Gospel. In Mark it is found in 1,1; Matt 1,1; Luke has a more elaborate programmatic
passage in Luke 1,1-4 and 4,16-30.
In Mark the program is articulated as follows: “The beginning of the good news of
Jesus Christ, the Son of God”. This is the summary of the Gospel and it is the principal
idea developed in the rest of the text. The climax of this gospel is on the cross, where Jesus
is proclaimed the Son of God (cf. Mark 15,39).
Similarly in Matthew 1,1 the evangelist begins his work in these words: “The
genealogy of Jesus Christ, the son of David, the son of Abraham”.
Luke has a prologue and it is the only among the Synoptics that has a prologue. The
author states the aim of his gospel in this prologue. Besides the prologue in Luke 1,1-4,
there is also a programmatic passage in Luke 4,16-30 that announces Christ as the good
prophet.
In the gospel according to John, we have a synthesis which is also an introduction;
this is found in John 1,1-18. It can also be called a prologue but different from the Lucan
prologue. In John this prologue is the synthesis of all that the author develops in the rest of
the Gospel. Apart from this synthesis, there is also another programmatic passage in John
12,37-50 (cf. vv. 37.42.46). This passage is the conclusion of the first part of the Gospel.
It is a conclusion and synthesis because it contains some of the key words seen in the
preceding chapters. Verse 37 is a summary. Verse 42 speaks of “many” who believed in
him. Verse 46 repeats a major theme of the chapters before this, especially the term “light”;
Jesus is the light that has come into the world. All these are found in the first part of the
gospel.
Furthermore, in John 21,24-25 one perceives another conclusion. However, there
are some scholars who would not share the view that this is a conclusion to the Gospel
according to John. These scholars would consider it as a later addition, added by another
author who was not the author of the rest of the Gospel. A close look at the literary structure
of this passage makes some scholars consider it as a gloss. Note especially the interchange
of third and first persons plural in this text.
Many scholars would prefer to take John 20,30-31 as the genuine conclusion of the
Fourth Gospel. It contains the aim (“so that you may come to believe that Jesus is the
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Messiah, the Son of God” v.31) of the Gospel and these two verses are the key to the entire
Gospel. It is appropriate to begin the study of John from these two verses, and this is what
we intend to do in the following section.
1.2 John 20,30-31: Structure and Exegesis of Fundamental Themes
1.2.1 Structure of John 20,30-31
v.30
Polla. me.n ou=n kai. a;lla shmei/a evpoi,hsen o` VIhsou/j
evnw,pion tw/n maqhtw/n Îauvtou/Ð(
a] ouvk e;stin gegramme,na evn tw/| bibli,w| tou,tw|\
v.31
tau/ta de. ge,graptai
a. i[na pisteu,ÎsÐhte
b. o[ti VIhsou/j evstin o` Cristo.j o` uiò.j tou/ qeou/(
a1. kai. i[na pisteu,ontej zwh.n e;chte
b1. evn tw/| ovno,mati auvtou/Å
v.30
Now Jesus did many other signs
in the presence of his disciples,
which are not written in this book.
v.31
But these are written
a. so that you may come to believe
b. that Jesus is the Messiah, the Son of God,
a1. and that through believing you may have life
b1 in his name.
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These two verses are arranged in such a way that their major terms correspond to one
another. Here are some of the parallels.
1. The initial emphasis at the beginning of each of the verses: In v.30 we have Polla
“many”. This corresponds to tau/ta “these” in v.31.
2. Another parallel is Polla. me.n in v.30 and tau/ta de. in v.31 For the particles me.n …
de., the first is used as emphasis in the text, while the second often translated as
“but” reinforces the idea expressed.
3. Both verses convey the idea of the verb “to write”, stated negatively in v.30 and
positively in v.31. The aim of the Gospel is seen in the structure of these two verses.
This aim is expressed by i[na pisteu,ÎsÐhte “so that you may come to believe” (v.31).
This is developed in the same verse and another aim, a consequence of the believing
is added: “you may have life”. Therefore, the aim is that the addresses of this gospel
may come to believe and have eternal life. This is central to this gospel.
4. Another correspondence is the double i[na “so that” in v.31. The object of this faith
is Jesus Christ, Son of God. This idea is seen again at the end of v.31 and expressed
in the term “name”.
Important themes in John 20,30-31 are ‘signs’, ‘faith’, ‘Jesus Christ’, and ‘life’.
1.2.2 Explanation of John 20,30-31
These two verses are considered as conclusion; but how can they be conclusion since a
whole chapter comes after them? Some scholars who believe that these are not the last
sentences in the gospel according to John have two reasons for their objection:
- There is chapter 21, so how can 20,30-31 be the conclusion?
- John 20,31 has similar structure as 1 John 5,13, and after v.13 there are other verses.
Therefore, John 20,31 cannot be the last sentence in the Gospel.
Some of the reasons given by those who share the view that 20,30-31 are the conclusion
include:
- Chapter 21 follows but as an addition. It is an epilogue that gives harmony to the
Gospel. Just as it has a prologue, there is need too for an epilogue.
- 1 John 5,13 is the conclusion of the letter, though other verses follow. The verses
that follow could be an addition.
- 20,30-31 manifest the aim of the evangelist. These two verses help us perceive the
intention of the evangelist. He did not write a chronological account of the events
of Jesus Christ, or the biography of Jesus the Messiah, the Son of God. He wrote
only a few of what Jesus said and did. This shows that these two verses are the
conclusion.
- These two verses have other biblical allusions. For example, the Book of Sirach
43,27 expresses similar ideas as 20,30-31. Moreover, 1 Mac 9,22 could be a
‘variant’ of John 20,30-31.
- These verses are true conclusion for they come after the confession of Thomas.
Note that Jesus’ response to Thomas’ confession “Blessed are those who have not
seen and yet believe” is repeated in vv.30-31. In other words, these two verses are
linked to what precedes.
- John 20,30-31 is parallel to 12,37, which is the end of the first part of the Gospel.
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- Again 20,30-31 contains the major themes seen in the rest of the gospel, seen also
in 20,28 and 12,37.
1.2.3 Some Peculiar Words in John 20,30-31
1. In v. 30, the word ou=n occurs about 194x in John and 57x in Matthew, 5x in Mark
and 31x in Luke. It is indeed a frequent particle in John. Its meaning or use is to
link what precedes and what follows. It also serves as a bridge to another theme.
2. me.n ou=n … de. is not as frequent in John as in Luke. It is found 7x in John. Again
Polla. …kai. a;lla occurs more in Luke than in John. Other places where they occur
in John are 19,24.25. Its function in John 19 is to set a sharp contrast between the
soldiers and Mary at the foot of the cross.
1.2.3 Some Key Terms in John 20,30-31
1.2.3.1 shmei/a
Shmei/a is the plural of shmei/on “sign”
1.2.3.1.1 Importance of shmei/on in John
It occurs 13x in Matthew; 7x in Mark; 11x in Luke, and 17x in John. In John those who
use this word are the narrator, that is, the evangelist himself, the Pharisees, Nicodemus and
Jesus. Jesus employs it twice and both are in the context where he rebukes some of his
hearers (cf. 4,48; 6,26).
The word shmei/on is important in John for it is found from the beginning to the end
of the Gospel. It is like a line that links all the contents from the beginning to the end of
the Gospel.
At the beginning of the Gospel, this word is found in

- 2,11 and the context is the wedding feast at Cana. The miracle of changing water
into wine is called shmei/on.
- 2,18 the context is the Cleansing of the Temple. The crowd asked Jesus for a sign
- 2,19 in the same context. Jesus promises a sign and his sign is ‘to destroy the
temple’.
- 7,31 The Jews asked, “When the Messiah comes will he do more signs than this
man has done?”
In the middle of the Gospel

- 11,47-48: The context is the raising of Lazarus. The sign generated oppositions. It
is all about the raising of Lazarus and its consequences. On the contrary, in 2,23,
shmei/on gave rise to faith. Note that in chapters 5; 6; 10 Jesus’ signs lead to long
discourse. In Chapter 5, Jesus’ discourse is motivated by his miracles; he cured. In
chapter 6 the miracle of the loaves precedes the long discourse that follows. In
chapter 10, the discourse is a follow up to the miracle in chapter 9. All these show
the importance of shmei/on in the Fourth Gospel.
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At the end of the Gospel

In 2,18 the people asked Jesus for a sign and he answered, ‘destroy this temple and
raise it in three days’. His Passion and Resurrection are the fulfillment of this sign and it is
also a sign in itself. In 12,32-33, which mark the end of the public life of Jesus, he
exclaimed, “when I am lifted up, I shall draw all to myself”. It is an allusion to his death.
The word used is semainon, from the same root as shmei/on.
Finally, shmei/on occurs in 20,30, which many exegetes believe is in the conclusion
of the Gospel
1.2.3.1.2 Origin of shmei/on
I. From the OT: The Greek version of the OT, the Septuagint, often employs shmei/on
when it translates the Hebrew word tAa ôt. In the OT, ôt is used for the confirmation of
what Yahweh did (cf. Exod 3,11-12). Yahweh promises to give a ‘sign’ to Moses when he
goes to the Pharaoh. The sign is a guarantee that Moses’ mission is from God.
- In Judges 6,17-18, Gideon asked for a sign and it was given to him.
- 1 Sam 10,1-6 Samuel gave Saul a sign that he had been made king.
- In Num 14,11 shmei/on is linked to faith; sign engenders faith.
- Exod 4,8-9 is another text where sign is linked to faith.
In brief, in the OT faith has close affinity with sign.
II. Exigencies of the Jews

- In 1 Cor 1,2 it is said that Jews look for signs and miracles.
- Mark 8, 12 Jesus accuses them of looking for signs: “why does this generation
look for sign…?
- Matt 12,39 “An evil and adulterous generation asks for a sign…”
- Luke 11,29-30 Sign of Jonah
- John 2,18 and 6,30: The crowd asks for a sign.
III. In the Fourth Gospel

The use of the term “sign” in the Fourth Gospel is similar to that of the OT; sign in John
could be or have the sense of miracle.
- John 2,23: many believed in him after seeing the signs he has worked.
- 4, 54 sign is equivalent to miracle.
- 6,2 they followed Jesus because of the signs, which is the multiplication of the
loaves etc.
- 11,47: many followed him because of his miracles and for raising Lazarus from
death.
- 12,18: The crowd went to him because he had performed signs, that is, miracles.
- 4, 48: Unless you see signs and wonders you will not believe? This text uses shmei/a
kai. te,rata “signs and wonders”.
In brief, signs can connote miracles in the Gospel according to John.
However, it is not always that sign has the sense of miracle in John; sign is not
necessarily a miracle in John.
In the OT signs are not necessarily miracles. In 1 Sam 10,1-6 the event narrated
here is described as a sign but there is no miracle. In John, the evangelist presents Jesus’
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death as a sign but it is not usually understood as a miracle. Therefore, sign is not
always a miracle for behind the sign something else is being emphasized. It is its
significance and ulterior meaning that are being stressed. John has this in mind in his
writing. John does not use the term du,namij “deed of power or miracle” for mighty
works done by Jesus; neither does he use te,raj, atoj “potent, wonders” for Jesus’
miracles, instead he uses shmei/on. The reason is that he stresses the signifying meaning
of the deed and not the miraculous aspect of it.
1.2.3.1.3 Meaning of shmei/on in the Gospel according to John
I. Sign as Evidence of Mission

This is the first meaning of sign in John.
- 2,18: The Jews ask for sign from Jesus: They want Jesus to give a corroboration of
his mission and the authority behind what he has just done. Among the Jews, sign
is guarantee of mission.
- 3,2 Nicodemus affirms that Jesus is from God because no one can perform the
miracles that Jesus performs.
- 6,14.30; 7,31 the crowd affirms Jesus as the prophet because of the signs he
performs. Signs are evidence of his mission
- 9,33 the blind man who has been cured professes faith in the power of Jesus to
perform signs. Jesus is the prophet from God because of his miracles.
- 11,42 At the raising of Lazarus Jesus asks a sign from God so that the people may
believe that he has been sent by God.
- 12,18: after raising Lazarus, the crowd came to meet Jesus because of the signs he
has performed.
II. Sign as a Symbolic Character

- 2,1-11 The wedding feast at Cana: John describes Jesus’ action as a sign. It is not
only the miraculous aspect of changing water into wine but also the symbolic
character of the scene. Water for ablution is changed into wine, the better wine
given by Jesus. It is the economy of the OT that passed to the economy of the NT.
We should note that the symbolism does not remove the reality; rather the action
performed is viewed from another perspective; that is its symbolic meaning.
- 4,43-54 The second sign that Jesus did after coming from Judea to Galilee. It is all
about the healing of an Official’s son. Here there is a miracle but behind this miracle
there is the symbolic nature of shmei/on: the power of the word of Jesus that cured
the sick and gave faith to the father of the child. What is being emphasized is that
Jesus spoke and wonders happened.
- 6,1-15 The miracle of the bread: feeding the five thousand. John uses this episode
in another way. In 6,26-59 – the Eucharistic discourse on the Bread of Life. The
Bread of Life that Jesus offers the world; he is the Bread of Life.
- 9,1-41 A man born blind receives sight: the cure at the Pool. This also is a miracle
but John sees beyond the prodigy. It is not just the cure but also the discourse that
ensued. The man cured asked: “Who is the Son of God…?” The man adored him.
Therefore, it is not only the cure of physical eye that is involved but also the eye of
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faith has been opened. This is affirmed and discussed in John 8,12-20: Jesus is the
light of the world.
- 11,1-57: The death and resurrection of Lazarus. Again John emphasised the
symbolic character of the event especially in his word, “I am the resurrection”. He
is the life and this is symbolized in the raising of Lazarus to life.
This aspect of shmei/on is also found in the OT; the prophetic gestures bear symbolic
meaning. A good example is Ezek 4,1-3.
III. Messianic Meaning

a. Relationship with the Old Testament: There is indeed a great difference between the
OT and the NT shmei/on. In the OT when we see ‘signs’, they allude to future or coming
events or reality. They refer only to Israel. In John, signs describe present reality, here and
now; and they have universal character. They are for all. Deut 18,15 “I shall raise a
prophet…” and Israel has been waiting for this prophet. The prophet is Jesus; his signs are
no longer for future events for he has arrived. In John, the evangelist presents these signs
of Jesus the Prophet with these themes but in a new perspective. Moses’ miracles are
presented in the events of Jesus:
- The miracle of water
- The theme of manna in the desert
- The light (I am the light of the world). In the OT, this theme is seen in Exodus.
Jesus, however, is presented in John as the light.
- The Son of Man will be raised like the serpent which Moses raised in the desert.
There are so many themes in John that allude to the OT stories especially about Moses.
Moses is frequently mentioned in John:
- 1,17 The Law was given through Moses but grace of truth is from Jesus. Moses is
only a transmitter of Law but the new revelation is from Jesus.
- 3,14 Moses and the serpent prefigure Jesus’ resurrection that gives us life.
- 5,39 Moses spoke about Jesus in the Law
- 6,32 Not Moses that gave you bread
- 9,28-29 God spoke through Moses
Moses is mentioned often in John but frequently in contrast to Jesus. Jesus is the Messiah,
the prophet promised in the OT.
b. Literary Foundation: In OT we see the following literary foundations that are also
found in John.
- In Exod 10,1 God is the one that does the signs or miracles. Moses was only a mere
instrument in God’s hands. In John 5,17-18 the signs that Jesus does are that of
himself and the Father. Again in 9,3-4 the words of Jesus, “It is necessary that I do
the work of God”. God’s work here is “sign” performed by Jesus.
- Numbers 14,10 signs were done before the people; that is, before those who see the
sign. This is also seen in John 12,37 which is the concluding statement of the first
part of the Gospel. Therefore, signs were done before persons, human beings. See
also John 20,30: there were many other signs that Jesus did before the people.
- Faith: Num 14,22: Those who saw the signs that God performed refused to believe
in him. They saw God’s glory and they were not moved. In John 2,11 sign and faith
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lead to the glory of Jesus. Sign leads to faith and it makes the people perceive the
gory of God/Jesus.
- Hardening of heart: Num 14,11. The people refused to believe after they have
seen the signs. In John 12,37 we see the same refusal to believe in Jesus.
In all these we see a continuation of the OT in the Gospel according to John.
IV. Eschatological Meaning

With the arrival of Jesus the eschatological idea promised in the OT also come with him.
Signs present these eschatological signs.
a. Good things: Examples of such good things include life that Jesus brought. These
include healing, the gift of life, the bread of life, and the gift of resurrection. With the
presence of Jesus we see the signs of good things. This is an aspect seen in John and it is
already present in this phrase: nu/n evstin “is now here” as in 4,23; 5,25. With Jesus the
promised time has arrived. The good things brought by Jesus represent the good things
promised in the OT. In 5,25 time has come, it is present with the arrival of Jesus.
b. Judgment: this is connected to eschatological expectation. In John this judgment

becomes present in the person of Jesus.
- 2,18-19: The Jews asked for signs. Jesus promised a sign: “destroy this temple …”
The sign is of his passion that will judge the Jews who refused to recognize the
signs.
- 3,18: Jesus and Nicodemus: he who does not believe is already condemned.
Judgment and condemnation come when one refuses to recognize and accept the
signs.
- 5,14.27: The context is the cure of the paralytic. Jesus advises him: do not sin again
so that something worse will not happen to you. In v.27 it is said that judgment has
been given to the Son of Man.
- 6,53: The Bread of life: Unless you eat the flesh and drink the blood you will not
have life in you.
- 6,60-71: we see division between those who accept the hard teaching of Jesus and
those who reject it.
- 9,39: I came for judgment, discrimination. Those who see become blind and those
blind see. This discrimination exists because of the Person of Jesus.
- 11,25-26: The eternal life that those who believe in Jesus have. Those who believe
in him have eternal life and those who do not have no life. This leads us to the next
point.
V. Dramatic meaning
In man this drama consists in the fact that before the action done by Jesus, man has to make
an option for life or for death.
a. Option: 5,24: in believing and accepting the word one has life and will not be judged.
There is option for life or death.
- 9,41 option to be blind or not to be blind
- 12,37 option for faith or incredulity. In v.42 many believed in Jesus.
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b. Contradiction: Man falls into contradiction before signs performed by Jesus

- 2,18 Jews asked for sign
- 6,30 they also asked for sign
The contradiction lies in the fact that they asked for sign but when the sign arrived they did
not recognize it; rather they looked for personal interest; cf. 6,26.36. So these are the
contradictions. The reaction of Jesus is seen in 4,48: if you do not see sign, you will not
believe?
VI. Revelatory Meaning

Signs are necessary because of ignorance. In the signs Jesus reveals his glory. In this sense
it is in continuation with Exod 10,2 – God’s signs manifest his glory.
- 2,11 In Jesus’ signs his glory is revealed.
- 20,31 These signs are written so that you may believe that Jesus is the Christ.
Therefore, signs reveal who Jesus is.
1.2.3.1.4 Sign and Faith
In understanding the signs, faith becomes the consequence. When the sign is understood,
faith follows. There are signs in John that are not understood, and the consequence is
absence of faith.
- 6,26 You seek me not because you understand the sign but because you ate the
bread you wanted.
- 8,48 The Jews seeing the signs they accused Jesus. Therefore, the sign was not
understood.
- 11,47 The Jews said that Jesus was performing many signs; they however, did not
understand.
In those who understand the signs we see two kinds of faith:
(i) Imperfect Faith
- 3,2 Nicodemus affirms: we know that you come form God because of the signs that
you do. It is imperfect faith because the signs are not well understood.
- 6,14 Jesus is proclaimed as a prophet. They wanted to make him king. Here again
the sign is not well understood and the faith remains imperfect.
- 7,31 When the Messiah come, will he do more signs than this man has done? The
faith is again imperfect because the sign is not understood. Jesus is the expected
Messiah.
(ii) Perfect Faith
- 2,11 At Cana: The disciples believed in him
- 4,50 the father of the sick child believed in the words of Jesus
- 9,38 the man born blind believed and adored Jesus
- 11,27 Martha made a confession of her faith in Jesus.
Full understanding of the signs is a gift from Jesus. Jesus does not use the term shmei/on
except in 4,48 and 6,26; and both are when he rebukes the Jews. Why is this word so rare
in the words of Jesus? It is because he has full understanding of his mission. Instead, Jesus
prefers to use the term ta. e;rga “the works”, and it refers to works done by the Father and
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Jesus. He uses this term often; that is, the signs of Jesus seen in its perfect or full meaning
and comprehension. Cf. 4,34; 9,3; 17,4; 6,29.
Sign is perceived in its Greek e;rgon. It is something done by Jesus and the Father.
Here we see a total comprehension of Jesus when he uses e;rgon in place of shmei/on. This
is why Jesus does not speak of signs in the 4th Gospel but of his work. The other evangelists
speak of signs.
For his works he uses the plural form ta. e;rga. Sometimes he speaks of e;rgon in the
singular form; cf. 17,4; 4,34. This e;rgon here is the work of revelation. This is the excellent
work of Jesus: to reveal the Father. He does this revelation through his works, the facts
fulfilled by Jesus; cf. 17,4 “I glorify you Father; I have brought to an end the work which
you entrusted to me”. This work is the revelation of the Father by Jesus. Therefore, we
have to pay attention to the meaning of different terms in John.
e;rgon can also be the work of human beings, but even when it is used in this sense,
it has a particular meaning in John.. The e;rgon of Jesus is to reveal the Father; while the
e;rgon of human beings is to receive this revelation in an attitude of faith; cf. 6,29.
In 20,30 we see an expression “various signs”, this is also seen in 6,30.

‘Many signs Jesus performed’. The verb evpoi,hsen is in aorist, which is used for a
fact done in the past: it is a fact already fulfilled or completed in the past. It affirms the
historicity of Jesus’ actions. The subject of this verb is Jesus. This subject affirms the
historicity of the fulfilled fact.
When John uses the appellation “Jesus Christ”, that is, allusion to historicity. It is
a name of faith and the historical person is Jesus. When he uses the name “Jesus” alone, it
is the name of faith.
Another expression in 20,30 is evnw,pion tw/n maqhtw/n Îauvtou/Ð “in the presence of
his disciples”. There is an inclusion in the second part of the Gospel, which starts from
chapter 13. This Chapter begins with the words “having loved his own…”, that is his
disciples. In this second part there is frequent use of the phrase “his disciples”. This is
repeated in 20,30. Therefore, “his disciples” is mentioned at the beginning and end of the
second part of John. In the first part of the Gospel what forms the inclusion is “signs done
before the people”. In the first part signs are done before the Jews, the people; in the second
part they are done before his disciples. There is then a difference between the Jews and his
disciples. It is a contrast between those who do not believe and those who believe.
Another expression in this verse reads a] ouvk e;stin gegramme,na evn tw/| bibli,w|
tou,tw|\. “which are not written in this book”. gegramme,na is perfect participle. This could
be a reference to other books, that is, other gospels, or to certain written tradition. This
means that there were in existence other written works on what Jesus said and did. Luke
1,1 has similar phrase. John could also be alluding to a tradition not already written.
John 20,31
This verse begins with a pronoun tau/ta “these” which is parallel to polla, “many” in v.30.
tau/ta is plural and it is neuter. It can have a generic meaning, “all these things”. It could
be a reference to the signs written or things that are written in this book. It could also be a
reference to shmei/a seen before it. The first part of John, that is chapters 1-12 is usually
referred to as The Book of Signs”. In this way, tau/ta could be seen in its particular
meaning, that is, a reference to shmei/a. This sign being referred to could also be an allusion
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to the narrative in chapter 20, that is, the apparition of Jesus. It could be seen as a sign that
confirmed the resurrection of Jesus.
“These are written so that…” This expresses the aim of the Gospel and it is
conveyed with the word i[na “so that”. This aim of the Gospel was the aim of the evangelist
when he was writing the Gospel. His aim corresponds to the aim of Jesus; cf. 11,42: “but I
have said this for the sake of the crowd standing here, so that they may believe that you
sent me”. John’s aim is that the addressees might believe. The verb he employs here is
pisteu,ÎsÐhte. In the Critical Apparatus this verb can be either aorist subjunctive
(pisteushte) or present subjunctive (pisteuhte). The aorist subjunctive is seen in the
Alexandrian version of the Greek New Testament. Some scholars prefer this reading. The
verb that follows is in the present subjunctive, zwh.n e;chte “that you may have life”.
Therefore, there is no correspondence to the aorist subjunctive in the preceding line. Many
authors prefer the present subjunctive because the particle i[na is often followed by present
subjunctive.
If we use aorist, what then is the aim of the evangelist? He would be saying, “so
that you begin to believe”. But if we use the present, it is a continuous action, continuity.
Not just beginning but to continue in the attitude of faith in which you are already. This
tense here gives us the nature and orientation of the addressees of the Gospel. They are not
those who have not yet believed but those who already possess the faith. 1 John 5,13 has
the same tense, that is, present tense; it expresses a sense of continuity. John’s intention is
to deepen the faith, which his addressees already possess.
1.2.3.2 Faith
This is another term seen in this conclusion, in John 20,30-31.
1.2.3.2.1 Importance Faith in John
The importance of this term can be derived from the frequency of the corresponding verb,
pisteu,ein, in John. The noun “faith” pi,stij occurs 8x in Matt; 5x in Mark; 11x in Luke.
The noun is found occasionally in the Johannine epistles (1 John 5,4) and in the Revelation
(2,13.19; 13,10; 14,12), and none in the Gospel of John
The verb “to believe” pisteu,ein occurs 11x in Matt; 14x in mark; 9x in Luke and
98x in John. This verb is seen more in John. It expresses the act of believing. John often
speaks of faith not only when he uses the verb pisteu,ein. Other ways he expresses the act
of believing are:
- To receive Jesus
- To receive his testimony
- To receive his word
- To come to Jesus
- To listen to his voice
- To follow Jesus
- To remain in him, in his word, in his love
Apart from the frequency of the verb “to believe” and other expressions that carry this verb,
another thing that manifests the importance is its position in John, that is, where the
evangelists uses it in his writing. There are three key persons that actuate, speak of or make
faith possible. These are:
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(i) The Baptist: In John 1,7, the Baptist admits that he is not the light. In other
words he says this so that his addresses will believe in the Light, Jesus.
(ii) John the Evangelist: 19,35; 20,31. The aim of the gospel is that the people
may believe.
(iii) Jesus: 11,42; he prays that the people may believe. Cf. also 12,37.
The importance of faith in John is also seen in its influence in the Gospel:
- Division among human beings; that is, between good and bad. In 3,18-19, faith
divides human beings into those who believe and those who do not believe. Those
who have faith are not judged, vice verse. Those who have faith have light; whose
who do not have faith are in darkness.
- Entering the Kingdom and life is through faith: 3,3.5.21. Participation in divine life
is also through faith (cf. 5,40; 6,40; 20,31). Life is the final aim of faith.
- Happiness of human beings is through faith, is from faith. Cf. 20,29: the context is
the confession of Thomas.
1.2.3.2.2 Meaning of Faith in John
a. Object of Faith
This will help us understand the meaning of faith in John. In John faith is Christocentric.
The object of faith in John is Jesus (1,7; 11,42; 20,31). In order to understand “to believe”
in the person of Jesus, let us consider these three ways of expressing faith in Christ.
(i) The verb pisteu,ein + dative case: to believe in Jesus or his word. The meaning
of this expression to give credibility, reliability of the person that is believed in
(the object of faith; e.g. is John 4,50. The man relied on the words of Jesus.
(ii) pisteu,ein + accusative + evij. A good example is in 2,11. This indicates a
movement to or an adhesion to the person of Jesus. In 2,11, at Cana, they
believed in him; that is, the disciples began to adhere to Jesus.
(iii) o[ti: it indicates the content of faith; e.g. 20,31. It introduces the object of faith.
From all these we can derive the meaning of faith:
- To rely on the person of Jesus. Jesus is the object of faith. This is seen in the identity evgw,
eivmi “I am”. The Fourth Gospel aims at identifying the person of Jesus. This expression is
seen in its absolute sense in 8,28 “I am”. Sometimes it is followed by names e.g., Bread of
life, light, truth, life, good shepherd. All these show he is the object of faith in John.
Another expression is in 4,26 “He who speaks to you….”
Other details that illuminate the person of Jesus as object of faith is seen in 6,42
and in 7,42: Jesus is from the city of David; this explains the messianic identity of Jesus.
Another is about his crucifixion. Jesus alludes to his death about 3x and this helps
in understanding his person:
- 3,14-15: he will be raised. Here Jesus is presented as the fount of life for those who
believe in him.
- 8,28: ‘when the Son of Man is raised … know that I am’. The concept of the
crucified Jesus helps us understand the person of Jesus.
- 12,32: ‘when I am raised, I will draw all to myself’.
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Another development in the presentation of the person of Jesus is the relationship between
Jesus and the Father. This is seen only in John; cf. 10,38: ‘The father is in me and I am in
the Father’.
b. Means of acquiring Faith

One obtains faith through the following means:
I. Witness, to bear Witness

It is a central theme in John and the principal verb for expressing this is the Greek verb
marturei/n “to bear witness” which occurs in Matt (1x), Luke (1x), Mark (0x), John (33x),
and John’s Epistles (10x). A corresponding substantive is marturi,a “testimony” which
occurs 14x in John’s Gospel, 7x in the Johannine Epistles, Matt 0x, Mark 3x, Luke 1x.
This concept, witness or testimony, is the fruit of personal experience. John
expresses this experience with the verb of vision. One who sees and bears witness. For
vision that produces witness, John does not use the common verb of vision “to see” (ble,pw
cf. 9,7 and qewre,w cf. 9,8), rather he uses o`ra,w (cf. 19,35) and qea,omai; both meaning “to
see”.
In John ble,pw “to see” is to see an object or something material as in 9,7 where the
blind man sees. qewre,w “to see” as in 9,8 is another verb of vision but not employed for
the vision that produces testimony in Johannine concept of this term. It is a vision of
something material but prolonged; however, it does not arrive at the deeper meaning of the
object perceived. In John 9,8 the people saw and recognized the blind man that used to beg
for alms; their vision is prolonged for they used to see him. These two verbs are not used
for the profound experience that John calls “testimony”.
John employs the verb o`ra,w for the vision that leads to “testimony”. In John o`ra,w
is a vision of object that goes beyond the material aspect of that object. It is a deepened
vision of the object. A good example is in 19,35 where the perfect tense of this verb occurs.
He who has seen bears witness. The verb of vision here is not only in the material aspect
of blood and water but also the symbolism behind the blood and water. The evangelist
bears witness because he saw beyond the materiality of blood and water from the side of
Jesus. Again when John uses o`ra,w to express “witness”, this verb is employed in its perfect
tense. Perfect tense means a past action continued in the present. It is an action in the past
but its real meaning is that its effect is felt in the present. The impression remains in the
present. The fruit of this action in the past is the witness in the present.
Again John uses another verb, qea,omai (cf. 1,32). It expresses a profound and
prolonged vision; a vision that became contemplation and it gives rise to witness. It is
personal experience and witness.
The verb “to witness” or “to testify” is linked to proclamation. In the Synoptics
the verb used for proclamation is khru,ssw but John uses the verb marturei/n. In John 1,15
the Baptist bears witness; here John employs marturei/n which is equivalent of khru,ssw of
the Synoptics. Further examples are found in 1,19.32.43 etc. This is another meaning of
“testimony”.
Another meaning of “testimony” in John is revelation. This meaning is from John
3,11. To Nicodemus Jesus affirms:
o[ti o] oi;damen lalou/men kai. o] e`wra,kamen marturou/men( ‘we speak of what we
know and testify to what we have seen’.
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lale,w is a typical verb of revelation in John. Another instance is in 8,26: ‘What I

hear from the Father I speak’. This verb of speaking has the sense of revelation. Another
example is in 16,13: “When the Spirit of truth comes, he will guide you into all the truth;
for he will not speak on his own, but will speak whatever he hears, and he will declare to
you the things that are to come”.
Taking 3,11 again, especially in its Greek version, one observes that “to speak” is parallel
to “to testify”:
o] oi;damen lalou/men
o] e`wra,kamen marturou/men
In other words, “to speak” in this text has the sense of revelation. To testify, to bear witness
has the sense of revelation. lalou/men corresponds to marturou/men.
In 3,11 the verb marturou/men “we testify” starts from an experience expressed by
the verb e`wra,kamen prefect tense from o`ra,w.
Another meaning of “to bear witness”, according to John, is Judgement. In John
there is a process of this judgement between Jesus and the world. There are terms that
express this aspect of the judgement. The terms are “to accuse, defend, judge”. All these
verbs are terms of juridical process. Another of these verbs is “to testify”. Some testify in
favour of Jesus. All these are in favour of Jesus. The verb marturei/n “to testify” is
expressed in this way: marturei/n + peri + genitive (cf. 5,32). Another form is marturei/n +
peri + dative (cf. 5,33).
The object of this testimony is primarily Jesus. His mission is also another object
of “to testify”. This object is expressed in different forms:
- With personal pronoun (him =Jesus); cf. 1,15
- Light, truth cf. 1,7; 18,37 (all referring to Jesus)
Sometimes other expressions like “Jesus is from the Father” etc. are employed.
Who bears testimony to Jesus in the Gospel according to John?

- The Father cf. 5,37. He is the first witness
- Jesus himself bears witness to himself; cf. 8,14: “my witness is true”. 5,31 seems
to contradict what we have just said about 8,14. But there is no contradiction. In
8,14, he knows where he comes from. But in 5,13 he speaks in the way of the Jews;
the witness of one person alone is not valid. Therefore 8,14 and 5,31 are
complementary.
- The Scripture cf. 5,39
- The Baptist cf. 1,7
- The Spirit 15,26
- The disciples 15,27
To bear witness requires personal experience of the object. In all these witnesses, there is
a unity and this unity comes from the object, Jesus. The unity comes also from the Father.
The Father is the origin of all testimony. He is the source. If Jesus bears testimony of
himself, he gets all from the Father cf. 14,24. The Scripture is the word of God; cf. 5,47
therefore, it is from the Father. The Baptist is sent by God; cf.1,6. The Spirit will take from
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Jesus who in turn takes from the father; cf. 16,14-15. The disciples will take from the Spirit,
the Spirit from Jesus, Jesus from the Father; cf. 15,26-27.
Thus, faith comes from testimony, witness.
II. Signs: Apart from testimony, another thing that gives rise to faith is a sign, which has
two aspects: words of Jesus and his actions.
The words of Jesus: We see here the guarantee of the presence of God. Jesus’ words
are the words of God; cf. 3,24. Again Jesus’ words are the words of the Son; cf. 5,25. The
dead, according to John, are those without faith. Therefore the word of Jesus is a guarantee
of the presence of God.
Jesus’ actions could be signs; cf. 2,11; that is, the miracle of wine. Signs could be
works; that is the works of the Father and Jesus; cf. 5,36; 10,25.
1.2.3.2.3 Human Attitude that manifests the Presence of Faith
1. Negative Disposition is excluded; cf. 6,26. True faith excludes personal

interest. To belong to another other than Jesus is also excluded; cf. 8,43-44.
The Jews belong to the devil.
2. Faith goes with positive attitude; cf. 18,37. One who listens to the word
of God, of Jesus, has a positive attitude.
3. Faith is manifested in following Jesus; cf. 6,60-66. 67-70.
4. Orientation towards Jesus. This is expressed in the verb pisteu,ein “to
believe”. It could be stated
- in an absolute way; cf. 4,53
- or with the particle o[ti, that is expressing the object of faith
- or with dative case; this means to give credibility to the words of Jesus.
- or with accusative and eij which expresses a sense of adhesion to Jesus
- or with accusative + eij + onoma “name”; cf. 3,18: this is typical of John. “Name”
substitutes for a person. In John it means more. It has a special meaning or
character. The person is manifested in his name. The name of God has a special
meaning, which is paternity. When name is used in place of the name Jesus, it refers
to his sonship; Jesus revealed himself as Son.
1.2.3.2.4 The Meaning of Faith
One arrives at the meaning of faith through its origin. Faith is a gift from God; cf. 6,29.
Jesus presents faith as the work of God. “The work of God is that you may believe”. This
work of God is sometimes called the work of
1. The Father; cf. 3,35; from the son cf. 17,6, but still from the Spirit; in other words,
faith has a Trinitarian aspect. It is a gift to the believers; 6,44: “No one can come to
me unless drawn by the father”. Faith is from the Father. It is also a gift to humans
through Jesus, a gift to Jesus, cf. 6,39: “those whom the Father gives to Jesus”.
2. The Son: Faith is also the gift of the Son (cf. 6,37). In this gift there is a mutual
rapport. The Father loves the Son and the Son loves the Father (cf. 3,35). The Father
gives the Son all who believe. If the Son intervenes in the gift of faith it is because
he loves the Father (cf. 17,6). Jesus reveals the Father, thereby giving rise to faith.
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3. The Spirit: the Spirit also intervenes in the gift of faith. His roles or activities
apropos the faith include:
- Teaching: He teaches (cf. 14,26). What does this mean? Jesus is truth in himself
(14,6) The Spirit is also truth (16,5.6). The objective truth is Jesus. The Spirit is
also truth. The role of the Spirit is to instill in the faithful the truth which is Jesus.
The Spirit makes humans assimilate the truth which is Jesus.
- He reminds (cf. 14,26): For other instances of the action “to remind” in John, cf.
2,17.22. The Spirit helps the faithful to understand the exact meaning of the words
of Jesus. This is different from our use of the word “to remind”. The role of the
Spirit makes the disciples understand the exact meaning of the words of Jesus.
- He leads (cf. 16,13): The Spirit leads the faithful in the way. Jesus is the way. The
work of the Spirit is to lead the faithful in this way, which is Jesus. The Greek word
for this action of the Spirit is o`dhge,w “to lead, guide, instruct”; it has the same root
as the word for “way” o`doj in Greek. The Spirit introduces one in the way of truth,
Jesus himself.
- He reveals (16,13). The verb for this is avnagge,llw which means “to preach”. In
John, especially with regards to the work of the Spirit, this verb is accorded a special
meaning, “to reveal”. The Spirit reveals the hidden meaning of Jesus’ words. The
object of this action is the future events; that is, the mysteries of the new
eschatology brought by Jesus.
- He testifies (cf. 15,26); When the Spirit testifies, he makes Jesus known; he makes
the disciples stand firm in their faith, particularly in time of persecution.
In brief, the meaning of faith is derived from its Trinitarian dimension.
Again the meaning of faith comes from the ends to which it leads. Faith leads to knowledge
and life.
1.2.3.2.5 Knowledge
In 6,69 we read: ‘We have come to believe and know that you are the Holy One of God’.
This is from Peter’s confession. Faith precedes knowledge in this confession. Sometimes
there are texts contrary to the above; that is, knowledge comes before faith. A good
example is in 17,7-8: ‘they have known … and they believe’. Which one should come first?
Knowledge leads to faith or faith leads to knowledge? In the texts where knowledge comes
first, it is not said that it leads to faith. But it does not mean that knowledge does not lead
to faith. But here what is being emphasized is the simultaneity of the two.
In 10,38, it is said that faith leads to knowledge: “But if I do them, even though you
do not believe me, believe the works, so that you may know and understand that the Father
is in me and I am in the Father” (Other ancient authorities lack and understand; others read
and believe). In John one believes first and this faith when it is perfect it brings one to
knowledge. It is not only that these two terms are placed together but it is also said that
faith leads to knowledge. “Believe so that you may know. Faith produces knowledge. It is
impressive to note that the verb “to know” is repeated twice in this text.
The fact is that we have a text that says that faith leads to knowledge. There is a
dynamic process of faith. In John faith is dynamic; it grows to knowledge. Faith begins
with the receiving of the word of Jesus (6,68-69). It grows further; it develops (8,31-32).
Jesus says to the Jews, to those who believe in him: ‘If you remain in my words…’
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Therefore, we receive the word and remain in this word. What does it mean, “to remain”?
It means that the word becomes the rule of life for those who believe. It becomes a light
that illumines their life. If one remains in his words, the person will know the truth. Truth
in John is a person; it is Jesus. Knowledge is a step in the dynamic growth of faith. Another
stage is a growth in the knowledge now reached; that is, the knowledge of truth (10,38).
Here the same verb “to know” is repeated twice with different tenses (aorist and present):
gnw/te kai. ginw,skhte. The aorist indicates an entrance into knowledge; the present
indicates the continuity of this knowledge. In 10,14 the present tense of the verb “to know”
is employed and it indicates continuity in faith. In 17,3 life is to know: but here it means
continuity in this faith.
1.2.3.2.6 Summary: Faith is dynamic
i. One receives faith

ii. One remains in the faith
iii. One knows the truth
iv. One grows in this knowledge.
1.2.3.3 Life zwh,
1.2.3.3.1 The Importance of this Term in John
“I came that they may have life, and have it abundantly” (10,10). The aim of Jesus’ coming
is that we may have life. This aim is the aim of the Evangelist as we see in 20,31. The
ultimate aim in John is not faith but life. In order to understand the meaning of this term in
John one has to know some other correlated terms:
I. qa,natoj “death”
This is the opposite of life (cf. 11,4; 5,24; 8,51-52). It occurs 8x in John with two
meanings: First is obvious death; that is physical death; cf. 11.4: the death of Lazarus.
Second meaning of death is figurative and it is found in 5,24. Faith produces life. One who
believes has life; the person passes from death to life. He who believes passes from death
to life. Here death is not physical. In 8,51-52: “he who listens to my word will not come to
death…”
II. avpoqnh,|skw – to die

This occurs about 28x in John; cf. 6,50-51; 11,25-26; etc.
In 6,50-51, “to live” and “to die” are parallel. The context is Jesus’ discussion on the Bread
of life: he who eats the bread will not die (v.50b); this corresponds to 51b: he who eats will
live for forever. Here “will not die” parallels “will live forever”.
Schematically we have
v. 50b a. eat
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b. will not die

1
v.51b a. eat
b.1 will live forever
In 11,25-26 we see similar parallelism

v. 25 a. Those who believe in me, even though they die,
b. will live,
v.26 a.1 and everyone who lives and believes in me
b1 will never die.
In this text “to die” is not a physical death; hence avpoqnh,|skw – to die has two senses:
physical death and figurative use.
III. za,w – to live

This verb occurs 6x in Matt, 3x in mark, 9x in Luke and 17x in John. In John it has two
connotations: corporal life (cf. 4,50): ‘go your son lives’. The second meaning is in 6,51,
to live forever.
IV. zwopoie,w “to make alive”, “give life to”

This does not occur in the Synoptics. In John it occurs only 3x (cf. 5,21.25; 6,63). In fact,
this verb occurs only in John. In 5,21 it is predicated of the Father and the Son. Therefore,
the capacity of giving life comes from the Father and the Son. In 6,63, it is predicated of
the Spirit. The Spirit gives life. Hence, the subject of this verb is the Father, Son and the
Spirit; the Trinity. The life being referred to is not only the corporal life but also as in 5,25:
the death who listens to the word lives.
V. zwh, - life
This word is a characteristic of the Johannine Corpus, especially in the Gospel. It occurs
7x in Matt; 4x in Mark; 3x in Luke and 34x in John. In the Synoptics it refers to the coming
Kingdom of God (cf. Matt 25,46.34). It is on the final judgement when the kingdom will
be received. This kingdom is identified with life. The just will enter eternal life. Life is the
future Kingdom. In John life emphasizes a possession. In 5,29 future eschatology is
identified with life. Here John agrees with the Synoptics. However, the frequent meaning
of possession is present eschatology; cf. 5,24, and this is typical of John. Again, John uses
the future tense when he describes life; cf. 6,51. Future here does not refer to future in the
real sense of the term but to the assurance of possessing the present life. This life in John
is expressed with the word aivwn, ioj “eternal”, “everlasting”. It indicates a temporal life. It
also has another meaning, a qualitative sense; cf. Heb 9,14: the eternal Spirit; that is,
something characteristic of God. It is a qualification of something divine. When John uses
this word, he uses it as the characteristic of this life; that is, life proper of God. So man
through faith acquires a life proper of God. When John speaks of corporal life he employs
the term yuch, that is, life proper of human beings in their temporal life; cf. 13,37; 15,13.
In John yuch, is not a corporal life but the divine life in which we participate. Eternal life,
according to John, is not something that will come in future, a future life, but something
we possess already here and now; it is the divine life we have. This is expressed in the
entire Fourth Gospel.
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1.2.3.3.2 Application: The Subject of Life
Those who have no life are under the influence of qa,natoj “death”:
In John, when kosmos, the world, is under the influence of death, it has no life. Kosmos in
John has varied meanings:
- Creation (1,10): the world as creation, created by God. God made the world. Here
kosmos is something good.
- Human beings (3,16): ‘God loves the world so much that he gave his Son’. Here
kosmos is something loved by God.
- Hostility (7,7): Hostile attitude to Jesus; those who do not receive him. Those
opposed Jesus. “The world hates me…” When we say that the world is in death, we
are referring to the world that is hostile to Jesus. This is deduced from the following
expressions: *The world has no knowledge of Jesus; this means that the world has
no life. To have life is to know Jesus (17,3). Life is to know Jesus. *The world is
in death because it does not believe; that is incredulity (1,9-11). It has no faith; cf.
8,21-24: ‘If you do not believe … you will die in your sin’. *The world prefers
darkness to light. Light connotes life (1,4). Light is linked to life; 8,12: He who
follows me will not walk in darkness but in life. In 3,19 the world loves darkness;
so it remains in darkness. *The world is under the dominion of the Devil; cf. 12,31:
The world is in death because it submits to the Devil. In 8,44 Jesus calls the Devil
a liar and one who kills. *The world is under judgement (3,16-17): ‘God sent the
Son not to judge but to save’. However, humans have to make their choice (3,36):
‘He who believes in the Son has eternal life. The Spirit will convince the world of
sin (3,19; 16,9.11). For all these motives, the world as hostile to Jesus is under the
influence of death.
1.2.3.3.3 The Subject of zwh, - life
- The Father: The Father is presented as life in himself (5,26). In 6,57 the Father
lives. He is o` zw/n path,r ‘the Living Father’. zw/n is a present participle from the
verb za,w – to live. The Father communicates this life, especially to the Son.
- The Son: The Son has life (1,4; 5,26). He has it as a gift (5,26). The Father gives
this life to the Son. Commenting on this St. Augustine says: “The Father has life in
himself. The Son also has life in himself: You from whom do you have life? Not in
yourself but form the Son, Jesus Christ”. The Son communicates life (3,16). He
gives life to those who believe in him. He receives life from the Father to
communicate it to others. This life from Jesus comes through *the word of Jesus
(6,68; 5,25); *through the death of Jesus. He died to communicate life (paradox);
cf. 3,14: As Moses raised the serpent and the people had life, Jesus was raised on
the cross and we have life. In 10,10-11, the Good Shepherd gives his life for his
sheep so that they may have life. In 12,24: “Very truly, I tell you, unless a grain of
wheat falls into the earth and dies, it remains just a single grain; but if it dies, it
bears much fruit”. The reference is to Jesus and his saving death. *Through some
concrete gifts: 3,5 baptism: if one is not born through water and the Spirit…. One
acquires new life through baptism. In 6,56-57: the bread of life, the Eucharist,
Jesus’ Body.
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- The Spirit: The Spirit also has life in himself. In 3,5 humans need a rebirth by the
Spirit in order to have life. In 7,37-39: ‘If you are thirsty come to me…’ The Spirit
has life and gives life.
- Human beings: They also have life: In 3,15: he who believes in Jesus has life.
Therefore, through faith humans have life. In 4,42, Jesus is called the Saviour of
the world; that is, of humans in this sense. Another sense of universality is found in
12,32, I will draw all to myself.
1.2.3.3.4 The Relationship between Faith and Life
Faith gives life. The reason for this relationship is from the nature of faith. Faith is
characterized as the receiving of the word and the person of Jesus. Jesus is identified as
life. He is identified in his word (6,68). He is identified in his person (11,25; 14,6). Hence
Jesus is identified with life, in his word and in his person. Through faith, one possesses
Jesus who is life in himself.
The end of faith is knowledge and knowledge is described in John as life (17,3).
Faith leads to knowledge and knowledge leads to life.
1.2.4 evn tw/| ovno,mati auvtou/ - “in his name” (20,31)
This phrase may appear strange at the first sight. Why does John say “in his name”? It is
strange because often one reads evij to. ov,noma (1,2). The expression we have in 20,31 is
seen also in 3,15; therefore it is not a strange expression in John. In 20,31 to which of the
verbs does evn tw/| ovno,mati auvtou refer? Does it refer to “believe” or to “have life”? Some
prefer the verb “to believe”. This has its difficulties because in John the verb “to believe”
goes with eis auton and not en auto. But en auto is linked to the verb that follows; that is,
“to have life”. Further examples are in 16,33 “have life in me”; but in 3,15 we read “in
him”. This is also seen in the prayer of petitions in 14,13-14; 15,16; 16,23: to ask in his
name. Therefore, it is typical of John.
1.2.4.1 The Meaning of evn tw/| ovno,mati auvtou/ - “in his name”
This phrase consists of two significant words and its meanings should be sought from these
two.
I. evn: In John it is multivalent:
- Adverbial Local Meaning: cf. 2,1: en Cana. It refers to the place: “in Cana”.
- Instrumental sense: Instrument employed in doing something; e.g., Baptism in
water. It does not mean baptism of immersion but baptism realized through water.
- Metaphorical Meaning or Spiritual Aspect: the “Johannine Space”. It is
characteristic of John and this is why it is so called. It can have negative sense as
well: “never walk in darkness” (8,12). “To walk in darkness” is to reject Jesus and
his teaching. The Johanine Space can also be positive. It refers to one’s space, the
space in which one has to live. The Christians live in Christ. In 8,31: if you remain
in my word. Here we have en and it expresses a space; it is not just a place but also
the whole teaching of Jesus. It is the proper atmosphere where those who believe
in Jesus live. It bears indeed a metaphorical sense. In 15,9: if you remain in my
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love… The space here is the love of Jesus. Therefore, evn tw/| refers to that spiritual
life in which one lives.
II. ov,noma “name”: In its Semitic usage, it stands for a person; it substitutes for a person. In
John it has a special meaning. It is a characteristic of a person in which the person manifests
himself. The ov,noma of God the Father is Paternity (5,43). When ov,noma refers to Jesus, it
indicates how Jesus is manifested and this is his divine Sonship (3,18). According to
John, humans participate evn tw/| ovno,mati auvtou/ - “in his name”. In other words, humans
obtain life when they live in the name of Jesus; that is, Jesus as Son. It is a participation in
the divine Sonship of Jesus. It is when humans live in adhesion to Jesus that they are said
to live in the name of Jesus.
1.2.5 The Relationship between History and Faith
This is about the relationship between historical events and faith. To arrive at this, we still
have to begin from the conclusion of the Fourth Gospel (20,30-31).
History
Semeia “signs” are presented in John as historical events, miracles performed by Jesus.
John sees not only what happened but also their theological and symbolic characteristics.
Hence, semeia have theological and symbolic meanings in John.
1.2.5.1 Theological Meaning of Semeia - Signs
This is very important in John and it is for this reason that the Fourth Gospel is
called a Theological Gospel. Clement of Alexandria called it a Spiritual Gospel. It is called
a Theological Gospel because of how John sees and narrates the signs. In the conclusion
20,30-31 we see the aim of the Gospel: so that you may believe.
The theological meaning of the signs is seen in the facts fulfilled by Jesus. John
sees beyond the historical facts. Jesus’ works manifest his divine glory; cf. chaps 2; 6; 9;
11. In Chap 2 the miracle of wine manifests his glory. In chap 6 it is the Bread of life, the
multiplication of the loaves. Chapter 9 is about the cure of the blind and the theological
sense is Jesus as the light of the world. In Chap 11, the raising of Lazarus from death, the
theology is Jesus as the resurrection and life.
Jesus’ many discourses in John have theological depth. Usually, Jesus begins with
a general expression that sometimes poses untold difficulties to his interlocutors. In 3,3 he
affirms: ‘if one is not born …’ The following verse 4 presents the difficulty Nicodemus
has in understanding what Jesus wants to convey. In v.5 Jesus explains what he intends: to
be born again or from above is to be born of water and Spirit. The theological sense is not
understood until Jesus gives the explanation. Similarly, in his encounter with the Samaritan
woman in Chap 4 we also see some theological meaning.
1.3 Some Symbolic Terms in the Gospel of John
The Fourth Gospel is replete with symbolic words and deeds. Many of the terms used are
symbolic:
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- To follow: This verb could be the obvious and materiality of walking after Jesus
(1,37-38). In some other places the same verb is used for “to become” a disciple;
(8,12): “Whoever follows me will never walk in darkness but will have the light of
life”. In this text “to follow” is symbolic.
- pneu/ma cf. 3,8: this word can mean “wind”; “spirit”, “breath”. This reality of the
wind becomes the symbol of the Holy Spirit.
- To raise: it is predicated of the Son of Man (3,4): ‘As Moses raised…’ It has
material meaning too, the act of raising up something. Apart from the material
meaning John has another meaning: to be glorified; the glorification of Jesus. Hence
the term is also symbolic.
- Water: cf. 4,10-11: Jesus and the Samaritan woman. The material water becomes
the symbol of eternal life.
- Bread: it has both material and symbolic meanings. Its material meaning is the
material bread for food. The symbolic meaning is the bread of life; cf. Chap 6.
- Blindness: cf. chap 9. The blind man became the symbol of those who do not
believe. He regained his sight and believed.
- Night: cf. Chaps 6; 16; 21: During the night. The absence of Jesus is symbolized
as night. Without Jesus the disciples could not do anything. The absence of Jesus
indicates the impossibility of doing something. In 13,30 Judas went out and it was
night. Jesus is the light. Judas went out from Jesus so he fell into darkness. The
material aspect of night becomes the symbol of withdrawal from Jesus. In 21,3-4
the disciples did not catch any fish during the night. They caught only when Jesus
arrived. John uses a term that is a reality to explain the symbolic meaning of night.
Some scholars like M.E. Boismard see the entire setting of the Fourth Gospel as having a
symbolic sense. He reads the whole Gospel as a symbol, a drama between Jesus and
Jerusalem. Jerusalem is a Jewish political and religious centre. Jerusalem left Jesus. God
leaves Jerusalem to create another body, which is the Body of Christ.
Another symbol is seen in the activities of Jesus. These are seen as new creation,
especially the numerical significance of number seven seen in John. In his first week of
activity Jesus is seen in his work of new creation.
The third symbol: Jesus renews the covenant for the new people of God. This is
seen in the constant reference to Moses in the Gospel of John.
Boismard’s opinion is his personal interpretation of the Gospel and we are not bound to
follow his reflection.
1.4 History: Theology and Symbol
Some deny the historicity of the events narrated in the Fourth Gospel. If something
is a symbol, it is not theology. If it is not history, it is not theology or symbol.
If we apply this to the Fourth Gospel, we cannot say that John interprets the facts.
But in John we see the facts and their symbolic meanings. In John’s theology, history and
symbolism are not separated. So the symbolism is not invented by John to illustrate the
theological symbolism. Rather he discovers the symbolism and theology in the fact or data.
What he wants to achieve is faith in the Lord Jesus.
“Jesus did”
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What John wrote is what Jesus did. The central thesis of John is in 1,14: “The word was
made flesh and dwelt among us”. His central theme is the Incarnation.
Though the Fourth Gospel is often accused of being devoid of historicity, we see in
it the most detailed accounts of what Jesus did. We see geographical and chronological
details. In John Jesus went to Jerusalem many times. In the Synoptics Jesus went only once.
In the Synoptic, however, there are texts that show that Jesus was in Jerusalem many times
but there is no detailed narrative to back this. An example is the words: “Jerusalem,
Jerusalem, I have longed to gather…” In John we see some facts that guarantee the
historicity of the narratives: 2,12; 3; 5,2. In 5,2 the archaeologists recently discovered a
pool with five porticos around Jerusalem.
There are also some detailed chronological narratives. The Synoptics’
chronological accounts make Jesus’ events last only one year. He went to Jerusalem once
at the Passover. But John has many accounts of Jesus’ activities at Jerusalem:
- 5,1 At the beginning of the feast of Passover
- 6,4 the feast of the Passover
- 13 another feast of the Passover.
There are three Passovers in John. Hence, Jesus worked for about three years since the
Passover is an annual feast.
- 7,37 Jesus was at Jerusalem for the feast of the Dedication of the Temple. All these
show how detailed John is in his presentation of Jesus’ events.
John is also precise in his presentation. He uses expressions such as “on the
following day”; around 10th hour; at the middle of the feast (cf. 7,14). In Chap 11, Jesus
stayed for two days before going to raise Lazarus from death.
In Jesus’ discourse we see traditional terms seen in the synoptic Gospels.
- 16,24 cf. Matt 7,7-8: ‘he who gives receives. John uses a known tradition.
“In the presence of his disciples”

This is also another aspect of the historicity of the events narrated in the Fourth
Gospel. The disciples were the witnesses of the signs performed by Jesus.
- 1,14: “we see his glory”: personal experience of the witnesses
- 15,27 “You have been with me…
- 19,34 John writes because he has seen…
Faith: These are written so that you may believe

The Evangelist is the interpreter of this faith. He gives from the faith he has from the signs
performed by Jesus. The signs are from the glorious events in Jesus’ life especially his
resurrection alluded to in 2,22 and 12,16 and made explicit in 20,8. Through the light of
the resurrection the whole life of Jesus has an orientation and is interpreted as such by the
Evangelist.
14,26 The Spirit will remind you… (cf. 16,13). When the Evangelist wrote, he was
under the influence of the Spirit. He had faith when he was writing but his faith did not
create facts but interpreted them
The influence of the community: John was the last Gospel to be written. Before it
was written the message was communicated to the community; so the community had
influence on the writer and his interpretation.
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In 20,31 the readers would believe. The faith seen here is also about the readers.
John perceives faith in the readers. This faith is mentioned first in the scene that precedes
20,30-31. In John 20,29 we read, “Blessed are those do not see but believe”.
The consequence of this faith is to have life (20,31). Faith is continued in history.
There is a line of continuity between the faith of the evangelist and the faith in history;
between the readers and history after them. This continuity is a deepening of faith in
history. This comes from the glorious event of Jesus. The evangelist has continuity in his
faith and history. The readers’ faith is continuity with the events of Jesus.
1.3 Exegesis of John 4
1.3.1. The Context of John 4 in the Gospel according to John
The aim of the Gospel

This is stated in 20,30-31: this aim is anticipated in 1,9.10-11.12. In these texts Jesus is
presented as the true light that illuminates human beings. He is the revealer. In the
conclusion, 20,30-31, this is presented as “so that you may believe. This work of revelation
of Jesus in 20,30-31 is seen already in the Prologue to the Gospel.
1.3.1.1 The Structure of the Fourth Gospel
The Gospel according to John is divided into two parts: chapters 1-12 and chapters 13-21.
These two parts are respectively called
- The Book of Signs (many signs are seen here)
- The Book of Glory
In the second part we see his resurrection, his glory par excellence. The mark of this
division is the conclusion at the end of each. 12,37 closes the public activities of Jesus. It
parallels 20,30-31. In both conclusions the term “signs” is mentioned. Another common
element is about those who witnessed the signs. In 12,37 the witness is “them” and in
20,30-31 it is “the disciples”. Another parallel element is reaction of the witnesses of the
signs. In 12,37 the response is negative; in 20,30-31 it is positive. Each of them ends the
Book of Signs and the Book of Glory respectively.
John 4 has some link with Chap 3. John 3 does not narrate signs performed by Jesus;
rather we find Jesus’ conversation with Nicodemus. He came to Jesus because of the signs
Jesus had performed. In Chap 4, Jesus’ signs become the revelation. In these two chapters
signs give rise to faith.
1.3.1.2 The Context of John 4 in the First Part of John (chapters 1-12)
Chapter 4 is found in the first part of the Fourth Gospel. This first part begins with
1,1-18 and ends with 12,37-50. The content and orientation of this first part can be deduced
from the contents of 1,1-18 and 12,37-50. These two are parallel to each other.
- In both of them there is the sense of revelation that became a proclamation. In
1,6.15, which can be called “witness to the light”, the Baptist testifies to Jesus who
is the light. This witness is seen in his kerygmatic proclamation in 1,6. This first
idea is seen in the conclusion in 12,44: the revelation that Jesus made of himself.
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This is done through a proclamation. In both texts the Greek verb is kra,zw “to cry
out”, “to call out” (cf. 1.15 and 12,44).
- In 1.5.14 Jesus us presented as a revealer, a light that enlightens; he is a light in
darkness. This is also seen in the conclusion, 12,46. Jesus is presented here as a
light in the darkness, light in the world.
- In 1,4.12 the idea of life, which Jesus communicates through revelation, is seen.
This life is given to those who receive Jesus. They become children of God. Hence,
revelation is life. The same idea occurs in 12,49-50. Jesus, through communicating
what he has from his Father, gives life to those who receive him.
- The varied responses of those who heard Jesus is another common elememt in 1,1-
18 and 12,37-50. In 1,11 we find negative response and positive in 1,12. In 12,37
there is negative response and positive in 12,42.
Therefore, the orientation of the Book of Signs is seen in 1,1-18 and 12,37-50. Chapters 3
and 4 have similar features of these texts.
- In 3,2 we find the positive response of Nicodemus
- 3,18-19 a negative attitude to revelation of Jesus
Hence in John 3, positive and negative responses occur. Positive reponse in John 4 include:
- vv.28-29: the Samaritan woman is open to the revelation.
- In v.42 the confession of the woman “we know that the Saviour…” is also a positive
response.
- v. 53 is also positive.
The negative response occurs in vv.43-44: Jesus was not received in his own land (Judea,
according to John).
Therefore, Chap 4 is in line with the orientation of the chapters 1-12
1.3.1.3 The Context of John 4 in the Context of the First Four Chapters
These first four chapters can be divided into three parts:

- The Prologue 1,1-18
- First Cycle of Revelation 1,19-2,12
- Second Cycle of Revelation 2,13-4,54
1.3.1.3.1 The Prologue 1,1-18
This prologue has internal and literary unity. Verse 1 begins with “In the beginning was
the word (logos)”. In v.18 logos occurs again. In other words, in v.1 Logos is spoken about;
in v.18 this Logos is called the only Son of God. Logos is concretized as the Son of God.
v. 1 o` lo,goj h=n pro.j to.n qeo,n(
v. 18 w'n eivj to.n ko,lpon tou/ patro.j
The verb h=n from “to be” in v.1 becomes w'n (participle) in v.18. This parallelism is like a
parenthesis that opens and closes the prologue.
1.3.1.3.2 The First Cycle of Revelation of Jesus (1,19-2,12)
These verses are united through

a. Chronology: in these verses everything happens in one week, the inaugural week of
Jesus. In v.29, for instance, we read ‘the following day’; so before, v. 29 was the first day.
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Verse 29 is the second day. In v.35 we see again ‘the following day’. We are in the third
day now. In v.43 we read again ‘the following day’; that is, we are in the fourth day. In
v.2,1 we read ‘the third day’, that is third day from v.43 which is the fourth day, and these
make up the seven days of the week. Some surmise that John had in mind the seven days
of creation. Others see this week as a preparation for the great manifestation at Cana. 1,19-
2,12 consists of seven days of Jesus’ activities. Some scholars discover another week in
chapter 12.
b. Themes: These include

i. The revelation of Jesus: in v.29; the Baptist testifies to this; we see the positive testimony
of the Baptist: ‘Behold the Lamb of God…” Other revelatory statements are found in vv.
35. 43 and 2,1.
ii. Christological Titles:

- Lamb of God
- He who baptizes with the Holy Spirit
- Son of God
- Rabbi, Master
- Messiah v.45
- King of Israel
- In v.51 Jesus calls himself Son of Man.
iii. Double Responses: Positive and negative responses from the people: I,26: ‘Among you
stands one whom you do not know’. The evangelist presents in this verse a programmatic
statement. For the positive response the verb ‘to follow’ avkolouqe,w is often employed (cf.
1,37.38.40.43;2,11)
1.3.1.3.3 The Second Cycle of Revelation of Jesus (2,13-4,54)
The Problem of delimitation of the Text

Where does this second cycle begin? Some scholars would suggest that it begins with 2,1-
12, the event of the miracle at Cana. The reason for this opinion is that in v.12 the narrator
says, ‘Jesus performed the first sign’; and in 4,54, ‘Jesus performed the second sign. Many
would see the argument as less convincing. Majority of the scholars would agree that the
first cycle of revelation ends with the first sign performed by Jesus and the second cycle of
revelation ends equally with the second sign of Jesus.
1.3.1.3.3.1 The Content of the Second Cycle of Revelation of Jesus
The content can be derived from
Topography: There is a continuous movement of Jesus

- Jerusalem 2,13-3,21
- Judea 3,22-36 (4,1-3)
- Samaria 4,4-42
- Galilee 4,43-54
There is continuous revelation of Jesus in these places:
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- At Jerusalem: he speaks about his resurrection in 2,22: destroy this temple and in
three days I will raise it up again. Signs are form of his revelation. His dialogue
with Nicodemus is another a form of revelation (3,1-21).
- In Judea: The testimony of the Baptist in 3,22-30: ‘I am only the friend of the
bridegroom…’ Another revelation is seen in 3,31-36. Who is speaking in this text,
Jesus or the Baptist?
- In Samaria: 4,426: with the Samaritan woman; 4,39-42 with the Samaritans.
- In Galilee: 4,46-54 he performed a sign – the cure of the official’s son
There are positive responses to these revelations and the verb ‘to believe’ is used to express
them. It occurs 9x at Jerusalem; 1x Judea; 4x Samaria; 3x Galilee.
There are some difficulties in this second cycle of revelation. We have seen the
first, which is the problem of where the cycle begins. Another is where it ends. Some
scholars would take 4,42 as the end of the cycle; that is Jesus’ sojourn in Samaria. These
scholars would take vv.43-54 as part of the events that begin from 5,1. The reason why
these scholars say that 4,43-54 belongs to 5,1ff is that in 4,43-54 and 5,1ff (especially in
vv.19-30 the verb ‘to live’ za,w is frequent. Another reason is the use of the term ‘logos’ in
4,50 and 5,25-29. The same term ‘logos’ is repeated in 5,25-29, the cure of the man at the
pool.
Other scholars would say that the second cycle ends in 4,43-54. The above
arguments are not plausible because
- Even though za,w is seen often in these texts, it does not mean that it should not
occur in other parts of the Gospel. This verb is seen often in the entire Gospel.
- In v.46 Jesus is seen again (palin) in Galilee. This expression occurs in 2,1. So the
cycle ends with the same expression.
- Again 4,43-54 narrates the second sign of Jesus. Does the first cycle end with the
first sign? 4,43-54 has some affinity with 5,1ff because of the concepts they have
in common. These concepts include the revelation of Jesus and the responses of the
witnesses.
However, there are dissimilarities:
- Until Chap 4 the narrator speaks of the signs performed by Jesus and they are called
semeia. From Chap 5 these signs are called erga ‘works’. This is a convincing mark
of the division.
- Another dissimilarity is that until Chap 4 the interlocutors of Jesus are individuals
like Nicodemus, Samaritan woman, and the official. But from Chap 5 the
interlocutors are not only individuals but also crowds of Jews.
- Until Chap 4 the attitude of the interlocutors is more positive: e.g. Nicodemus,
Samaritan and the officer. But from chap 5 the attitude of the interlocutors is hostile,
negative responses to the revelation.
Therefore, there is a great difference between Chapters 4 and 5.
1.3.1.4 Relationship between Chapters 3 and 4
The events seen in Chap 3 begin already in Chap 2; that is, the conversation between Jesus
and Nicodemus. It begins in 2,23. We can take 2,23 as part or introduction to Chap 3.
32
Literary Formulation: there are some literary expressions that are found in the two
chapters.
- In 2,23 and 4,45 we have the following expressions: ‘at Jerusalem’, the verb ‘to
see’, the deeds of Jesus. In 2,23 the object of the verb ‘to see’ is the signs. In 4,45
the object of the verb ‘to see’ is ‘what Jesus did’. In 2,23 the verb ‘to do’ is in the
imperfect tense.
- In 2,23 many Jews believed in his name. In 4,45, the Samaritans received Jesus.
Hence, positive response in both chapters.
- In 2,23, these happened during the Passover feast; the same expression is repeated
in 4,45.
- In 2,23 many believed when they saw the signs. The same information is given in
3,2; Nicodemus came because of the signs. Signs precede faith.
1.3.1.5 Unity of Chapters 3 and 4 in their Contents
These contents include: faith, special development in faith, and a growing Christology.
I. Faith
In chaps 3 and 4 the verb pisteu,w ‘to believe’ is repeated often as a positive response to
the revelation e.g. from Nicodemus, Samaritan and the official.
II. Special Development

Nicodemus, the Samaritan and the official believe and John presents a gradual growth in
their faith:
- Nicodemus believes because of the signs; he was just like any other Jew.
- The Samaritan woman believes in Jesus, not because of the signs; but rather
because of the words of Jesus. It is a more perfect attitude of faith than that of the
person who believes because of the tangible and visible signs performed by Jesus.
- The official believes in the words of Jesus ‘your son lives’. He believes when Jesus
told him that his son lived. He believed without seeing.
This growth moves far away from Jerusalem:
Jerusalem – Nicodemus
Samaria – Samaritan Woman
Galilee – the Official
The faith becomes more perfect as Jesus goes out from Jerusalem.
These three persons are symbolic
- Nicodemus represents the Jews and Judea
- Samaritan woman represents another group, not orthodox Judaism, separated
Judaism.
- The Official represents the pagan world. He has the most perfect faith. This most
perfect faith is far from Jerusalem.
III. Growing Christology

In Chap 3 we see a vertical Christology: ‘God loves the world so much…’ in Chap 4 we
see a horizontal Christology: Jesus and human beings (the Samaritan woman).
33
1.3.2 The Structure of John 4
This chapter can be divided into two major parts:

- vv. 4-42 Jesus in Samaria
- vv. 43-54 Jesus left Samaria and came to Galilee
Verses 4-42 can be divided again into

- vv.4-26 Jesus and the Woman
- vv. 27-42 Jesus and the disciples
Verses 43-54: verse 45 and 54 indicate that Jesus was once in Galilee and has come back.
Some particular division of vv. 4-25:

4-7a. 7b-15; 16-19; 20.20-26 (20-24. 25-26)
The reasons for these divisions include the inclusion, misunderstanding, and vocabulary
seen in each subdivision.
I. Inclusion
vv.4-7a: Samaria is mentioned at the beginning and at the end
v. 4 dia. th/j Samarei,ajÅ
v.7a evk th/j Samarei,aj
Verses 7b-15: On the Living Water

The inclusion is in ‘give me a drink’ in v.7b and v.15. Another inclusion is ‘come to draw
water’ seen in these two verses.
Verses 20-24: On the Place of Adoration

In v.20 we have another parallelism in the question of the woman: our fathers adored God
on this mountain. But you say it is at Jerusalem. The inclusion is the place to adore God.
We find here place to adore God and the verb ‘to worship’ proskune,w.
In v.24 the place to worship God is on the mountain. One notes the use of the Greek
preposition en.
vv.16-19 is a transition between vv.4-7a and vv. 20-24

In conclusion, we can affirm that inclusion is the major mark of segmentation of these
verses.
II. Misunderstanding
Another mark of segmentation is misunderstanding. This is a common literary device in
the Fourth Gospel.
Verses 7b-15 is on the Revelation of Jesus as the Living Water:
vv.7-9 the introduction
vv.10-15 the Revelation in two stages:
- vv.10-12 the woman misunderstands what Jesus is saying cf. her words in v.10
- vv.13-15 Jesus continues the revelation (cf. vv.13-14). In v.15 the woman shows
again that she does not understand what Jesus is saying.
34
Verses 20-26 contain another misunderstanding. In vv.20-24 there is first

misunderstanding in v.20. Jesus explains in vv.21-24. There is another misunderstanding
and Jesus’ explanation in vv.25-26.
III. Vocabulary
Verses 7b-15 is a subunit because of the frequency of the words found in them. These are
- ‘to drink’ pi,nw 6x;
- ‘water’ u[dwr 8x;
- ‘to give’ di,dwmi 8x
Verses 20-24
- ‘to adore’, ‘worship’ proskune,w 10x
- Places of worship:
- topoj 1x
- o;roj mountain 2x
- Jerusalem 2x
- in spirit 2x
Growth in the Use of Titles predicated of Jesus in John 4

- A Jew v.9
- Are you greater than our ancestor Jacob…? v.12
- Prophet v.19
- Messiah v.26 (cf. v.10); the growth in the dialogue from v.10-26 is typical of John.
In v.10 ‘If you know the person speaking (participle is used) to you…’ In v. 26
Jesus affirms: ‘I am he who is speaking to you…’. Note the change in the verb of
speaking. In v.10 Jesus uses the verb legōn in the present participle; and later he
uses lalōn. It is changed for a reason which we shall see later in the detailed
exegesis.
- The Saviour v.42.
1.3.3 Literary Devices or Methods in the Gospel according to John
The Fourth Gospel is characterized by its inherent literary methods some of which are
stated in the following paragraphs:
I. Announcement
Before developing a theme, it is first announced. The theme of the Good Shepherd
developed in Chap 10 is announced in 10,1-15.
II. Retrospection (looking back)

A summary of the preceding events is usually articulated; cf. 12,37; 20,30-31. These are
the two major conclusions in the Gospel. 12,27 concludes the first part of the Gospel. It is
a summary of the Book of Signs. 20,30-31 is also a summary. We shall see similar
summary in Chap 4.
35
III. Repetitions
Repetition can be in form of a formula which is repeated. The reason for the repetition is
to captivate and capture the attention of the reader in the theme. Examples are ‘the next
day’ cf. 1.29.35.43; ‘truly, truly I say to you’ cf. 3,3-5. 11.
IV. Linking words in the adjacent Verses

This is also common among the Synoptics. It is the connection of two neighbouring verses
by the words that are found in them.
2,25 kai. o[ti ouv crei,an ei=cen i[na tij marturh,sh| peri. tou/ avnqrw,pou\ auvto.j ga.r evgi,nwsken
ti, h=n evn tw/| avnqrw,pw|Å
3,1 +Hn de. a;nqrwpoj evk tw/n Farisai,wn( Niko,dhmoj o;noma auvtw/(| a;rcwn tw/n VIoudai,wn\
These two verses are linked by the word a;nqrwpoj.
V. Inclusion
This could be a word, expression, phrase occurring at the beginning and end of the pericope
or passage. Examples are found in
- 3,1-2.21: Nicodemus is found at the beginning and end of the passage
- 6,60-66 the inclusion is ‘many of his disciples’
- 6, 67-71 the inclusion is ‘the twelve’
VI. Parallelism
It is a certain similitude of the sentences; a form of correspondence and it can be
- Synonymous Parallelism e.g. ‘love your enemies’ // ‘do good to those who hate
you’
- Antithetic Parallelism e.g. ‘every good tree bear good fruit // Every bad tree bear
bad fruit’.
- Symmetric Parallelism
A
B
B1
1
A
- Concentric Parallelism
A
B
C
D
C1
1
B
A1
It is called concentric because the two parts concentrate on D.
VII. Chiasm
36
This is frequent in the Fourth Gospel. A good example is found in 3,16a:
Ou[twj ga.r hvga,phsen o` qeo.j to.n ko,smon(
w[ste to.n uiò.n to.n monogenh/ e;dwken(
It forms the Greek letter chi (X). The above example we have can be synthesized thus:
hvga,phsen Verb to.n ko,smon object
uiò.n object e;dwken verb
VIII. Cyclic Procedure

An idea is introduced at the beginning, gradually developed in the body of the text. At the
end it is synthesized. Sometimes the development seems like a repetition but it is not.
37
1.3.4 Exegesis of 4,4-7a: The Introduction to the Dialogue
The Structure
A 4 e;dei de. auvto.n die,rcesqai dia. th/j Samarei,ajÅ

5 e;rcetai ou=n eivj po,lin th/j Samarei,aj legome,nhn Suca.r
plhsi,on tou/ cwri,ou o] e;dwken VIakw.b Îtw/Ð| VIwsh.f tw/| ui`w|/ auvtou/\
B 6 h=n de. evkei/ phgh. tou/ VIakw,bÅ
o` ou=n VIhsou/j kekopiakw.j evk th/j o`doipori,aj

evkaqe,zeto ou[twj evpi. th/| phgh/|\
C w[ra h=n w`j e[kthÅ
B1 7 :Ercetai gunh.
A1 evk th/j Samarei,aj avntlh/sai u[dwrÅ

----------------------------------------------------------------------------
A But he had to go through Samaria.

5
So he came to a Samaritan city called Sychar,
near the plot of ground that Jacob had given to his son Joseph.
6
B Jacob's well was there,
and Jesus, tired out by his journey,
was sitting by the well.
C It was about noon.
B1 7
woman came
A1 from Samaria to draw water,
The word Samaria forms an inclusion in this pericope; it is mentioned in v.4 and in v.7. It
occurs again in v.5 where Jesus’ arrival is mentioned. In v.7 we have the arrival of the
woman of Samaria. The arrival of the chief characters is presented. The entire pericope
exhibits a concentric parallelism.
In vv.4-6 the writer presents first Samaria (v.4); then he focuses on the Samaritan
city called Sychar; then the field of Jacob (v.5); then the well (v.6); Jesus sat down near
this well. There is a focus on the scene of the event that is about to take place.
Verse 4
de. links this pericope to the transitory passage of vv.1-3. It also introduces what follows,
that is, from v.4. This particle equally makes a contrast between Galilee in the preceding
pericope and Samaria in the present event. In sum, it introduces, links, and contrasts.
e;dei ‘it is necessary that’; Jesus had to pass through Samaria. One going to
Jerusalem from Galilee has to pass through Samaria. This is the essence of the impersonal
38
verb e;dei in this context. It stresses that Jesus had to pass through Samaria. According to
Josephus Flavius, Antiquities XX.5.1, it is necessary that one passes through Samaria while
going from Galilee to Jerusalem. It is shorter, convenient and the common way.
The use of e;dei, however, should be considered in the context of the Fourth Gospel.
It is a frequent verb in John (cf. 3,7.14.30; 4,20.24; 9,4; 10,16; 12,34 etc). Each time the
author uses it, it is to express the divine plan and to express something necessary.
- In 3,7 it is necessary that a person be born again
- 14,40 – it is necessary that the Son of Man be raised
e;dei de. auvto.n die,rcesqai ‘But he had to go through’. The main verb here is from die,rcomai
which is a compound verb from dia and evrcomai. Evrcomai occurs again in vv.5 and 7. It is
the verb used for the arrival of Jesus to the scene in v.5 and the arrival of the woman in v.7.
Behind e;dei there is an encounter deeply rooted in God’s plan. Again, e;dei is in imperfect
tense and can be rendered,’ it was necessary’. In Greek, imperfect expresses continuity in
the past; it indicates a habitual action.
Samaria
The term Samaria before 27 B.C. was the name of the city of Samaria. From A.D. Samaria
indicates the region of Samaria, especially after its reconstruction.
The Samaritans are known by their place of worship. They had their temple on
Mount Gerizim and this was destroyed in 148 BC which marked the beginning of their
enmity with the Jews.
They have only the Pentateuch as their Sacred Book. They wait for a Messiah called
Ta’el. This Messiah is not from the line of David but rather from the line of Moses,
according to their interpretation of Deut 18,15-19.
The relationship between the Samaritans and the Jews: the Jews consider the
Samaritans as people possessed by demons (cf. 8,48 and Luke 9,54). The Samaritans also
believe that the Jews are possessed by demons (cf. Luke 9,53).
Jesus’ attitude towards the Samaritans: In the Gospels we find some traces of the
time of Jesus: in Luke 17,18: the cure of the Samaritan Leper. Luke calls him a stranger.
In Matt 10,5, the Samaritans are called pagans. Jesus’ attitude, however, was different
from his contemporaries:
- In Luke 9,55 the disciples ask that fire come down and consume the Samaritans;
Jesus did not grant their request.
- Luke 10,33 in the context of the parable of the Good Samaritan.
- Luke 17,16 the leper that came to give thanks was a Samaritan.
- John 4,7 Jesus asks a Samaritan woman for a drink He did not care about being
contaminated
The term Samaria tells us more about the dialogue between Jesus and the Samaritan
woman.
Verse 5
This verse begins with the phrase e;rcetai ou=n ‘so he came’. ou=n in Greek is a particle that
connects the action to what precedes. It is also consequential. He had to pass through
Samaria and the consequence is that he passed through Sychar.
39
The main verb is e;rcetai, the same verb that is used in v.4. It is present indicative
that gives vivacity to the dialogue. It is also a historical present because the narrator is
recounting what happened in the past with present tense.
Eivj ‘into’; it indicates a movement, an entrance into a place. Jesus entered the city;
he was not just near it but inside it. Prepositions such as pros or epi would indicate that
Jesus was near and not inside; the author however chose eivj to stress that Jesus actually
entered the city.
po,lij ‘city’ at the time of the writer did not mean a great city as we have today, it
meant an independent community. The same meaning is accorded to ‘city’ in Matt 2,23,
‘the city of Nazareth’. Other instances are found in Luke 1,26 and John 1,46. ‘The city of
Sychar’ should not be taken as a big city.
Where is Sychar? In the Syriac version of this text, the city is called Shechem.
Probably Sychar is misspelled of Shechem. It is a city in Samaria (Gen 33,18). It is also
called Sichem (Gen12,6) or Sychem (Acts 7,16). It stood in the narrow sheltered valley
between Ebal on the north and Gerizim on the south; these mountains at their base being
only some 500 yards apart. Here Abraham pitched his tent and built his first altar in the
Promised Land, and received the first divine promise (Gen12,6-7). Here also Jacob
"bought a parcel of a field at the hands of the children of Hamor" after his return from
Mesopotamia, and settled with his household, which he purged from idolatry by burying
the teraphim of his followers under an oak tree, which was afterwards called "the oak of
the sorcerer" (Gen 33,19; 35,4; Jud 9,37). Here too, after a while, he dug a well, which
bears his name to this day (John 4,5. 39-42). To Shechem Joshua gathered all Israel "before
God," and delivered to them his second parting address (Josh 24,1-15). He "made a
covenant with the people that day" at the very place where, on first entering the land, they
had responded to the law from Ebal and Gerizim (Josh 24,25) the terms of which were
recorded "in the book of the law of God", i.e., in the roll of the law of Moses; and in
memory of this solemn transaction a great stone was set up "under an oak" (comp.) (Gen
28,18; 31,44-48; Exod 24,4; Josh 4,3. 8-9) possibly the old "oak of Moreh," as a silent
witness of the transaction to all coming time. Shechem became one of the cities of refuge,
the central city of refuge for Western Palestine (Josh 20,7) and here the bones of Joseph
were buried (Josh 24,32) Rehoboam was appointed king in Shechem (1 Kgs 12,1.19) but
Jeroboam afterwards took up his residence here. This city is mentioned in connection with
our Lord's conversation with the woman of Samaria (Josh 4,5) and thus, remaining as it
does to the present day, it is one of the oldest cities of the world. It is the modern Nablus,
a contraction for Neapolis, the name given to it by Vespasian. It lies about a mile and a half
up the valley on its southern slope, and on the north of Gerizim, which rises about 1,100
feet above it, and is about 34 miles north of Jerusalem. It contains about 10,000 inhabitants,
of whom about 160 are Samaritans and 100 Jews, the rest being Christians and Moslems.
The site of Shechem is said to be of unrivalled beauty. Stanley says it is "the most beautiful,
perhaps the only very beautiful, spot in Central Palestine." Gaza, near Shechem, only
mentioned (1 Chr 7,28) has entirely disappeared. It was destroyed at the time of the
Conquest, and its place was taken by Shechem.
Verse 6
de. links this verse to the preceding v.5 and stresses the fact that there was a well at Sychar.
40
Phgh, ‘well’ has no definite article; the same thing we have in 6,14. Phgh, means a well, a
fount of water. In Apocalyse the city of God is the source of water. It also means a fount
that produces water. In this context John’s emphasis is not on the materiality of water but
on the source of water. In v.12, another term is used for source. Here materiality of water
is emphasized. Phgh, appears at the end of v.6 and it is near this well that Jesus sat down.
ou=n ‘therefore’; it has a consequential meaning. Jesus’ tiredness is the consequence of his
walking. He was tired. The writer employs kekopiakw.j to describe this tiredness. It is a
perfect participle verb. It indicates certain continuity from the past to the present. The
outcome of the journey is tiredness. This is a human way of presenting Jesus. He is human
like us; he was tired like any human being. This is an echo of 1,14: ‘the Word became flesh
…’ the more John presents the divinity of Jesus, the more he presents his humanity.
evkaqe,zeto ‘he sat down’. The verb is in the imperfect tense and it indicates a continuity of
action in the past. He was sitting or he remained sitting in the past. What does this imply?
- It can mean that Jesus was resting
- He was waiting for somebody or something.
ou[twj is an adverbial word with the meaning ‘in this manner’, ‘thus’, ‘so’. It can come
before or after the verb. When it comes before the verb it acts as a comparative particle
(cf. 3,14). When it comes after the verb it indicates a description (cf. 7,46). It also indicates
spontaneous or natural action. Jesus sat down naturally or spontaneously. Where did he
sit down?
evpi. th/| phgh/|\ ‘by the well’. The preposition epi in Greek can mean nearness, on, upon.
John does not make much difference in his use of this word. Jesus sat on the fount of
water. Jesus is the fount of water, of the living water.
w[ra h=n w`j e[kth it was about the 6th hour. The Jews divide their day according to daylight
and darkness. Day coincides with the time when the sun is still shining. In 11,9 night
coincides with the absence of the sun. There are twelve hours in the day and twelve hours
in the night respectively. The expression ‘the sixth hour’ is also seen in 19,14. It
corresponds to our noon, 12.00. In 1,39 the tenth hour corresponds to our 4.00 pm and the
seventh hour of 4,52 corresponds to our 1.00 pm.
The word w[ra ‘hour’ is frequent in John. It has varied meanings in the Fourth
Gospel:
- Christological meaning: when John speaks about the hour of Jesus as in 2,4; 7,30;
8,20; 12,23; 13,1; 17,1. This coincides with the glorification of Jesus.
- Eschatological meaning: it can be present eschatology as in 4,21.23; 5,25. It can
also be final eschatology as in 5,28.
- Chronological meaning: Actually, it does not mean chronology in the real sense of
the word but rather it is an emphasis on the importance of the event being narrated.
In 1,39 the importance of Jesus first encounter with his disciples is emphasized with
‘tenth hour’. Similarly in 4,52 and 19,14.
w`j. ‘as’, ‘about’: It follows the hour according to Johannine syntax (cf. 1,39; 19,14). It
indicates something that is not precise.
41
The sixth hour, that is, 12.00 in the afternoon, in v.6 has been understood
differently. Some believe it has the sense of fullness of revelation. Others surmise it is
parallel to the sixth hour in 19,14 when Jesus said: ‘I thirst’. Others say that this is parallel
to the ancient hymn Dies ira. It points to the tiredness of Jesus on the cross and his tiredness
in John 4. In our text, the importance of mentioning the time can be explained thus:
- It points to the tiredness of Jesus. He sat down because he was tired. He was tired
because it was already midday.
- It indicates the importance of what will follow, that is, the revelation (cf. vv.26 and
42), that is the affirmation of Jesus as Messiah.
- It is also possible that the writer was an eyewitness of the event. He knew exactly
when this took place.
Verse 7
This is on the arrival of the Samaritan woman. The same verb seen in v.5 is employed here;
this verb is e;rcetai. The subject is gunh, ‘woman’; it has no definite article; it is not precise;
later in the course of the narrative it will be ‘the woman’, with the definite article.
She came to draw water at midday. Some people perceive her unusual action. While
other women come in the morning and in a group to fetch water, this woman comes alone
and at an odd time. This, however, is not where the evangelist places emphasis. The
emphasis is on her encounter with Jesus, the living water, and this is the central theme of
this chapter.
In sum, vv.4-7a is the introduction to this encounter; the text presents the chief
characters.
1.3.5 The Revelation of the Living Water (vv. 7b-15)
1.3.5.1 The Structure of vv.7b-15
A 7 :Ercetai gunh. evk th/j Samarei,aj avntlh/sai u[dwrÅ
B
le,gei auvth/| o` VIhsou/j(
Do,j moi pei/n\
8 oi` ga.r maqhtai. auvtou/ avpelhlu,qeisan eivj th.n po,lin
i[na trofa.j avgora,swsinÅ
9 le,gei ou=n auvtw/| h` gunh. h` Samari/tij(

a. Pw/j su.
C
b. VIoudai/oj w'n
1
a . parV evmou/ pei/n aivtei/j
b1. gunaiko.j Samari,tidoj ou;shjÈ
ouv ga.r sugcrw/ntai VIoudai/oi Samari,taijÅ
D
10 avpekri,qh VIhsou/j kai. ei=pen auvth/|(
42
a. Eiv h;|deij th.n dwrea.n tou/ qeou/

b. kai. ti,j evstin o` le,gwn soi(
c. Do,j moi pei/n(
b1. su. a'n h;|thsaj auvto.n
a1. kai. e;dwken a;n soi u[dwr zw/nÅ
C1
11 le,gei auvtw/| Îh` gunh,Ð(
Ku,rie( ou;te a;ntlhma e;ceij
kai. to. fre,ar evsti.n baqu,\
po,qen ou=n e;ceij to. u[dwr to. zw/nÈ
12 mh. su. mei,zwn ei= tou/ patro.j h`mw/n VIakw,b(
o]j e;dwken h`mi/n to. fre,ar

kai. auvto.j evx auvtou/ e;pien kai. oi` uiòi. auvtou/
kai. ta. qre,mmata auvtou/È
D1
13 avpekri,qh VIhsou/j kai. ei=pen auvth/|(
a. Pa/j o` pi,nwn
b. evk tou/ u[datoj tou,tou
c. diyh,sei pa,lin\
14 a1. o]j dV a'n pi,h| evk tou/ u[datoj
b1. ou- evgw. dw,sw auvtw/(|

c1. ouv mh. diyh,sei eivj to.n aivwn/ a(
b11. avlla. to. u[dwr o] dw,sw auvtw/|
c11. genh,setai evn auvtw/| phgh. u[datoj
a`llome,nou eivj zwh.n aivwn, ionÅ
B1
15le,gei pro.j auvto.n h` gunh,(
Ku,rie( do,j moi tou/to to. u[dwr(
A1
i[na mh. diyw/ mhde. die,rcwmai evnqa,de avntlei/n
Verse 7 acts as a transitory verse to what follows. It opens the scene. The woman came to
fetch water (v.7). In v.15 the same verb ‘draw water’ occurs again. Thus there is an
inclusion in the text; that is, the beginning and the end of the unit correspond to each other.
There is a unity in the text.
Another parallelism is in the phrase ‘give me a drink’, do,j moi, seen in v.7 and in
v.15. In v.7 it is Jesus who asks the woman to give him a drink. In v.15 the woman using
the same words of Jesus, asks him for a drink.
In v.9 a proper dialogue structure is used. This form corresponds also to the content.
The central or the focal point is: ‘how can you a Jew ask me’. The emphasis is on YOU,
that is Jesus.
In v.11 the woman calls Jesus, Ku,rie Lord.
In v.10 the phrase, ‘if you know the gift and the person that ask you… you would
have asked…’ This is taken up again in vv.13-14. The emphasis is on the verb ‘to give’.
Jesus accents the aspect of giving and gift.
43
The structure is seen again in v.9, which records the first sentence of the woman:
‘how can you a Jew’. The stress is on the contrast between Jesus a Jew and the woman, a
Samaritan. It is an antithetical parallelism. The same is seen in vv.11-12. Verse 10 has a
concentric structure and the concentration is on gift and ‘to give’. The central phrase in
v.10 is do,j moi pei/n ‘give me to drink’; this occurs also in v.7.
Verses 13-14 have a concentric structure. The two subjects are pa/j ‘everyone’ and
o]j ‘he who’ and their verbs are the same, ‘to drink’. There is also a contrast between the
two kinds of water: the water from the well and the water that Jesus will give. Another
contrast is between the effects of the two kinds of water. The water from the well sates the
thirst but the person who drinks it will be thirsty again. The water that Jesus will give will
eradicate thirst forever. Again, the water that Jesus will give will flow in the person to
eternal life.
1.3.5.2 Verse 7
Jesus said to the woman, do,j moi pei/n ‘give me to drink’. It is Jesus that initiates the
conversation. In other encounters of Jesus with others it is Jesus that always begins the
conversation. In 5,6: ‘do you want to be made well?’ In 9,6-7 Jesus says, ‘go and wash
yourself…’
Jesus’ encounter with the woman of Samaria has its echoes in some other narratives
in the Bible:
- Gen 24,11-27 the servants of Abraham found Rebecca, the would-be wife of Isaac,
near the well.
- Gen 29,1-2 Jacob found Rachael near the well
- Exod 2,15-21 Moses found Zipporah, the daughter of the high priest near the well.
Do,j moi pei/n\ ‘give me to drink’. There is some continuity with what precedes. Jesus was
tired and thirsty, so he asks for water. It was around midday. Another element of continuity
is seen in 1,14 – on the humanity of Jesus. ‘The word was made flesh and lived among us’.
Verse 7 emphasizes the humanity of Jesus.
There is also discontinuity. In this scene Jesus breaks three barriers. Firstly, he
spoke to a woman in public. At the time of Jesus, a man could not speak to a woman in
public, even to his own wife. Jesus did and the disciples were surprise (cf. v.27). Secondly,
Jesus breaks a racial barrier; he, a Jew, speaks to a Samaritan woman. The Samaritans were
considered as foreigners. Jesus goes beyond his national identity. Another type of barrier
that can be mentioned here is religious barrier. The Samaritans were considered by the
Jews as separatists, as belonging to a sect, dissidents.
1.3.5.3 Verse 8: The Reason why Jesus is asking for Water
This verse gives a reason why Jesus is asking for water. The disciples had gone
(avpelhlu,qeisan is past perfect tense, ‘had…’) to buy something in the city. This reason is
introduced by the particle ga,r ‘for’, which gives or proposes why he is asking for water.
This prepares the ground for the information given in vv.31-33: the disciples wanted Jesus
to eat when they came back. In other words, vv.31-33 are prepared in v.8.
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1.3.5.4 Verse 9: The Woman’s Response
The woman’s response is introduced with the verb in the present tense. The verb le,gei,
literally ‘she says’. In Greek such present tense that stands for the past tense gives vivacity
to the narration. It is called historical present and it is equivalent to past tense.
The term ‘woman’ is preceded by a definite article unlike in v.7. She is also called
‘Samaritan woman’. There is definite article before ‘woman’ and before ‘Samaritan’ h`
gunh. h` Samari/tij. The article is used attributively here to emphasize that she is really from
Samaria; she is a Samaritan. In v.7 we are told that the woman came from Samaria. The
reason is clear. ‘From Samaria’ of v.7 is written to explain v.4: Jesus had to pass through
Samaria’. This is explained in v.7: there came a woman form Samaria. However in v.9 the
emphasis is not on the place called Samaria but on the characteristic of the woman as a
Samaritan.
What the woman said can be explained thus. She begins with YOU su,. This is an
emphasis. This begins the investigation on the person and identity of Jesus. On account of
this the evangelist has to place this personal pronoun at the beginning of the woman’s
speech. The YOU su, from the woman is in contrast to the ‘me’ evmou/. The contrast is
justified by what is said of each person: YOU su, a Jew and ‘me’ evmou/ a Samaritan. It is a
contrast of condition: Jew versus Samaritan. Another contrast is a woman, not just a
Samaritan but also a Samaritan woman, and a man. This explains the surprise of the
woman. In Matt 26,73, the servant of the high priest knew Jesus to be a Galilean from
Jesus’ accent. In the same way the woman recognized Jesus as a Jew. Another surprise of
the woman is that she knew that the Jews and the Samaritans did not share things in
common (sugcrw/ntai). This phrase, however, is omitted in some ancient manuscripts.
What is it that they did not share in common? Some say it is commercial relation that is in
question here. This, however, is general and it is not in the text. Another explanation is that
the Jews do not eat or drink together with the Samaritans because the Samaritans were
impure.
1.3.5.5 Verse 10: The First Revelation of Jesus
It has theological content and it agrees with the Fourth Gospel’s orientation. Jesus starts
with an enigmatic affirmation, which is developed in the conversation, ‘if you knew the
gift of God...’ Something similar is seen in Chap 3,3: ‘truly, truly I say to you, unless a
man is born…’ It is a revelation though enigmatic, something that is not clear.
This obscure revelation gave rise to the woman’s misunderstanding. She did not
understand what Jesus was saying.
The structure of v.10 is concentric and the point of concentration is on do,j moi pei/n
‘give me to drink’. The parallel parts are first ‘if you knew the gift of God’, which is seen
at the end: ‘he would have given you living water’. The gift of God became the living
water. Another parallel is ‘…and he who is telling you…’ expressed by ti,j evstin and
corresponds to YOU su,. There is in the verse protasis ‘If you knew…’ and apodosis ‘you
will have asked…’
In the protasis we can distinguish two objects of the verb ‘to know’:
- the gift of God
- he who is saying to you
45
What is this gift of God? It is the gift of the living water. Both correspond to each other.
The apodosis has its own structure. su, ‘you’,which is the subject and is parallel to
soi ‘to you’. Again, the gift of God is parallel to the living water.
In the OT the gift of God par excellence is the Law. In John 1,17 it is said that the
Law was given to Moses. In the OT the gift of God is the Law. This is confirmed by
Josephus Flavius in his Antiquities IV.8.47 ‘Moses said: observe the Law. It is the precious
gift that God had given to us’. So the gift of God is the Law in the OT.
In the NT this term dwrea, ‘gift’ has the following meanings:
- Salvation; cf. 2 Cor 9,15. ca,rij tw/| qew/| evpi. th/| avnekdihgh,tw| auvtou/ dwrea/|Å Thanks
be to God for his indescribable gift!
- The Spirit cf. Acts 2,38 ‘You will receive the gift of God’.
- The Word of God, cf. Heb 6,4
In the Fourth Gospel, the Gift of God dorea tou Theou occurs only here but the verb ‘to
give’ didomi with God as subject has the following objects:
- The word of God, of Christ cf. 17,8, ‘what you have given me I have given to them.
In 17,14 ‘I have given them your word’.
- The Son himself is the gift of God, cf. 3,16: ‘God loves the world so much…’
- The Spirit: is given by the Father, cf. 14,16: ‘the Father will give you the Spirit…’
Some interpretations of the ‘Gift of God’ in John 4:

- The gift of God is the Son. Response to this opinion: it is strange to say that the Son
is the gift because it is the Son himself speaking and he said he would have given
her the living water. If Jesus is to give the gift, then he is not the gift himself. So
the gift is not the son.
- Another interpretation says that the gift of God is that which Jesus gives. What does
Jesus give? – The living water. Some say that this living water is the Spirit.
Response to this: It is strange to say that the gift here is the Spirit. The Spirit is the
gift of God but that will be announced in 7,39 and 14,16 with future tense. So the
Spirit is God’s gift but it is a future gift. In 7,39 the water that will flow is the Spirit
that those who believe will receive.
- The gift of God in John 4 is the Revelation of Jesus. One can deduce this from the
text itself, particularly from protasis, ‘if you knew the gift of God…’ and the phrase
‘and the one who says to you…’ The second sheds light on the first; in other words,
it explains the first. That is, the phrase ‘and he who says to you’ explains ‘if you
know the gift of God’. ‘He says to you’ refers to the person of Jesus. The sense of
this is explained in v.26: VEgw, eivmi( o` lalw/n soi “I am he, the one who is speaking
to you”. The verb lalew is a verb of revelation. In 1,17 the Law is given through
Moses, grace and truth came from Jesus. In other words, the revelation is from
Jesus. The gift of God in the OT becomes a reality in Jesus. The gift of God is the
revelation that is seen in Jesus.
Living Water
In the OT this expression has the following meanings:
- Material sense: It means water that comes and remains in the fount (cf. Gen 26,19).
It is running water from the cistern.
46
- Metaphorical sense: Living water as a metaphor could refer to God; he is the living
water (Jer 2,13); the good things that the Messiah will bring (Zech 14,8); the good
things that are associated with wisdom or the Law. These good things are called
living water. In Proverbs 13,14 the teaching of wisdom is living water. Similarly in
Sirach 1,5.
In the Ode of Solomon (42 lyric songs composed around 100 AD by a Christian
heavily influenced by Jewish thought, especially Jewish apocalypses within some of the
Dead Sea Scrolls) 11,4-7; 12,2-3, affirms that truth comes like living water from the mouth
of the Lord.
In the Gospel according to John, living water is the Spirit (cf. 7,37-39). The Spirit
is called the living water
In John 4 some scholars, following 7,37-39, aver that the living water is the Spirit.
Is it really the Spirit in the context of John 4? In the OT, the tradition that John often alludes
to living water does not refer to the Spirit. Again, the context that precedes John 4 there is
no mention of the Spirit. The only text that links water and the Spirit is 7,37-39. In 7,39 the
Spirit is the future gift that the people will receive.
What then is living water in John 4? It is the revelation of Jesus. In the OT,
revelation is also living water. There is a parallelism between ‘gift’ and ‘water’. If gift is
revelation, water is also revelation.
The relation between gift and water

They are not the same reality
Some affirm that they are two different realities: Gift is Christ and water is the Spirit.
However, in John 4, gift is not Christ and water is not the Spirit.
Again, another opinion avers that gift is Christ and water is revelation of Jesus. In
John 4 gift is not Christ for he cannot be the giver and the gift at the same time.
They are the same reality

The parallelism between the two terms, gift and water, affirms that they are the
same thing. This we see in v.10. But in vv.14-15 water is presented as a gift. So the same
thing with the living water, that is, the gift of God and the living water are the same. To
what do they refer?
- Some scholars surmise that water and the gift of God refer to the Spirit. This opinion
is difficulty to accept because Spirit at this stage in John is a future promised gift.
- Other scholars affirm that water and the gift of God in John 4 refer to revelation.
There are some reasons that make this opinion plausible. In the OT the gift of God
is the Law. In the NT the gift of God is the truth (John 1,17). In John 1,25-26 Jesus
reveals this gift. Water that he gives is also revelation. The structure of v.10 bears
witness to this, especially b b1 in v.10. The emphasis in b is on YOU and TO YOU
in reference to the woman. In b1 the other pronouns tis and autōn refer to Jesus in
the third person. Another pronoun that refers to Jesus is moi in the first person.
There is the enigmatic presentation of Jesus in the pronouns tis and autōn. Jesus is
unknown here but he will be revealed later (this is John’s style). Note that the phrase
‘give me’ is seen in v.7b and in v.10.
47
1.3.5.6 Verses 11-12: The Woman misunderstands Jesus’ Words
She said to Jesus, “Sir, you have no bucket, and the well is deep. Where do you get that
living water?” This corresponds to v.9. Similar misunderstanding of Jesus’ words is found
in 3,3, ‘Unless one is born from above…’ The word a;nwqen in 3,3 is an adjectival adverb
that has two meanings, ‘from above’ or ‘again’. It is an ambivalent word. The same we
find in John 4,10 living water can mean material water or some special water. The woman
was on the material level.
She calls Jesus Kurie ‘Lord’, which can be
- An expression of faith in Jesus as in 20,28 in the confession of Thomas, Similarly
in Acts 2,36.
- A formal courteous expression. The woman employs kurie ‘Lord’ in this sense.
Another example in John is in 11,21, Martha uses it for Jesus at the death of
Lazarus. The Samaritan woman is courteous here but in v.9 she calls Jesus ‘a Jew’.
There is then a progress in the dialogue.
The Greek word for well in these verses is not phgh, as in v.6 but fre,ar which refers more
to the materiality of water. phgh, points to the source of water.
The woman said that the well was deep. In 1863 AD the archeologists said that the
well was about 24 meters; in 1920 another set of archeologist affirm 32 meters and finally
in 1950, it is said to be 50 meters and the opening is about 2.50 meters. The depth to which
the woman was referring is not known for she did not understand what Jesus was saying.
“Where do you get that living water?” The adverb, po,qen ‘where’, employed here
occurs often in John. It expresses special origin, mysterious origin.
- 2,9: When the steward tasted the water that had become wine, and did not know
where it came from
- John 8:14 Jesus answered, ‘Even if I testify on my own behalf, my testimony is
valid because I know where I have come from and where I am going, but you do
not know where I come from or where I am going’.
- Other texts are 3,8; 6,5; 7,27. 28; 9,28.29.30; 19,9.
John wants to show that this water has a mysterious origin.
“mh. su. mei,zwn ei= tou/ patro.j h`mw/n VIakw,b( “Are you greater than our ancestor
Jacob…?” The woman praises Jacob and the water that Jacob gave to his descendants.
Again, in praising Jacob and his water, the woman denigrates the water that Jesus said he
would give: there is denigration too of the person of Jesus who is, according to the woman,
not greater than Jacob. With the particle mh, the woman expects a negative answer (cf.
8,53). She uses the personal pronoun su, YOU for emphasis; the same we see in v.9. This
pronoun prepares for v.26 where Jesus will say ego ‘I’.
The belittling of Jesus in the words of the woman is, according to the style of the
evangelist, an irony for Jesus is indeed greater than Jacob. The reader understands that
Jesus is greater than Jacob, even though the woman thinks he is not. The evangelist
employs these words to praise Jesus. This is Johannine irony.
48
1.3.5.7 Verses 13-14 Second Revelation: The Future Gift
In these verses there is continuity with what precedes and more. The point of departure is
v.13 and the accent is on the water from the well. Whoever drinks of this water will be
thirsty again.
diyh,sei pa,lin\ ‘will be thirsty again’

This phrase is found in Sirach 24,29 but the object is not water but wisdom. The image of
this wisdom or Law is water (cf. 24,32-35); water as the image of the Law. To be thirsty
of the Law is to exalt the Law and to stress its importance. In John 4 Jesus uses the
expression ‘will be thirsty again’ to show the provisory character of the Law. The water
that Jesus will give is different from the water from the well of Jacob. This difference is
expressed in the particle de, (‘but’) in v.14; it is also seen in the structure of v.13.
Verse 14 contrasts v.13 in the following points:
- In ‘a’ and a1 of vv.13-14 the subject is pa/j ‘everyone’ in v.13 and the verb is in
present participle, pi,nwn, indicating the actual situation of those who drink the
water. In v.14 the subject is o]j ‘whoever’, indicating the universal sense of the
subject. The verb is in the future sense pi,h| although aorist subjunctive.
- The second contrast is in b b1 . In v.13 toutou refers to the water from the well. This
is different from the relative pronoun ou- that refers to the water that Jesus will give.
- The third contrast is between o]j e;dwken ‘…who gave us’, referring to Jacob in v.12
and evgw. dw,sw in v.14 referring to Jesus. It is Jacob versus Jesus. Though Jacob and
Jesus are givers of water, they are different and their gifts are also different.
- The fourth is in the effects of the two waters: He who drinks Jacob’s water will be
thirsty again. But he who drinks Jesus’ water will not be thirsty again. In order to
emphasize this contrast, the Evangelist uses double negatives: ouv mh,.
In v.14 the verb a`llome,nou is from a[llomai ‘to well up’. In the NT this verb has material
meaning. It means ‘to leap’ in Acts 3,8 and 14,10. In the OT in the LXX it refers to the
Spirit and the Word of God:
- In Judges 14,6ff: the action of the Spirit that leaps in human beings.
- Wisdom 18,15 the Word of God leaps.
In John 4,14 a[llomai has been explained in various ways:
- Some say it refers to the Spirit because in the OT its subject is the Spirit. But in the
OT when this verb is used for the Spirit in Judges 14, it means ‘to rush’.
- In John 4 it is used for water. In the LXX the verb is used for water as in Num
21,16-18 which symbolizes the Law. But in John 4 Jesus refers to water, that is, his
revelation, his word. It is this revelation that will flow to eternal life.
eivj zwh.n aivwn, ion ‘eternal life’

This is not a specific space but a participation in the Divine life. It is the fruit of accepting
the revelation of Jesus. Sometimes this eternal life is linked not to faith but to the action
of the Spirit. It is the Spirit that makes faith possible. In 3,5 the new life is through the
action of the Spirit.
49
In this second stage of Jesus’ revelation we see that the emphasis is on his revelation
and it is the same revelation seen in v.10. The Spirit is not excluded from his gift but the
direct gift in this context is the revelation, even though there is allusion to the Spirit.
1.3.5.8 Verse 15: The Reaction of the Woman
le,gei pro.j auvto.n h` gunh, Ku,rie( do,j moi tou/to to. u[dwr( i[na mh. diyw/ mhde. die,rcwmai
evnqa,de avntlei/n.
“The woman said to him, ‘Sir, give me this water, so that I may never be thirsty or have
to keep coming here to draw water’”.
We see again the historical present in the verb le,gei translated here as ‘she said’ as in v.11.
The author uses the construction le,gei pro.j auvto,n instead of more common le,gei
with dative. le,gei pro.j auvto,n has been interpreted as indicating that the woman accepts
what Jesus has just said; a certain nearness to Jesus. Some others interpret it as a certain
positive growth in the woman’s attitude to Jesus. Already in v.11 she is courteous by
addressing Jesus as Kurie ‘Lord’.
do,j moi tou/to to. u[dwr( ‘give me this water’.

This continues further growth in the woman’s attitude:
- Jesus is no longer addressed as a Jew as in v.9.
- No more denigration as in v.12
- The woman begs for water that Jesus gives do,j moi ‘give me’. The same phrase that
Jesus used in v.7 that the woman is now using for her request. The woman repeats
Jesus’ request.
Note that the woman does not say ‘give me to drink’ Do,j moi pei/n\; but rather ‘give me
this water’. The object of her request is the water that Jesus offers. With this request she
puts together all that Jesus has said.
The purpose of her request is introduced by the word i[na ‘so that’ and the purpose
is double:
- so that I may never be thirsty
- or have to keep coming here to draw water.
These two are the effect of Jesus’ water announced in v.14:
- He who drinks the water will not be thirsty again
- The water that I will give will become in them a spring of water gushing up to
eternal life.
The two purposes for the woman’s request manifest further her misunderstanding of what
Jesus is saying:
- Thirsty: The woman understands Jesus’ words in a material sense
- New Fount: The woman understands it also in a material sense.
The Evangelist, however, uses this misunderstanding ironically. The important thing is that
there is a favourable or positive response from the woman and this leads to further dialogue
and further revelation.
50
51
1.3.6 Verses 16-19: Revelation of Jesus as Prophet
1.3.6.1 Structure of Verses 16-19
A
16 Le,gei auvth/|(
{Upage fw,nhson to.n a;ndra sou
kai. evlqe. evnqa,deÅ
B 17 avpekri,qh h` gunh. kai. ei=pen auvtw/(|

Ouvk e;cw a;ndraÅ
le,gei auvth/| o` VIhsou/j(

Kalw/j ei=paj
o[ti :Andra ouvk e;cw\
A1 18 pe,nte ga.r a;ndraj e;scej
kai. nu/n o]n e;ceij

ouvk e;stin sou avnh,r\
tou/to avlhqe.j ei;rhkajÅ
B1
19 le,gei auvtw/| h` gunh,(
1
B Ku,rie( qewrw/
o[ti profh,thj ei= su,Å
------------------------------------------------------------------------------------------------
A
16
Jesus said to her,
"Go, call your husband,
and come back."
B
17
The woman answered him,
"I have no husband."
A1
Jesus said to her,
"You are right in saying,
'I have no husband';
18
for you have had five husbands,
and the one you have now
is not your husband.
What you have said is true!"
B1
19
The woman said to him,
"Sir, I see
that you are a prophet.
52
The structure has the form of a dialogue. There is also a unity in the text and this is seen in
the use of these words: avnh,r ‘husband’ occurs five times; e;cw ‘I have’ occurs 4x. The
dialogue closes with the word ‘prophet’. A corresponds to A1 and they contain the words
of Jesus. On the other hand, B and B1 correspond to each other by the fact that they contain
the sayings of the woman.
There is growth or progress in the dialogue. In A the secret of the woman proposed
in v.16 is enigmatic. This secret is revealed in A1 in v.18. Another form of progress is in
the exposition of the reality of the woman, in her actual condition or way of life. In v.17
she says that she does not have a husband. The reality of Jesus is also disclosed. He is a
Prophet.
Why did Jesus suddenly change the conversation from the gift of water that forever
sates thirst to the probe into the identity of the woman? Some opinions:
- Perhaps the woman would have gone without coming back to Jesus.
- Jesus wanted to purify the woman from her actual situation
- Jesus wanted a more capable interlocutor in her husband
- Jesus found a means of putting across the revelation. The change of conversation
led to the revelation of Jesus as the prophet.
1.3.6.2 Verse 16: The Words of Jesus
The historical present le,gei is employed again as in v.17 and v.19. After this there
is the verb in the present imperative u[page ‘go’. The present tense of this verb indicates
continuity in the action. It means a moving away from the scene.
The other two imperative in this verse are fw,nhson ‘call’; and evlqe, ‘come back’.
These two are aorist tense that indicates a strong command with authority behind it.
1.3.6.3 Verse 17: The Woman’s Response
Her aversive response can be explained thus: she could be a widow or she has never
married. The response of the woman is quite normal. It is a way to cover her situation.
Jesus continues and there is a play on the words used:
A Ouvk e;cw
B a;ndra
B1 a;ndra
A1 Ouvk e;cw
1.3.6.4 Verse 18: Jesus speaks
“You have had five husbands”. This can either be symbolic or a real situation of the woman.
- Symbolic: It could be an allusion to the five idols that the Samaritans had when
they first occupied Samaria, according to some scholars who interpret 2 Kgs
17,24.29-33. Yahweh is the only God and Husband but the Samaritans had five.
There is, however, no reason to accept this interpretation in the context of John 4.
The reaction of the woman contradicts it for she calls Jesus a prophet. Again, in 2
Kgs 17 it is said that five regions were introduced but in 2 Kgs 17,30-32 seven gods
were mentioned, not five.
53
- Possible real situation of the woman: Five husbands were perhaps five legitimate
husbands of the woman; they were either dead or divorced. The actual husband is
not legitimate. It is also possible that the husband that woman has is legitimate but
what Jesus wants to point out is the irregular situation or behaviour of the woman.
1.3.6.5 Verse 19: “I See…”
The verb ‘to see’ here is a verb of physical or corporal vision, qewrew. It is continuity in
contemplating. It indicates intelligent seeing, a certain comprehension of the person of
Jesus by the woman.
“I see you are a prophet”: Some say that the woman is referring to Deut 18,15-18,on the
prophet like Moses. At the time of Jesus the Samaritans were actually waiting for this
promised prophet in Deut 18,15-18. In the woman’s affirmation, she did not say “the
Prophet” but ‘a prophet’ unlike in 1,21 where we read ‘the prophet’. When the reference is
to this long awaited prophet, the definite article is used. But in the woman’s word, it is ‘a
prophet’; in other words, it can be someone sent by God. Similar interpretation can be given
to 9,17. It indicates someone who is in special relationship with God. It is worth noting the
woman’s openness to Jesus when she calls him ‘a prophet’.
1.3.7 Verses 20-26: The Revelation of Jesus as Messiah
This is in two stages

- The first stage is vv.20-24 discourse on the place of adoration
- Verses 25-26 on Jesus as Messiah.
54
1.3.7.1 Verses 20-24: The Place of Adoration
1.3.7.1.1 The Structure of Verse 20-24
a. 20 oi` pate,rej h`mw/n

A b. evn tw/| o;rei tou,tw|
c. proseku,nhsan\
a . kai. u`mei/j le,gete
1
b1. o[ti evn ~Ierosolu,moij evsti.n o` to,poj

c1. o[pou proskunei/n dei/Å
21 le,gei auvth/| o` VIhsou/j(

B Pi,steue, moi( gu,nai(
a. o[ti e;rcetai w[ra
b. o[te ou;te evn tw/| o;rei tou,tw|
ou;te evn ~Ierosolu,moij
c. proskunh,sete tw/| patri,Å
a. 22 u`mei/j proskunei/te
b. o] ouvk oi;date\
C a . h`mei/j proskunou/men
1
b1. o] oi;damen(
o[ti h` swthri,a evk tw/n VIoudai,wn evsti,nÅ
a.
23avlla. e;rcetai w[ra
kai. nu/n evstin(
b.
o[te oi` avlhqinoi. proskunhtai.
proskunh,sousin tw/| patri.
B1 evn pneu,mati kai. avlhqei,a|\
c.
kai. ga.r o` path.r
toiou,touj
zhtei/
tou.j proskunou/ntaj
auvto,nÅ
a. 24 pneu/ma o` qeo,j(
A1 b. kai. tou.j proskunou/ntaj auvto.n
a1. evn pneu,mati kai. avlhqei,a|
b1. dei/ proskunei/nÅ
55
The text has some features of unity, especially in the frequency of some words therein. The
verb ‘to adore or worship’ proskunei/n occurs 10x: 2x in v.20; 1x in 21; 2x in 22; 3x in 23,
and in 2x in 24.
Again, terms for places of adoration occur in v.20 as ‘this place’, in vv.20-21 as ‘on
this mountain and in Jerusalem’; in vv.23-24 as ‘in spirit and in truth’.
There is inclusion in the text in A and A1. In both verses we have ‘in’ and ‘to
adore’ especially in the phrase dei/ proskunei/n ‘must worship’. It is impressive to note that
these two words are inverted in the two verses: in v.20 it is proskunei/n dei/ while in v.24 it
is dei/ proskunei/nÅ
Verse 21 and 23 are parallel and there is a progress in the dialogue or idea being
expressed. In v.21 Jesus says ‘the time has come’. This is repeated in v.23 with the addition
of ‘and now it is’.
Verse 22 is antithetical in the use of YOU as opposed to WE the subjects of the
verb ‘to worship’. The objects of the verbs are also antithetical: ‘what you do not know’
and ‘what we know’.
1.3.7.2 Verse 20: The Words of the Woman
The structure is antithetical. Three ideas are stated:

- Our Ancestors,
- On this Mountain,
- Worship
I. Our Ancestors oi` pate,rej h`mw/n

This refers to Abraham and Jacob. Abraham arrived at Shechem, according to Gen 12,7,
and here he erected an altar to the Lord. Jacob also came to Shechem and built an altar to
the Lord (cf. Gen 32,20). In the woman’s speech, there is continuity with the past and the
present practice of the Samaritan concerning their place of worship.
II. On this Mountain

In Deut 27,4-8 it is said that the people will worship the Lord on Mount Ebal, across the
Jordan. In the Samaritan Pentateuch, Ebal is changed to Gerizim. The reason for this
change is that God’s curses were proclaimed on Mount Ebal, while the blessings were
proclaimed on Mount Gerizim (cf. Deut 11,29-32 and 27,12-13).
III. Worship proskunei/n

This expresses prostration, reverential attitude before God or even before a human being.
In 12,20 the Greeks came to the feast to worship.
The verb can be used absolutely, that is without a direct object as in 12,20.
The object of the verb can be in dative case as in 4,21.22 or in accusative form as in 4,22.23.
kai. u`mei/j ‘but you’

kai, has many connotations in Greek, it can be a copula, conjunction with the meaning
‘and’; it can also have adverse meaning, ‘but’. This is the sense here. The woman is saying,
‘our ancestors worship…’ ‘but you (Jews)’. The woman belittles the Jews and their place
of worship.
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evn ~Ierosolu,moij ‘in Jerusalem’

In Greek, Jerusalem is written in plural form. There is, however, only one Jerusalem. The
plural form could be a reference to its religious values. In John only the plural form is used.
In Deut 12,5, Jerusalem is the only place of worship, even though the name Jerusalem is
not mentioned (cf. Deut 16,2 and 26,2). But it is specified in 2 Chr 6,6 and 7,12. Note that
the Samaritans do not have 2 Chronicles in their Bible.
o` to,poj ‘the place’

With the accompanying definite article, it stands for Jerusalem Temple. In John, o` to,poj
is the Temple (cf. 5,13-14; 11,48).
dei/ indicates here the exclusivity apropos of Jerusalem as a place of worship.
1.3.7.3 Verse 21: Jesus’ Response
This is formulated as a repetition of what the woman has said in v.20.
Pi,steue, moi( ‘Believe me…’

Similar phrase occurs in 14,11 where Jesus addresses his disciples. In John 4, the phrase
could be a simple and general expression without further meaning behind it; a vulgar
expression of every day parlance. But it means more than this in this context. It is a call to
faith in what Jesus is saying. With dative it is an exhortation to faith. In v.19 the woman
calls Jesus a prophet. In v.21 Jesus exhorts the woman to have faith. In v.26 Jesus gives
full revelation of his person. He uses the verb laleō, a typical verb of revelation. Therefore,
‘believe’ of v.21 is not just a common every day expression for it has religious connotation
in John. Furthermore, ‘believe me’ has religious sense here as we can see from 5,25, which
seems to be parallel to 4,21.23. In 5,25: ‘Very truly, I tell you, the hour is coming, and is
now here, when the dead will hear the voice of the Son of God, and those who hear will
live’. It is an expression of revelation and it is parallel to 4,21.23. Hence if they are parallel,
the phrase, ‘believe me’ is employed with religious connotation in mind and it indicates
credibility of faith.
gu,nai ‘woman’
This word is in vocative case. The same expression Jesus used for his mother at the
wedding feast at Cana and on the Cross. In the case of his Mother, Jesus calls her woman,
for he distances himself from family ties when he acts as a Messiah. Again this expression
is a sign of respect for women.
w[ra ‘Hour’
This is the object of the verb ‘believe’. This word is typical of the Fourth Gospel. It is used
for the ‘Hour of Jesus; sometimes for chronological indication; it also has eschatological
meaning, both present and future eschatology (cf. 5,28-29). In 4,21, it is present
eschatology. This present is explained in the verb in present tense, e;rcetai. It is present;
this ‘hour’ arrives with the presence of the person of Jesus. In 16,32 w[ra ‘hour’ occurs with
the verb ‘to come’ in the aorist tense, meaning that the ‘hour’ already arrived in the past.
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w[ra ‘hour’ is not characterized as we see in the rest of this verse. Jesus presents
negative aspect of this ‘hour’: ‘neither in this place nor in Jerusalem will people
worship…’. The positive aspect is seen in v.23: from this ‘hour’, time, they will worship
God in spirit and truth. Note the correspondence between 21 and 23 in the statement: ‘will
adore the Father’. Another parallel is ‘not in this place’ (v.21) and ‘in spirit and truth’
(v.23).
ou;te … ou;te ‘niether … nor…’

It indicates an exclusion. Jesus wants to say that worship will not be in a specific place; it
will be universal. In Malachi 1,11: “For from the rising of the sun to its setting my name is
great among the nations, and in every place incense is offered to my name, and a pure
offering; for my name is great among the nations, says the LORD of hosts” (cf. Zeph 2,11).
proskunh,sete tw/| patri, ‘You will worship the Father’

The verb in the second person plural includes not only the Samaritan woman speaking with
her but also to all Samaritans; it is a direct reference to all Samaritans.
The woman in v.12 speaks of ‘our ancestors’; Jesus instead speaks of ‘the Father’.
It is a way of making a contrast between their fathers and the Father, the true father. This
is not yet a reference to the universality of the paternity of God as Father but the
characterization of God as Father is being emphasized here. In the Fourth Gospel, there is
frequent opposition between ‘our fathers’ and ‘the Father’.
1.3.7.4 Verse 22
There are some scholars who consider this verse as a later addition that obstructs the flow
of thought and continuity from v.21 to v.23. Verse 22, however, is logical where it is and
it belongs to the original text and not a late gloss. It follows the trend of the conversation
so far. In v.22 we see ‘you adore what you do not know, we adore … Again, in v.22 we
see ‘you’ and ‘we’. If Jesus says, ‘you adore…’, this ‘you’ is not out of place in the context
but it is linked to what the woman said earlier in v.20. Again, ‘we adore…’ is also not out
of place. In v.20, the woman said, ‘you say…’ Jesus takes that up by affirming ‘we
adore…’ Furthermore, ou;te … ou;te ‘neither … nor…’ continues from v.20. Therefore, v.22
is in harmony with the text; it is connected to what precedes.
Jesus said, ‘you adore…’ The verb in the second person plural refers to Samaritans.
The newness here is o] ouvk oi;date\ ‘what you do not know’. It is the object of the worship
of the Samaritans. o] is neuter relative pronoun; in this context it refers to God in a generic
sense, that is God with his characteristics, plans, designs.
Why did Jesus say, o] ouvk oi;date\ ‘what you do not know’? It is because of the
attitude of the Samaritans who have the Pentateuch as their only Sacred Scripture. They do
not know other things written about God in the rest of the OT.
h`mei/j ‘we’
It is in contrast to u`mei/j ‘you’. To whom does this ‘we’ refer? According to Bultmann, it
refers to Jesus, the disciples and the rest of the early Christians. But the sense of ‘we’ can
be deduced from the context. It is in contrast to ‘you’ of v.20 where it refers to the Jews, it
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is Samaritans versus Jews. In other words, Jesus affirms, ‘we Jews know what we worship’.
Here we see opposition to the Samaritans who worship what they do not know. The Jews
have the whole of the revelation in the complete books of the bible they have.
evk tw/n VIoudai,wn ‘from the Jews’

“Salvation comes from the Jews”. Bultmann avers that v.22 is a later gloss because of this
phrase in John. Usually in the Fourth Gospel, Jesus is frequently in opposition to the Jews;
thus such an outright positive statement seems out of place. A close observation, however,
discloses that Jesus opposes the Jews only when they prove obstinate to his teaching, when
they do not believe. The Fourth Gospel has many positive things about the Jews:
- It mentions their feasts in 2,13; 5,1; 6,4; 7,2; 11,55; all these are in a positive
manner.
- It speaks of their attitude and tradition or customs in 2,6.18.20; 19,40.42 in a
positive manner.
- It is positive about the Jews in a neutral sense in 7,11; 11.19.31.33.36; 12,9.
- Presents the faith of the Jews in 11,45; 12,11.42. This is also a positive statement
about the Jews.
The Fourth Gospel is not negative about the Jews.
o[ti h` swthri,a ‘for salvation’

The Jews know what they worship for salvation comes from the Jews. The term salvation,
swthri,a, occurs again in 3,17 in the context of Jesus’ conversation with Nicodemus: God
sent the Son to save…’ In 4,42, Jesus is called the man who is the Saviour. So salvation in
v.22 is the concrete salvation well known in the Fourth Gospel.
‘Salvation is from the Jews’ does not mean that this salvation is reserved for the
Jews alone or that it belongs exclusively to them. The phrase, rather, indicates the
provenance of salvation. In 3,17 we read, ‘God sent his Son to save the world’. Salvation
from the Jews is oriented to the whole world. In 4,42 ‘salvation is from the Jews’ is
connected to ‘we adore what we know’. In order to understand the phrase, ‘salvation comes
from the Jews’; we have to read it in the context of the dialogue in John 4. The Evangelist
wants to overcome the scandal of the woman who sees Jesus as a Jew. Salvation comes
from the Jews, and Jesus is a Jew.
1.3.7.5 Verse 23
This verse has some connection with v.21. Verse 22 is not a later addition. The connection
is achieved with the word avlla,, which here is a conjunction of contrast with the meaning
‘but’. It is linked to verse 21 and 22.
The link between v.23 and v.22. In these two verses we see a difference between
Samaritans and Jews. Verse 23 removes this difference; time will come when all places of
worship will be one, neither on Mount Gerizim nor in Jerusalem.
The link between v.23 and v.21 is that v.23 is a climax. Verse 23 continues the idea
expressed in v.21 but goes beyond it or rather highlights it and brings it to a climax. In v.23
it is said that time will come; this we already see in v.21; therefore it is a repetition; but in
v.23 there is an addition. This ‘hour’ is present in v.23. Again o[te ‘when’ in v.21 is a new
stage in v.23. In v.21 it is presented in a negative way and this negativity is achieved by
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the construction ‘neither…nor’. This becomes positive in v.23; the worship is in spirit and
in truth.
The word proskunhtai. is noun nominative masculine plural from proskunhth,j
meaning ‘worshiper’; it is a hapax in the NT. avlhqinoi, adjective nominative masculine
plural from avlhqino,j ‘true’ occurs 9x in John.
“Will worship…” is in future tense but the worshipping begins here and now.
evn pneu,mati kai. avlhqei,a|\ ‘in spirit and truth’

‘in spirit’:
Some say that this expression is in abstract sense ‘not with body but in spirit’. Others aver
that it is worship in one’s interior being. Some liberal Protestants say that it is as opposed
to material; it is a spiritual worship, no material, no sacraments. This interpretation has no
biblical foundation.
Another interpretation says that it refers to human soul or the human spirit, which
is the most pure part of a human person. This will contradict v.24, God is said to be spirit,
not human spirit.
Another interpretation: It refers to the Holy Spirit. The worship in spirit refers to
the Holy Spirit that generates true worship of God in human beings. This interpretation is
the most plausible of the three.
“in truth”
First Interpretation: it is sincere worship. This interpretation has nothing new to say or add
to this “NOW” being referred to in this context. Sincere worship is even seen in the OT.
Second Interpretation: It means not prefigure of the real worship. This is never seen
in the NT. avlhqei,a does not have this meaning in the NT; it is not used to express
prefiguration in the NT.
Third Interpretation: ‘in truth’ means a reality; it means real, genuine and perfect
way. It is the worship of the divine reality. But this does not show the Greek sense of
avlhqei,a. In Greek ‘truth’ is a revelation manifested by God.
Fourth Interpretation: Truth is the revelation brought by Jesus. This interpretation
best suits the context of John 4. With this we can embark on the explanation of each major
term in this phrase.
evn sometimes it indicates an adverb of place as seen in v.21. But in v.23 this preposition is
not adverb of place but it indicates a spiritual metaphorical space, where the Christian life
is lived. This is seen in the two terms that follow.
“In Spirit”: it does not refer to human spirit but rather it is understood in the light of v.24.
God is Spirit. This, however, is not an exact definition of God as seen in 1 John 1,5. God
is light. He is light as he is revealed in Christ.
In 1 John 4,8.16 we read ‘God is love’. It is not an abstract definition of God. He is
manifested in love.
In John 4,24 we read ‘God is spirit’; this means that God communicates himself
through the Spirit. He is manifested in Spirit. It is this Spirit that makes human persons
new beings. He gives new life to human beings (cf. John 3,3-8; 6,63; 1 John 3,24). God
remains in us through the Spirit who dwells in us.
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Worship in spirit is that of those born in the Spirit, those illumined and guided by
the Spirit; it is the working of the Spirit in us.
avlhqei,a ‘truth’: In the Fourth Gospel, this word is a revelatory term. The word of God is
truth. In 17,17 ‘your word is truth’. It is God’s word that reveals. 1 John 1,8.10, truth is
identified with the word of God. Truth is Jesus himself. He is the Word of God. In 1,17 it
is said that the Law was given through Moses; grace and truth came through Jesus Christ.
Other texts include 14,6 and 1 John 1-2.
When we put all said so far together we note that the emphasis is on ‘in truth’ in
the sense of revelation. The role of the Spirit is to introduce us into the revelation (cf.
16,13). In 1 John 5, 6, it is said that the Spirit is truth. His mission is to lead us to the truth.
Worship ‘in spirit’ is that done under the influence of the Spirit.
In the immediate context that precedes, 2,21 speaks of the temple of his body. The
temple here is Jesus. The new place of adoration is Jesus himself. The only legitimate place
of adoration is Jesus himself. This does not exclude places of worship, sacred precincts or
bodily gestures. The Spirit leads us to the revealed truth and he produces the spirit of
worship in us.
Worship in the Fourth Gospel has a Trinitarian aspect. We worship the Father; this
is done in truth and the Holy Spirit; to the Father, in truth – revealed Word and the Spirit.
kai. ga.r ‘for’ this introduces the motive for the worship ‘in truth and spirit’. God seeks
such adorers because he sent his Son and the Spirit. The Father is the origin and the end of
this kind of worship.
1.3.7.6 Verse 24
pneu/ma o` qeo,j( The only new thing in this verse is the affirmation that God is spirit; the
rest are repetition. ‘God is spirit’ and not ‘spirit is God’, because the subject has a definite
article. What is missing is the verb ‘to be’. The predicate is pneu/ma. Verse 24 should not be
considered as mere repetition of things already mentioned in the previous verses. In v. 20,
for instance, we do not know why it is necessary to worship; v. 24 tells us that:
- It is the revelation of Jesus that makes it necessary.
- The will of the Father: the Father wants such worshippers.
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1.3.7.7 Verses 25-26: Revelation of the Future Messiah

25 le,gei auvtw/| h` gunh,(
A Oi=da
B o[ti Messi,aj
C e;rcetai
D o` lego,menoj Cristo,j\
C1 o[tan e;lqh|
B1 evkei/noj(
A1 avnaggelei/ h`mi/n a[pantaÅ
26 le,gei auvth/| o` VIhsou/j(

A VEgw,
B eivmi(
B1 o` lalw/n
A1 soiÅ
These two verses are the climax of all that have been said so far in the dialogue between
Jesus and the Samaritan woman. Verse 26, for instance, takes up v.10
v.10 ……………………………v.26
ti,j ……………………………. VEgw,
evstin ………………………….. eivmi(
o` le,gwn…………………………o` lalw/n
soi(……………………………soiÅ
Verses 25 and 26 have each its internal structure. Verse 25 has a concentric structure with
the phrase o` lego,menoj Cristo,j\ ‘who is called Christ’ in the centre. There are two sets of
parallel parts. ‘He is coming’ is parallel to ‘when he comes’; ‘Messiah’ corresponds to ‘that
one’. The verse begins with ‘I know’ and ends with ‘he will reveal everything to us.
Verse 25 has also its own internal structure. We find pronoun ‘I’ at the beginning
and YOU at end of the verse. The first refers to Jesus and the second to the Samaritan
woman.
These verses have their echoes in the preceding verses. In v.19 the woman affirms
‘I know that you are a prophet. In vv.20-24 Jesus revealed the true place of adoration. In
v.25 there is progress in the woman’s speech; she begins with oi=da ‘I know’. This is
reminiscent of v.22 ‘we know what we worship…you worship what you do not know’. The
verb oi=da represents what one knows with certainty, something that is sure and solid
knowledge. The object of this verb here is the future coming of the Messiah.
There is a word play in these verses. ‘I know’ of v.25 contrasts v.22. The emphasis
in v.25 is on the coming Messiah instead of the ‘NOW’ of Jesus in v.22. This person that
will come is the Messiah. It is worth noting that the term Messiah has no definite article in
the Greek version of the text. There are some explanations proposed by scholars on this:
- Some say that there is a contrast between the Messiah of the Jews and that of the
Samaritans. The Samaritans, interpreting and following Deut 18,18, were expecting
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the messiah they called Ta’el. He would restore Israel to its political autonomy. He
would restore the kingdom and the cult and this worship will be on Mount Gerizim;
he would also be a revealer. The Jews on the other hand were expecting a messiah
that would come form the lineage of David. This Messiah is called Christ.
- Some say that it is the same woman that interprets the Messiah as Christ. Reason
for this is that John uses the verb meqermhneuo,menon ‘translated’ as in 1.38.41.
1.3.7.7.1 Verse 25
o[tan e;lqh| ‘when he comes’; it refers to the future coming of the Messiah.
evkei/noj( ‘that one’; it refers to the Messiah; it is emphatic because it follows the adverb,
‘when he come’. Its normal position should be before the adverb o[tan e;lqh|.
avnaggelei/ verb indicative future active 3rd person singular from avnagge,llw. It expresses a
proclamation of a message. It can also mean ‘to reveal’, that is, to discover the hidden
meaning of something as in Dan 2,2 when Daniel interprets dreams. John uses this verb
also in 16,13 and 16,25. When the Spirit comes he will reveal the hidden things. It is
impressive to know that this verb is used after vv.24-24 after Jesus has revealed the new
place of worship.
a[panta ‘everything’; it could have a religious sense, that is, all that have been said above;
e.g. the place of adoration. It could also be for the eschatological things.
1.3.7.7.2 Verse 26
VEgw, eivmi( o` lalw/n soi ‘I am he, the one who is speaking to you’. It seems a repetition of
v.10. Jesus explicitly says that he is the Messiah. In the Fourth Gospel, this is a very clear
way of knowing that Jesus is the Messiah. Note that Jesus did not say ‘I am the Messiah’
but he says ‘I am’. This is not the way John usually presents Jesus; cf. ‘I am the bread of
life’. Here he uses the ‘I am’ in an absolute way. Further examples are in 8,24-28; 13,19;
(cf. 6,20; 8,58; 18,5-8).
What does this expression or formula mean? It evokes the Theophany of God in the
OT. It has theological sense. It is not just an emphasis on Jesus as the Messiah, but also a
divine Messiah; Jesus is not just a human Messiah. This presentation of Jesus as the
Messiah has two aspects:
- He is Messiah
- He is not just ordinary Messiah.
o` lalw/n ‘the one speaking’; it is a continuation of v.10, the verb, however, is not the same.
lalw/n from lale,w is a typical verb of revelation in the Fourth Gospel; it expresses the
revelation of Jesus; it manifests the message of Jesus. John uses this verb in 8,38.
Verse 26 calls to mind what has been said in v.10, especially on the gift of God: ‘if you
know the gift of God…’ ‘he will have given you the living water. Our interpretation of the
gift of God and the living water is revelation. In v.26 we see this full revelation of Jesus.
63
In v.10 Jesus presents himself in a hidden way expressed with the words ‘…and
who it is that is saying to you, …’ In v.26 Jesus affirms ‘I am…’
Verse 26 illuminates the preceding text of v.23 Jesus said, ‘believe me woman, time
will come…’ This ’time’ has come in the arrival of the Messiah with ‘I am’, ‘he will reveal
all things’ (cf. v.25). In the presence of this Messiah the ‘hour’ spoken of in v. 23 has come.
All things that he will reveal are deepened in the Spirit (v.23).
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1.3.8 Verses 27-42: Dialogue between Jesus and the Disciples, and the Arrival of the
Samaritans
A a.
27 Kai. evpi. tou,tw| h=lqan oi` maqhtai. auvtou/
kai. evqau,mazon
b. o[ti meta. gunaiko.j evla,lei\

a.1 ouvdei.j me,ntoi ei=pen(
b.1 Ti, zhtei/j h; Ti, lalei/j metV auvth/jÈ
B a.
28 avfh/ken ou=n th.n u`dri,an auvth/j h` gunh.
kai. avph/lqen eivj th.n po,lin
kai. le,gei toi/j avnqrw,poij(
29 Deu/te i;dete a;nqrwpon
o]j ei=pe,n moi pa,nta o[sa evpoi,hsa(

mh,ti ou-to,j evstin o` Cristo,jÈ
b.
30 evxh/lqon evk th/j po,lewj
kai. h;rconto pro.j auvto,nÅ
A1 a.
31 VEn tw/| metaxu. hvrw,twn auvto.n oi` maqhtai.
le,gontej( ~Rabbi,( fa,geÅ
a.
32 o` de. ei=pen auvtoi/j(
VEgw. brw/sin e;cw fagei/n
b. h]n u`mei/j ouvk oi;dateÅ
b. b1. 33e;legon ou=n oi` maqhtai. pro.j avllh,louj(

Mh, tij h;negken auvtw/| fagei/nÈ
34 le,gei auvtoi/j o` VIhsou/j(

VEmo.n brw/ma, evstin
a1
a. i[na poih,sw
b. to. qe,lhma tou/ pe,myanto,j me
a . kai. teleiw,sw
1
b1. auvtou/ to. e;rgonÅ
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35 ouvc u`mei/j le,gete

a1. o[ti :Eti tetra,mhno,j evstin
kai. o` qerismo.j e;rcetaiÈ
ivdou. le,gw u`mi/n(

a. evpa,rate tou.j ovfqalmou.j u`mw/n
kai. qea,sasqe ta.j cw,raj
o[ti leukai, eivsin pro.j qerismo,nÅ
A1
h;dh 36 o` qeri,zwn misqo.n lamba,nei
a. kai. suna,gei karpo.n eivj zwh.n aivwn, ion(
b1
b. b. i[na o` spei,rwn o`mou/ cai,rh|
c. kai. o` qeri,zwnÅ
37 a1. evn ga.r tou,tw| o` lo,goj evsti.n avlhqino.j

b1 b1. o[ti :Alloj evsti.n o` spei,rwn
c.1 kai. a;lloj o` qeri,zwnÅ
38a. evgw. avpe,steila u`ma/j qeri,zein
b. o] ouvc u`mei/j kekopia,kate\
a1 b1. a;lloi kekopia,kasin
a.1 kai. u`mei/j eivj to.n ko,pon auvtw/n eivselhlu,qateÅ
39 VEk de. th/j po,lewj evkei,nhj polloi. evpi,steusan

eivj auvto.n tw/n Samaritw/n
a1 dia. to.n lo,gon th/j gunaiko.j marturou,shj
o[ti Ei=pe,n moi pa,nta a] evpoi,hsaÅ
B1
40 w`j ou=n h=lqon pro.j auvto.n oi` Samari/tai(
b1 hvrw,twn auvto.n mei/nai parV auvtoi/j\
kai. e;meinen evkei/ du,o h`me,rajÅ
41 kai. pollw/| plei,ouj evpi,steusan dia. to.n lo,gon auvtou/(
aii 42 th/| te gunaiki. e;legon
o[ti Ouvke,ti dia. th.n sh.n lalia.n pisteu,omen\
auvtoi. ga.r avkhko,amen

bii kai. oi;damen
o[ti ou-to,j evstin avlhqw/j o` swth.r tou/ ko,smouÅ
66
These verses can be divided into the following parts:

A. v. 27 – Jesus’ disciples with Jesus
B vv. 28-30 – The woman and the Samaritans
A1 vv.31-38 – The disciples of Jesus
B1 vv.39-42 - The Samaritans.
Verse 27 focuses on the action of the disciples; they were surprised.

In A1 vv.31-38 we see again the disciples of Jesus and the discourse on the food of
Jesus. In v.35 we see the disciples again and a brief discourse on the harvest. Thus with the
disciples Jesus developed two themes: food and harvest.
In B vv. 28-30 we see the Samaritan woman and the rest of the Samaritans. This is
continued in B1 vv.39-42; they believed in Jesus. In v.40 there is a reference to the woman,
she speaks; there is another reference to her in vv.41-42. The Samaritans did not believe
because of what the woman has told them but because they have heard Jesus himself.
1.3.8.1 Verse 27
In this verse the word ‘disciples occurs again after v.8. In v.8 they went to purchase food.
In v.27 they came back.
kai. evpi. tou,tw| translated ‘just then’ in the NRSV is a strange Greek construction, there
seems to be an ellipsis. Peshitta, the Syriac version reads evn tw/| lalhsai. Which can be
rendered ‘as he was speaking’.
h=lqan is aorist and it indicates a specific action in the past; the disciples arrived. This is
followed by the verb in the imperfect, evqau,mazon that indicates a continuous action in the
past. This verb can mean
- Admiration
- Surprise
In this context, it means surprise; the reason for their surprise is introduced by the word o[ti
‘for’, which can be explained in one of the following ways:
- it is complementary when it introduces the object of the admiration
- it can be causal; they were surprised because…. In this verse, they were surprised
because he was speaking with a woman, o[ti meta. gunaiko.j evla,lei.
evla,lei ‘he was speaking’; the verb is in the imperfect tense and it is in continuity with the
preceding verb evqau,mazon which is also in the imperfect tense. evla,lei also refers to the long
conversation between Jesus and the woman.
The disciples were surprised but their surprise did not manifest in their action
because they did not ask Jesus anything about his conversation.
1.3.8.2 Verse 28
The woman left when the disciples arrived. She left her water jar. Her action can
be viewed on two levels: the level of the woman and the level of the Evangelist.
On the level of the woman, she left her jar so that she could move faster to call other
Samaritans. She thought that carrying the jar would obstruct her fast movement. It is also
possible that she forgot the jar in her anxiety to call others. Or she forgot what she has
come to do because of the profound conversation she has had with Jesus.
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On the level of the Evangelist, the emphasis on the woman leaving the jar could
mean that she was in a hurry to bring the message to the Samaritans. The woman received
the living water, the revelation. In fact, she got the better water and there is no need for the
jar.
She went with haste, avph/lqen and entered the city and spoke to the inhabitants. The
historical present verb legei is employed again.
1.3.8.3 Verse 29
The woman speaking to fellow Samaritans uses two imperatives: deu/te i;dete ‘come and
see’. The first could be used adverbially; or it introduces the second, ‘come here and see’.
In 1,39 Jesus said to the first disciples, ‘come and see’. In 1,46 Philip told Nathaniel ‘come
and see’. It is an invitation to come and see.
The woman said, ‘come and see a man…’ There is no definite article before ‘man’ in the
Greek text of this verse. The reason is that John wants to emphasize the humanity of Jesus.
o]j ei=pe,n moi pa,nta o[sa evpoi,hsa( ‘who told me all I did’.
This refers to the conversation between Jesus and the woman. ‘All’ in this verse does not
necessarily refer to all about the woman but something that touches the core of her life. It
could also be an exaggerated statement to say ‘all I did.
evpoi,hsa( ‘I did’
It refers to vv.17-19 where Jesus told her that she had had five husbands and the one with
whom she was living was not even her husband.
mh,ti ou-to,j evstin o` Cristo,jÈ ‘He cannot be the Christ / Messiah, can he?’ In 1,41 we
have a categorical statement on Jesus as the Messiah, ‘we have seen the Messiah’. The
woman’s statement is not a categorical statement because of the word mh,ti which conveys
a question that expects a negative answer. If this is followed by ouv then she was expecting
a positive answer and if it is followed by mh, negative answer is expected. Here it is followed
by none of these. Thus her question is a prudent admission or confession of Jesus as
Messiah. This reminds us of v.26.
1.3.8.4 Verse 30: The Reaction of the Samaritans
The Samaritans came out of the city to see Jesus. The verb (evxh/lqon) employed to describe
this action is in the aorist and the action is not only for men but also women. In other words,
the whole inhabitants of the city came out. The preposition ek ‘out from’ in the verb is
opposed to eis ‘into’ of v.28. When they came out from the city, they came to Jesus. The
verb (h;rconto) for this action is in the imperfect, expressing a continuous action in the past,
a continuity. It is followed by a preposition, pros and the personal pronoun autōn ‘to him’,
referring to Jesus. Both the verb and the preposition are used in the Fourth Gospel to
express adhesion in faith to the person of Jesus as in 6,35.37.44. The meaning of the verb
starts from the material aspect of coming to Jesus. This has a further meaning which v.39
expresses as ‘many believed in him’.
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1.3.8.5 Verse 31: The Reaction of the Disciples
The disciples’ reaction is introduced by an apparent unusual phrase, VEn tw/| metaxu. literally,
‘in the between’. What is missing is cronw/| ‘time’; it is presupposed. Hence, the translation
is ‘meanwhile’.
oi` maqhtai., ‘the disciples’: Note that the writer does not say ‘his disciples’. He uses the
phrase in an absolute way as in vv. 8 and 27.
hvrw,twn ‘they were asking’ and it is from the verb evrwtaw ‘to ask, entreat’. The verb is in
the imperfect and it indicates the continuity of the action of asking and the insistence on
the part of the disciples. This verb has two meanings in this context:
- It can have the sense of interrogation
- It can also mean ‘asking’.
In the Fourth Gospel, this is the verb that Jesus uses when he prays to the Father. It
expresses intimacy between the person asking and the addressee of the action. In this v.31
it is not a prayer to Jesus but a simple address that indicates a certain familiarity between
Jesus and his disciples.
~Rabbi, ‘Teacher’: This is how the disciples address Jesus. This vocative is found again in
1,38 and 3,2.
fa,ge ‘eat!’ This is imperative; cf. vv.6 and 8. The reasons behind this imperative are in
v.6, Jesus was tired, and in v.6 they went to buy food; they have come back. Apart from
these, this imperative continues the chain of ‘request’ in this pericope. In v.7, it was Jesus
who asks the Samaritan woman for a drink; in the present verse, it is the disciples who ask
Jesus to eat. The writer has something more behind the simple imperative, ‘eat!’ He wants
to introduce the theme that is developed in vv. 32-34: the theme of the ‘Food of Jesus’.
1.3.8.6 Verses 32-34: Jesus’ Response to the Disciples
This response is cast in a chiastic form as seen above. It can be summarized thus:
a. brw/sin
b ouvk oi;dateÅ
b1 e;legon ou=n
a1 brw/ma,
1.3.8.6.1 Verse 32: The Beginning of Jesus’ Response
In v.9 the woman refused or did not give Jesus water. In this verse, it is Jesus that refuses
to eat the food that the disciples had purchased. His refusal does not imply that he is above
the action of eating or that he does not need to eat. Again, the intention for the refusal is
not to stress his divinity or to underrate the importance of material food. It is not also
understood in the sense of the Temptation of Jesus in the Synoptic Gospels as in Luke 4,4.
The emphasis in the refusal is that Jesus has another food; something as essential to him as
food.
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In this verse, he expresses the importance of this other food with a concentric
structure whereby the point of concentration is in ‘I have to eat’. In Greek the structure is
as follows:
a. VEgw.
b. brw/sin
c. e;cw fagei/n
1
b h]n
a1 u`mei/j ouvk oi;dateÅ.
In ‘a’ and ‘a1’ the contrast is between ‘I’ and ‘YOU’. In ‘c’ we see the centre of this
concentric structure.
brw/sij is an act of eating, food. In its general sense it is an act of eating. In 1 Cor
8,4 it is used for the eating of the meat offered to idols. It can also be used metaphorically
as in Matt 6,19-20 where it refers to woodworm. Furthermore, brw/sij can be used as a
metonym to indicate the food that is eaten. In the present verse, it is used as a metonym to
indicate food itself. There is a correspondence between brw/sij here and in v.34 where Jesus
affirms: ‘my food is to do the will of my Father’. Therefore, in vv.32 and 34 brw/sij means
food. The reason for this is that this term is followed by the verb ‘to eat’ fagei/n which in
turn depends on ‘I have’ e;cw. In this verse e;cw fagei/n ‘I have to eat’ indicates an interior
urge or motivator to eat this food and this is the will of the Father.
1.3.8.6.2 Verse 33 The Disciples speak again
Here the disciples are speaking to one another. This is different from what we have in v.27
where they said nothing. Their speech in v.33 begins in this way:
Mh, tij h;negken auvtw/| fagei/nÈ Here mh, tij ‘no one’ insinuates a negative answer. They
want to say that no one has given him to eat. They, however, do not know the food Jesus
alludes to in v.32 for the word brw/sij is ambivalent. It can mean
- the obvious sense, food, material food
- or that Jesus uses the term to explain a doctrine.
Similar ambivalent meanings are seen in v.11 in the term ‘living water’ and in 3,3-4 ‘born
again or born from above’. All these are followed by misunderstanding on the part of Jesus’
interlocutors. Neither the woman, nor the disciples, nor Nicodemus understood what Jesus
was saying.
1.3.8.6.3 Verse 34: Jesus Speaks
le,gei auvtoi/j o` VIhsou/j( VEmo.n brw/ma, evstin i[na poih,sw to. qe,lhma tou/ pe,myanto,j me kai.
teleiw,sw auvtou/ to. e;rgon.
le,gei auvtoi/j reminds one of v,32. In v.34 Jesus begins with the phrase VEmo.n brw/ma, ‘my
food’. brw/ma, ‘food’ occurs often in the Synoptic Gospels (Matt 14,15; Mark 7,19; Luke
3,11.9.13. In John ii occurs only once, that is in 4,34. The term is not the one seen in v.32,
brw/sij.
brw/ma, of Jesus is introduced by i[na clause. The structure of this clause is as follows:
a. i[na poih,sw
b to. qe,lhma tou/ pe,myanto,j me
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a1 kai. teleiw,sw
b1 auvtou/ to. e;rgon.
i[na is often used to introduce a purpose clause, the reason why an action is performed. It
is also equivalent to a completive hoti as in 1 John 3,16. In this sense, it introduces the
content of what follows. Here i[na could be hoti. It is also explicatory in the sense that it
explains in what consists the ‘food of Jesus.
In v.34 Jesus’ food is to do the will of the Father. Hence i[na explains what has been
said. The verb that follows is in the aorist subjunctive, poih,sw ‘to do’. An Alexandrian
manuscript has poiw ‘present subjunctive’ of the same verb. This present subjunctive
means continuity of action already started, that is, a habitual doing of something. The aorist
indicates a definite action. The aorist could also have been used because the following verb
is aorist, teleiw,sw ‘to fulfill, to bring to completion’.
to. qe,lhma ‘the will’ the will of God’:

- It is the norm of Jesus’ action; cf. 5,30; 6,38.
- It is the norm of the conduct of the disciples; 7,17; 9,31.
to. qe,lhma has two senses in reference to God:

- Subjective sense: the same act of willing
- Objective sense: the content of willing; the object of willing.
In this verse it has objective meaning because of its correspondence with to. e;rgon ‘the
work’.
The will of God is what God wants of Jesus; this is the food of Jesus. His food is
that he does the will of the Father.
pe,myanto,j: The Father is called here ‘He who sent me’ pe,myanto,j cf. 5,23-24. This verb is
from pe,mpw. It has the sense of apostellw ‘to send’ cf. 3,34; 5,36. Whenever the Fourth
Gospel uses pe,mpw, it indicates a relationship between the sender and the sent. In this verse
it manifests that union that exists between Jesus and the Father. This is seen in Jesus’ words
in 5,23.24.
On the other hand, when the Fourth Gospel uses avposte,llw ‘to send’ the emphasis
is on the concrete purpose for the sending; cf. 3,34 and 5,36.
The Food of Jesus is to do the will of the Father. This Father’s will is further
explained by the word kai in Greek. Kai in this context does not mean a conjunctive particle
‘and’ rather it has a consecutive meaning and the consecutive is expressed by the verb
teleiw,sw from teleio,w ‘to complete, finish, accomplish, bring to its goal, perfect’. It is to
bring something to an end in a perfect way; cf. 5,36; 17,4 (cf. 19,28.30).
auvtou/ to. e;rgon ‘his work’

This is the object of the verbs seen in this verb; it is what Jesus will bring to an end. This
is the will of the Father that Jesus does with utmost perfection. It is the content of the will
of God. This is the object willed by the Father. to. e;rgon is a characteristic word of the
Fourth Gospel. It occurs 6x in Matt; 2x in Mark; 2x in Luke and 27x in John.
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In John it can be in singular or plural forms. The plural is e;rga. It is the full
comprehension of the signs in John. When signs are fully understood, they are e;rga, that
is, the works done by the Father and the Son. Again in its plural form, it refers to Jesus’
works; cf. 5,56, and the words of Jesus; cf. 14,10.
In its singular form, e;rgon can also indicate human work and the most important
and excellent work is to believe, cf. 6,29. When it also refers to Jesus as in 17,4; the context
is the Priestly Prayer of Jesus. In 17,6 this work of Jesus is specified; it is to manifest the
Father’s name, that is, revelation.
In the context of 4,34, the work and the food of Jesus is this revelation. It is essential
for Jesus to actualize this and it is as important to him as food is important. This illuminates
v.26, especially the words: ‘I am he, the one who is speaking to you’. It is also reminiscent
of the introduction at the beginning of Chapter 4; it is necessary to pass through Samaria,
that is, it is necessary to reveal the Father.
1.3.8.6.4 Verses 35-38
These verses are parallel to vv.31-34 in two ways: external presentation and internal
contents.
In their external presentation (cf. the structure above)
A1 a. The disciples speak

b. Jesus speaks
1
a The disciples speak again
b1 Jesus speaks
There are then some parallel phrases: Two speeches of Jesus and two speeches of the
disciples.
The internal contents of vv.31-34 and vv. 35-38 are as follows: in vv. 31-34 the
food of Jesus is the will of the Father, of him who sent him. In vv. 34-38 he speaks of
sending the disciples; it is Jesus that will send the disciples. In vv.31-34 it is the Father
who has sent Jesus.
1.3.8.6.4.1 Verse 35
ouvc u`mei/j le,gete o[ti :Eti tetra,mhno,j evstin kai. o` qerismo.j e;rcetaiÈ ivdou. le,gw u`mi/n(
evpa,rate tou.j ovfqalmou.j u`mw/n kai. qea,sasqe ta.j cw,raj o[ti leukai, eivsin pro.j qerismo,nÅ
h;dh “Do you not say, 'Four months more, then comes the harvest'? But I tell you, look
around you, and see how the fields are ripe for harvesting”.
This verse begins with a negative particle ouvc asking a question that expects a
positive answer. There is in the verse a contrast between u`mei/j le,gete ‘you say’ and le,gw
u`mi/n ‘I say to you’. The particle o[ti introduces the quotation. In some manuscripts, :Eti is
omitted, perhaps because of haplography: it looks like o[ti that precedes it; it is possible
that the copyist saw only o[ti.
tetra,mhno,j ‘lasting four months, of a period of time’, is hapax in the NT, occurring
only here. It is an adjective and the expected noun it modifies is cronoj ‘time’.
o` qerismo.j ‘the harvest’: this could have at least two connotations:
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- Material sense, that is, material harvest.

- Metaphorical sense: often this word is used in a metaphorical sense.
In the OT o` qerismo.j ‘the harvest’ is employed metaphorically with the meanings:
- The judgment of the enemies. See Joel 4,13; it refers to the punishment of the
enemies.
- Reunification: the dispersed people of Israel will be gathered together; cf. Isa 27,
12.
- It also indicates salvation; cf. Isa 9,2.
In the NT o` qerismo.j ‘the harvest’ also has metaphorical sense that indicates:
- Eschatology; cf. Matt 13,30, 39-40.
- Salvation; cf. Mark 4,29. A seed that grows and reaches harvest; cf. Matt 9,37-38.
In the Fourth Gospel particularly in 4,35, it is the disciples of Jesus that mention ‘harvest’.
Here, the sense is material harvest. How do we know? It could have two orientations:
- It could refer to the situation in which they were speaking. :Eti in this verse means
‘still, yet, even’. The phrase then means ‘in four months time there will be harvest’.
- It can also be a material sense used as proverb. Between the time of sowing and
harvest there are four months; therefore, one has to exercise patience. The brevity
of the expression makes one believe that this is a proverb. u`mei/j ‘you’ has a generic
sense, human opinion. However, it is difficult to call this a proverb because it is not
known elsewhere in the Bible or outside the Bible. If u`mei/j ‘you’ is taken as having
a general sense, then there is no parallelism between v.31 and v.35. In v.31 the
disciples asked Jesus to eat and this is understood in a material sense. In v.35 Jesus
asks, ‘Do you not say, 'Four months more, then comes the harvest'? It is also in a
material way and it refers to present situation in a concrete sense.
ivdou. le,gw u`mi/n( ‘But I tell you’

The word ivdou, ‘see!’ is not frequent in the Fourth Gospel; rather one sees often ivde ‘see!’
and it is used in the context of revelation. The Baptist said to his disciples, ‘Behold the
Lamb of God…’ Here ivde ‘see!’ is used. ivdou, ‘see!’ is used when one intends to make a
contrast as in 16,32; 19,5. In the verse under consideration, it is also found in a contrast
statement: ‘Do you not say… but I say to you’. The u`mei/j le,gete ‘you say’ of the disciples
contrasts the le,gw u`mi/n ‘I say to you’ of Jesus.
evpa,rate tou.j ovfqalmou.j u`mw/n kai. qea,sasqe, literally, ‘raise your eyes and see or
contemplate…’. This expression is found in Isa 40,26 and 49,18. It is used in the context
of exalting the greatness of God; that is, in a transcendent way. ‘To contemplate’ in this
context means a vision that when prolonged becomes contemplation; cf. 1,14: ‘The word
was made flesh and we have seen his glory’. The act of seeing leads to contemplation. The
object of this contemplation in v.35 is ta.j cw,raj ‘the fields’. It is a material object with
special meaning. It refers to the Samaritans already mentioned in v.30. They came out of
the city to see and meet Jesus. This is why Jesus has to say to his disciples, ‘raise your eyes
and contemplate’. This interpretation is confirmed by what follows: o[ti leukai, eivsin
literally, ‘they are white’; the meaning is ‘they are ripe’ for harvest. This does not mean
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the materiality of the harvest; rather, it refers to the Samaritans who were already prepared
for harvest. It has a metaphorical meaning here.
pro.j qerismo,n ‘for harvesting’

qerismo,n ‘harvest’ is used by the disciples at the beginning of this verse and it has a material
meaning. Jesus, in contrast to them, sees the metaphorical sense of the word. The
Samaritans will be a new people gathered for salvation.
1.3.8.6.4.2 Verse 36
h;dh o` qeri,zwn misqo.n lamba,nei kai. suna,gei karpo.n eivj zwh.n aivwn, ion( i[na o` spei,rwn
o`mou/ cai,rh| kai. o` qeri,zwnÅ ‘The reaper is already receiving wages and is gathering fruit for
eternal life, so that sower and reaper may rejoice together’.
There is a problem in this verse because some people would prefer to read the last word
h;dh ‘already’ between this verse and v.35 as belonging to v.35. Therefore, the fullstop is
after h;dh and not after qerismo,n ‘harvest’. The reason is because of the contrast in what the
disciples said in v.35, ‘do you not say that in four months still…. The Greek word for ‘still’
is eti and it corresponds to h;dh ‘already, and both should go together.
Another opinion would prefer to ready h;dh as part of v.36 because it best portrays
its use in the Fourth Gospel. In this Gospel, it always begins a verse; cf. 4,51; 7,14.9.22;
13,2. In 9,27, this word does not occur at the beginning of the verse as such.
o` qeri,zwn The reaper: He who harvests; this is repeated in v. 37 and the meaning is
highlighted in v. 38, ‘I sent you to harvest…’ The subjects of the verb ‘to harvest’ in v.38
are the disciples. They are those sent to harvest. Hence they are the reapers in v.36.
misqo.n lamba,nei receive a wage. The sense is not the same as in Matt 20,8. What then is
the salary of the reaper?
kai. suna,gei karpo.n ‘gathers fruit’. The kai at the beginning is an explanatory kai. It
introduces the explanation of ‘to receive wage or salary’. It explains the content of the
salary of the disciples.
suna,gw ‘to gather’. It is used for ‘to harvest’. It also refers to future eschatology; cf. Matt
13,30; Luke 3,17; in John 11,52 it is used for the gathering of the sons of God. The wages
of the disciples is to gather fruit for eternal life.
eivj zwh.n aivwn, ion ‘for eternal life’: it refers to a present fruit as in vv. 39 and 41. This is in
contrast to the Synoptic Gospels that will refer to future. In John the fruit is already present.
The salary is the fruit of eternal life. The Samaritans already possess this fruit of eternal
life. The salary is the fruit of eternal life already present in the harvest.
i[na ‘so that’: it has a consecutive sense here. The fruit of eternal life has as its consequence
for the person who harvests rejoices with the sower.
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o` spei,rwn ‘the sower’. In Luke 8,11 Jesus is the sower. In John 4,34, it is ‘He who sent
me’. In John the sower is Jesus himself. There are some who affirms that the sower is the
Father because they think that the sower and the one who harvest are two distinct persons.
o` spei,rwn ‘the sower’ refers to Jesus. The seed is the word. Luke 8,11 Jesus has been given
the duty to sow; cf. John 4,34. He is the sower that has sowed the word. The disciples are
the reapers. The sower and the reapers rejoice together.
o`mou/ ‘together’; it also means union; cf. Acts 2,1; that is local nearness. It can also mean
personal nearness. In John 20,4, Peter and John run to the tomb together.
o`mou/ cai,rh| expresses joy; the harvest is the cause of this joy; cf. Isa 9,2; Psalm 126,5. The
sower, Jesus, rejoices because of the eternal life he sows; he rejoices together with the
reapers. The wage of the reapers is that they gather the fruit of eternal life. Again the
consequence of the wage is that the reapers share in the joy of the sower. With this
interpretation, the meanings of and ev,ti ‘still’ and h;dh ‘already’ are better grasped.
- In v. 35 the harvest will still come
- In v. 36 the harvest has already come; now the harvest has come.
1.3.8.6.4.3 Verse 37: The role of the Disciples as Reapers
evn ga.r tou,tw| o` lo,goj evsti.n avlhqino.j o[ti :Alloj evsti.n o` spei,rwn kai. a;lloj o` qeri,zwnÅ
For here the saying holds true, 'One sows and another reaps.'
A manuscript called Papyrus 75 does not have v.37. Why? Verse 36 and 37 end in the same
word, o` qeri,zwn ‘the reaper’. It is possible that v.37 could have been omitted because of
haplograhy ‘a reading of one instead of two’.
Verse 37 is connected to v.36 with the particle ga.r ‘for’. ga.r expresses the reason
for what has been said before and in vv.37 and 38.
evn ga.r tou,tw| indicates in John what has been said and what follows after it; cf. 9,30; 13,35;
15,8 (cf. 16,30):
- In 9,30 ‘It is strange but he opened my eyes.
- 13,35 ‘In this they will know that you are my disciples if you have love for one
another.
Not only what has been said but also what follows is more important. What is it that
follows?
o` lo,goj ‘word, proverb, what is said’.
avlhqino.j truth wider that usual.
The proverb, ‘one sows and another reaps’ cited in this verse can be seen in Deut 20,6;
28,30; Micah 6,15; Job 31,8. In this proverb, one can perceive missionary theology. The
proverb is presented in a generic way through the repetition of o`…o`.
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1.3.8.6.4.4 Verse 38
evgw. avpe,steila u`ma/j qeri,zein o] ouvc u`mei/j kekopia,kate\ a;lloi kekopia,kasin kai. u`mei/j eivj
to.n ko,pon auvtw/n eivselhlu,qateÅ I sent you to reap that for which you did not labor. Others
have labored, and you have entered into their labor."
This verse contains many pronouns that enhance our understanding of its message.
These pronouns include: evgw,, u`ma/j, u`mei/j, a;lloi, auvtw/n. They refer to the person of Jesus
and his disciples. What is stated in this verse is connected to what has been said in v.34. It
is the Father that sent Jesus. Here it is Jesus sending the disciples.
avpe,steila ‘I sent’. The problem here is that the verb is in the past tense; Jesus has not yet
sent the disciples. This idea of having sent occurs here for the first time in John; cf. 17,18.
The tense of the verb is aorist; it refers to the past action; it is a problem here.
The meaning of the verb: In v.34 we see ‘the reaper’. The relation between he who
sent and the sent; but here avpe,steila is used, that is, the content is emphasized. Although
it is aorist, it refers to a prophetic mission of what will happen in the future. The aorist
tense here does not refer to the past but to a prophetic projection of what will happen in
future.
kopia,w occurs twice in this verse as kekopia,kate and kekopia,kasin. In Luke 5,5 it indicates
a work that entails great human strength. This is the original meaning of the verb. In the
NT letters, it refers to the work of the missionaries; cf. Rom 16,6; 1 Cor 15,10; 16,16; Gal
4,11. The emphasis is on the energy that is put in the work. In John 4,38, the verb is in the
perfect tense; it refers to the past but with a future projection.
a;lloi ‘others’ Who are these others? These are some of the opinions on the identification
of a;lloi ‘others’:
- Jesus and the Father. This view, however, is strange especially when the Father is
included in this.
- The prophets, especially the Baptist. This opinion is out of context.
- The Hellenists of Acts 8,1 who went to Samaria to preach before the disciples. If
this is true, the whole story is John’s creation.
Who are the ‘others’? Jesus is one of them. He was tired from his journey. Another is the
Samaritan woman who went to tell her country people. In this context, Jesus and the woman
are the real sowers. John remembers his personal experience in Acts 8,5.14: John and Peter
were sent when the Hellenist had already been to Samaria.
u`mei/j eivj to.n ko,pon auvtw/n eivselhlu,qate ‘you have entered into their labor’. The tense of
the verb here is perfect, a past tense, but it refers to the future projection. It is an anticipation
of what will happen.
to.n ko,pon ‘labour’: it calls to mind the tiredness mentioned in v.6. The hard labour of the
missionaries; cf. 1 Thes 3,5; 1 Cor 3,8;15,10; Col 1,29.
auvtw/n ‘their’: it refers to the reapers (the disciples) the sower (Jesus).
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Theology of Mission from John 4,38

The salary of the disciples is the fruit from the work, that is, the eternal life. The sower and
the reaper rejoice together; this is the consequence of the fruit. It is also the wages of the
disciples.
Another aspect of this theology is the similarity between Jesus and the disciples.
Jesus was sent by the father to bring the word of revelation. Jesus sent the disciples.
The difference is that Jesus is sent by the Father and the disciples by Jesus. Another
difference is that each work of the disciples is an entrance into the work already started by
Jesus. One is the sower and another reaps.
There is also a continuity between Jesus’ work and the disciples’ work; that is, the
historical work of Jesus and the current work of the Church.
1.3.8.6.5 Verses 39-42: The Faith of the Samaritans
This text, which is parallel to vv. 35-38, completes the missionary orientation and the
revelation of Jesus as the Messiah already mentioned in v.26.
1.3.8.6.4.1 Verse 39
VEk de. th/j po,lewj evkei,nhj polloi. evpi,steusan eivj auvto.n tw/n Samaritw/n dia. to.n lo,gon
th/j gunaiko.j marturou,shj o[ti Ei=pe,n moi pa,nta a] evpoi,hsaÅ ‘Many Samaritans from that
city believed in him because of the woman's testimony, "He told me everything I have ever
done’.
VEk de. th/j po,lewj evkei,nhj ‘from that city’: this completes what has bee said in
- v. 28: the woman went to the city.
- V. 30: they came from the city.
polloi. ‘many’: this sums up all that has been said before; cf. v.28
evpi,steusan ‘they believed, followed by eivj means an adhesion to the object of the verb. The
fact that it is preceded by polloi. ‘many’ instead of mentioning the term ‘Samaritans’ shows
the extent of their faith. The verb is aorist and it indicates a punctual action, the beginning
of a continuous action. This attitude of faith of the Samaritans was motivated by the words
or testimony of the woman. The woman is presented with the typical term of a disciple or
witness, marturou,shj, a witness that proceeds from a personal experience. She expressed
what she experienced or what he did. John presents the woman as a disciple or apostle.
1.3.8.6.4.2 Verse 40
w`j ou=n h=lqon pro.j auvto.n oi` Samari/tai( hvrw,twn auvto.n mei/nai parV auvtoi/j \ kai. e;meinen
evkei/ du,o h`me,rajÅ So when the Samaritans came to him, they asked him to stay with them;
and he stayed there two days.
ou=n is a summary particle; cf. v.30.
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h=lqon ‘they came’: it calls to mind the contents of v.30. In v.30 this verb is in the perfect
tense, expressing the faith of the Samaritans, the beginning of their faith.
hvrw,twn ‘they asked’: it can mean:

- ‘to ask’ in prayer. It is used for Jesus’ prayer to the Father. The tense of the verb here is
imperfect and it indicates the continuity or the insistence of the asking. The Samaritans
asked with insistence. What they were asking was that Jesus stay with them. The verb for
‘to stay or remain’ is me,nw and it means ‘to stay, remain’. It is typical of John; cf.
15,4.5.6.7.9.10. etc. Besides its obvious and profane meaning, it has theological meaning.
In the context of John 4, it shows the acceptance of Jesus on the part of the Samaritans.
They accepted him more than his compatriots, the Jews, did. This is what John wants to
stress with this verb here. This acceptance supersedes the racial segregation of v.9; that is,
this overcomes the prejudice of being a Jew or a Samaritan. The emphasis is on Jesus; he
is asked to stay with them. This is Jesus’ food, to do the will of the Father. This clarifies:
- v. 4: it was necessary for him to pass through Samaria.
- V. 34: ‘my food is to do the will of him who sent me’.
du,o h`me,raj ‘two days’: Jesus stayed for two days with the Samaritans. Some opinions of
the interpretation of this sentence:
- In Didache 11,5, it is said that an apostle does not remain more than two days in his
place of mission. John is alluding to this. This interpretation, however, is strange.
- Matt 10,5 and 15,24 instruct: ‘do not go to the Samaritan areas. So Jesus went but
briefly, only two days.
- From the context we see that Jesus is accepted more by the Samaritans than by the
Jews. In vv.1-3 he went out of Judea because he was not accepted. In 4,44 he affirms
that a prophet is not accepted in his own country. His stay with the Samaritans sheds
light on what is said in 14,25. His stay with them for two days shows the Samaritans
accepted him.
1.3.8.6.4.3 Verse 41
kai. pollw/| plei,ouj evpi,steusan dia. to.n lo,gon auvtou/( And many more believed because
of his word.
kai. ‘and’ introduces a new stage in the revelation of Jesus.
plei,ouj is comparative masculine nominative from the adjective polu,j ‘many’. pollw/| is
dative neuter and is also from polu,j. These two are employed at the same time for emphasis
in this context. They emphasise the great number that believed in Jesus.
evpi,steusan is used here in an absolute way, without any complement unlike in vv. 39 and
53. Employed in this absolute way, it means to accept all, no exception.
Many believed: in vv.21 and 39 and in this verse, the verb ‘to believe’ is aorist, a
historical aorist, something that started at a point in time. Here the verb is used in an
absolute manner. The same is seen in v.53, the official, whose son Jesus healed, believed.
The object of the faith is not mentioned. It is a global attitude of faith.
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In v.41 the motive for the faith is ‘because of his word’ the word of Jesus. The
Samaritans believed not because of the sign they have seen; unlike the Jews who believe
because of the sign that Jesus performed.
There is a link here between this verse and v.39 where it is said that many believed
because of the words of the woman. As we go on we shall see the difference that John
makes between the word of Jesus and that of the woman. So far they believed because of
the word of Jesus and of the woman.
1.3.8.6.4.4 Verse 42
th/| te gunaiki. e;legon o[ti Ouvke,ti dia. th.n sh.n lalia.n pisteu,omen\ auvtoi. ga.r avkhko,amen
kai. oi;damen o[ti ou-to,j evstin avlhqw/j o` swth.r tou/ ko,smou. They said to the woman, "It is
no longer because of what you said that we believe, for we have heard for ourselves, and
we know that this is truly the Savior of the world."
This verse is connected to v.41 by the conjunctive te which is often not translated into
English. For the use of this particle in other parts of John cf. 2,15; 6,18 etc. It occurs often
in poetic texts of Greek literature. It expresses a sense of connection with what precedes.
The connection here is the affirmation made by the Samaritans now and all they have
experienced in their contact with Jesus. It is said here that they were addressing the woman.
The verb here is in imperfect tense, e;legon ‘they were saying’. It has the sense of continuous
action in the past. It expresses their conviction and affirmation.
They were telling the woman something of their experience. The particle o[ti, acting
as a quotation mark, introduces the direct speech of the Samaritans. This verse is parallel
to v. 41:
- in v. 41 many believed because of the words of Jesus.
- in v. 42 the Samaritans tell the woman that they actually believed not because of
her word.
In the Greek version of these two verses, the verb ‘to believe’ occurs at the beginning of
v.41 and at the end of v.42. There is a contrast in the two verses taken together. In v. 42
they believe not because of the words of the woman. In v. 41 they believe because of the
words of Jesus.
Explanation of v.42
‘We do not believe because of your word. The verb is pisteu,omen and it is in the present
tense; in the preceding verse it is in the aorist (past tense). There is an ascent in the use of
time. Before it is said ‘many believed’ (aorist), beginning of an action; the beginning of
the attitude of faith. Now in v.42 the Samaritans say, ‘we believe’, and the verb is in the
present tense, which indicates continuity.
‘We do not believe because of your word’ (lalia). In v.39 another Greek term for
word is used, logoj. In v.39 logos is used for the word of the woman. But here lalia is
used in v.42. The Fourth Gospel uses these two terms that are synonymous to make a
contrast between the word of Jesus and the word of the woman. The difference between
these two words can be found in 8,43:
- lalia is a way of expressing oneself; one’s manner of speaking.
- logoj is the content of the word.
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In v.39 logoj is used to refer to the word of the woman because she really expresses a
content especially in hers, ‘come and see a man…’
Hence v.42 should read thus: we do not believe because of the way of your
expression. This makes the contrast between the woman’s word and the word of Jesus. The
contrast is clarified by the particle ga,r that follows and the verb avkhko,amen ‘we have heard’.
The verb is employed in an absolute way, without expressing the object. The hearing of
the word of Jesus indicates an attitude of faith that follows. This verb is in the perfect tense,
expressing an action that began in the past with its effect in the present. It continues in the
Samaritans. It also expresses the value of the logos of Jesus in contrast to the lalia of the
woman.
Another important verb in the text is oi;damen ‘we know’. It is atypical word John
uses to express attitude of faith. We shall see this more in 1 John 5. It is an affirmation
characterized by absolute, sure knowledge. This attitude of faith comes from the hearing
of the word. It is objective and personal affirmation.
The content of the faith of the Samaritans is that Jesus is the Saviour of the world.
It is an expression that manifests the Christian faith; John makes the Samaritans proclaim
it; he puts it in the mouth of the Samaritans.
In 1 John 4,14 we see the phrase ‘Saviour of the world’, the same as in v.42. The
two texts are parallel; John 4,42 is parallel to 1 John 4,14.
The content of the expression ‘Saviour of the world’: It begins in the text with a
pronoun ou-to,j ‘this one’. The same pronoun we find in v.29 ‘come and see … can this one
ou-to,j be the Messiah?’ In v.42 we see the response to this question. Jesus is really the
Saviour of the world. When the Samaritans affirm this, it corresponds to their expectation
of the Messiah, even though it goes beyond what they were expecting of the Messiah. John
uses this to make a formula of faith. Jesus us presented as the Saviour o` swth.r.
This word, o` swth.r ‘the Saviour’ is predicated of Yahweh in the OT. He is the
person that saves his people. There are many OT texts on this. The Magnificat of Mary in
Luke 1,46-55 summarizes this OT concept of God as the Saviour. ‘My soul magnifies the
Lord my Saviour’. This refers to the figure of God as the Saviour. In the OT the Messiah
is not called o` swth.r. In the NT what is said of God the Saviour is predicated of Jesus.
Acts 5,21: God has kept Jesus in his right hand and has made him the Saviour. Luke’s
Infancy Narrative calls Jesus the Saviour. What is used for God in the OT is applied to
Jesus in the NT. The concept of Saviour in John summarizes what he has said before,
especially 3,17, Jesus and Nicodemus: God sent his Son into the world, to condemn the
world but to save the world: Saviour of the world. In 4,22 it is said that salvation comes
from the Jews. Jesus is not only the Saviour of the Jews or the Samaritans but of the whole
world. The term o` swth.r summarizes that preceded
- In 1,9 the light came and enlightens all being
- In 1,29 Here is the Lamb of God who takes away the sin of the world!
- 11,42 I knew that you always hear me, but I have said this for the sake of the crowd
standing here, so that they may believe that you sent me."
All point to the universality of the salvation of Jesus.
In v. 42 John also adds avlhqw/j ‘truly’, which expresses objective reality of Jesus
the Saviour. It is not only a reality to the Samaritans but also objective reality of Jesus the
Saviour. This adverb is frequent in John; cf. 1,47; 6,14; 8, 21 etc.
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1.3.9 Concluding Statements on John 4
Two themes are considered here:

- Developmental Growth
- Historicity of the Narrative
1. Developmental Growth
This is seen in
- Revelation
- Faith: response to the revelation
- Missionary concept seen
Revelation
- v. 9 The woman call Jesus a Jew, ‘Lord’ out of courtesy
- v.12 He is greater than father Jacob
- v.19 He is the Messiah, prophet ‘I am he who is speaking to you.
The climax is the ultimate confession of the woman: This man is truly the Saviour. What
we have here is the woman’s presentation of Jesus.
How does Jesus present himself?
- v. 10: ‘If you know and he who say to you…’ ‘I am he who is speaking to you’.
Here he uses o` lalwn.
- V.29 Could this be the Christ? It is question on Jesus, which was not immediately
answered. At the end, that is, v. 42 we see the response. This is really the Saviour
of the world.
Faith: the Response to Revelation

There is also a growth in this. This we see on the side of the woman and the Samaritans in
general.
In the part of the woman, when they heard her they came from the city and went
(eis) to Jesus (cf. v.30). This ‘going to Jesus’ is an expression of faith of the Samaritans.
The tense of the verb ‘to go’ is imperfect. It is a journey, movement that leads to faith:
- v. 39: They believed because of the word of the woman
- v. 41: They believed because of the word of Jesus.
- v. 42: The people made a profession of faith.
1.3.10 The Missionary Aspect or Horizon of the John 4
On the Part of Jesus:

- Verse 4: Jesus had to pass through the Samaritan town. He passed through Samaria
because it is God’s plan.
- Verse 22: Salvation is from the Jews. He went to Samaria to bring salvation to them.
- Verse 32: His food is to do the will of God. He went to Samaria in order to do the
will of the Father.
- Verse 38: The sower of the word in Samaria is Jesus.
On the Part of the Disciples
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In vv.36-38 the disciples are presented as reapers and their wages are also indicated.
They enter the field already prepared by Jesus and the woman.
On the Part of the Woman

She is presented as the first evangelist. In v.28 she proclaims, ‘come and see..’ In
v. 39 the Samaritans believed because of her.
On the Part of the Samaritans

In vv. 39.41.42 once they received the faith they proclaimed this to the whole world
(cf. v.42).
This developmental growth is a typical style in John.
1.3.11 Historicity of the Narrative
Evidence of Johannine Style

This chapter is typically characterized by John’s style. This is seen in
- The vocabulary employed
- Expressions used
- Theology
Apart from these, the presentation seen is also John’s style; that is, the point of departure
of the material; e.g., the water from the well, the harvest. The material element that leads
to theology; e.g., from ordinary food to ‘doing the will of God’.
Another style is the misunderstanding of Jesus’ interlocutors. When Jesus speaks
of living water the woman did not understand. When he speaks of his food the disciples
did not understand.
Again, the interlocutors become symbol. The woman is the symbol of a missionary
in spite of her past life.
The Background of the Narrative

Jesus had to pass through Samaria but in Matt 10, 5 he himself commanded the disciples
not to go through Samaria. Again in Matt 15, 24 he said, ‘I sending you only to the lost
sheep of Israel. These are some of the difficulties one can encounter in tracing the
historicity of the narrative in John 4. But these difficulties can be considered thus:
- Jesus’ passage through Samaria is something exceptional, cf. v.40: he stayed two
days with them.
- The Synoptic Gospels themselves present Jesus in Pagan territory cf. Matt 15,21
and Mark 7,24.
- Luke also narrates that Jesus passed through Samaria; cf. Luke 9,52-56.
Hostile Attitude of the Samaritans against the Jews

This is also seen in Luke 9,52-56. If this existed, how can we explain the hospitality of the
Samaritans? Some scholars opine that John 4 is a mere creation of the Fourth Gospel. But
in v. 9 John presents the hostility. This hospitality is something exceptional because there
is some motive behind it.
The Symbolism
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The symbolism of water stands for eternal life, the harvest too. If these are symbols, where
is the reality, the historicity?
These are not against historicity because symbolism is from reality; reality is raised
from reality, so the symbols are not against reality:
- water from the well: from here we derive the symbol of eternal life. Again the
harvest is also a symbol as we have seen above. These symbols are not against
reality and historicity of the text.
The Old Testament

John 4 has echoes in many OT texts: Gen 24,11-20; 2 Sam 9,11; 1 Kgs 17, 10. John 4 calls
to mind these OT texts and scenes. But the similarity that exists is only in the frame of the
narratives. Behind the frame there are significant differences. John 4 is not simply
evocations of the OT texts.
Positive Data that Guarantee the Historicity

- Realism, especially in how Jesus is presented: he was tired; he sat down; he asked
for water. There is also concrete localization: Samaria, Sychar, Jacob’s field, well.
- Data from the epoch: there is continuity between what we see in John and the data
of the epoch: the enmity between Jews and Samaritans; the cult: different places of
worship; Messianic expectations.
- There is also discontinuity: a rupture in the Jewish ambient. Even though Jesus was
considered a Rabbi, he did not have difficulty in speaking to a woman. He was a
Jew, but he spoke with a Samaritan. Another is that the arrival at faith by the
Samaritans is not from signs but from the words of the woman and that of Jesus.
All these show that John 4 is not simply an invention and creation of the author of the
Fourth Gospel.
1.3.12 The Importance of John 4
It is indeed a fascinating story and this is seen in

- the simplicity of the scene: the well
- The Humanity of Jesus
- The profundity and the theology therein
- The elaborate Christology: Messiah, prophet, Saviour of the world.
2. The Letters of John
2.1 1 John 1,1-4
2.1.1 General Structure
}O h=n avpV avrch/j(

o] avkhko,amen(
A o] e`wra,kamen toi/j ovfqalmoi/j h`mw/n(
o] evqeasa,meqa
kai. ai` cei/rej h`mw/n evyhla,fhsan peri. tou/ lo,gou th/j zwh/j&
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2 kai. h` zwh. evfanerw,qh(

kai. e`wra,kamen
B kai. marturou/men
kai. avpagge,llomen u`mi/n th.n zwh.n th.n aivwn, ion
h[tij h=n pro.j to.n pate,ra
kai. evfanerw,qh h`mi/n&
3 o] e`wra,kamen
kai. avkhko,amen(
A1 avpagge,llomen kai. u`mi/n(
i[na kai. u`mei/j koinwni,an e;chte meqV h`mw/nÅ
kai. h` koinwni,a de. h` h`mete,ra meta. tou/ patro.j

1
B kai. meta. tou/ uiòu/ auvtou/ VIhsou/ Cristou/Å
4 kai. tau/ta gra,fomen h`mei/j(

11
A i[na h` cara. h`mw/n h=| peplhrwme,nhÅ.
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Structure of the Different Parts

vv. 1 and 3a (A – A1)
a. }O h=n avpV avrch/j(
b. o] avkhko,amen(
c. o] e`wra,kamen toi/j ovfqalmoi/j h`mw/n(
d. o] evqeasa,meqa
kai. ai` cei/rej h`mw/n evyhla,fhsan

1
d peri. tou/ lo,gou th/j zwh/j&
c1. o] e`wra,kamen
b1. kai. avkhko,amen(
avpagge,llomen kai. u`mi/n(

a1 i[na kai. u`mei/j koinwni,an e;chte meqV h`mw/nÅ
vv. 2-3b (B – B1)
B. a. kai. h` zwh. evfanerw,qh(
b. kai. e`wra,kamen kai. marturou/men kai. avpagge,llomen u`mi/n
c. th.n zwh.n th.n aivwn, ion
b1. h[tij h=n pro.j to.n pate,ra
a1. kai. evfanerw,qh h`mi/n
B1. a. kai. h` koinwni,a de.
b. h` h`mete,ra
meta. tou/ patro.j

c. kai. meta. tou/ uiòu/ auvtou/ VIhsou/ Cristou/Å
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1 John 1,1-4 The Prologue

Verse 1 is the content of what we shall see in this letter. This content is presented in the
pronoun o] ‘that which’ and it is repeated 4x in this verse.
The tau/ta in v. 4 summarizes all said in vv.1-3
2.2 The Value of 1 John 1-4
Verse 1 ends thus peri. tou/ lo,gou th/j zwh/j ‘concerning the word of life’. This explains
what life is.
Verse 2 is the explanation of the last words of v.1: the word of life.
Similar concept is developed in vv.3-4. Verse 3a says, ‘so that you have fellowship
with us’. This fellowship is continued in v. 3b.
Verse 1 contains the subject of the letter. This is repeated in v.3: what we have seen,
we announce to you, so that you be in fellowship with us. Verse 1 ends with the word ‘life’
and verse 2 is an explanation of this word. The explanation of life is life manifested.
In v.3a we have ‘we announce to you so that you have fellowship with us’. The
sense of this fellowship is explained in this way: Our fellowship with the Father and his
Son Jesus Christ. The section B is the explanation of life; B1 is the explanation of
fellowship.
2.3 A and A1 – 1 John 1,1 and 1,3a
These are constructed in such a way that they correspond to each other.
It refers to the past and then to the present. There is continuity between the past and
the present.
Another correspondence is in the phrase: ‘what we have heard: the verb is in the
perfect tense. In v.3 we see the same verb and perfect tense is also used.
Then there is another perfect tense, ‘what we have seen’. This is repeated.
Another verb is in the aorist, ‘to see, contemplate’. This corresponds to another aorist the
verb ‘to touch’.
In sum the parallelisms are
- present – past
- verbs of vision in perfect tense
- verbs in aorist tense
In all these verbs there is a growth in their meaning. After the introduction in v.1 we see
many verbs of personal experiences with the Incarnate Jesus.
- Heard: the experience of hearing. This developed in ‘to see’. ‘To see’ is more sensible
than the experience of hearing. Then another verb of vision but a more profound one –
contemplate. Then the verb ‘to touch’ comes next. Hence, there is a growth in the
experience before the verb ‘to proclaim’. This action is preceded by other personal
experiences.
The structure of the text is such that the verb ‘to hear’ comes first and then the verb ‘to
see’. At the end the order is reversed: see – hear. The motive could be from the content of
the text.
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In v.2 life is manifested. The same is repeated at the end. This verb ends v.2; it refers to
the incarnation of Jesus. What corresponds to this manifestation is ‘to see’. The verb of
vision agrees more to manifestation than any other.
The verb ‘to hear’ concurs more with the verb that follows - ‘we announce’; this
is the verb of proclamation.
Difficult expression is: ‘What was from the beginning’.

To understand this, one has to compare it with the prologue in the Gospel according
to John.
2.3.1 John 1,1-18 and 1 John 1,1-4
Similarities:
- Both begin with reference to the past: what was in the beginning.
- John 1 reads ‘In the beginning…’ While 1 John 1 reads, ‘what was in the
beginning…’
- The use of the verb ‘to contemplate’
- The term ‘life’
- This life was with the Father
Differences
- 1 John begins with o] which is neuter, ‘what was in the beginning’. In John 1 we
have ‘in the beginning was the word logos, and it is masculine.
- In 1 John we have ‘from the beginning…’, while John 1 read ‘In the beginning’
(en).
- About life: In one it is used in a dependent way; in the other it is used in an absolute
way.
- In 1 John life is manifested; in the Gospel, logos is manifested.
Due to the similarities, some scholars are of the opinion that ‘what was in the beginning’
in 1 John refers to the pre-existence of the logos from the beginning of creation as in Gen
1 ‘In the beginning...’
‘From the beginning’ means from eternity. Some say that the 1 John is referring to the
logos seen in the Gospel.
Note again the difference:

1 John: ‘From the beginning’
Gospel of John: ‘In the beginning’.
‘From the beginning’ seen in 1 John refers to the preaching: what was heard from Jesus:
cf. 1 John 2,7; 2,13.14.24; these refer to the preaching of Jesus. See also 1 John 3,8 that
does not refer to the preaching. Thus, ‘what was from the beginning’ is the preaching of
Jesus. This does not exclude the eternal logos for it is the subject of this preaching. The
verb ‘to hear’ occurs two times. ‘We proclaim’ in v.3 also refers to preaching.
The neuter pronoun, o] can also refer to a human person; cf. 1 John 5,4. However, in 1 John
1,1 this neuter does not refer to the person of the Logos. It is indeed difficult to interpret
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this pronoun in its context here. It is the object of the verbs that follow. If it is taken to be
the ‘preaching’, then it will be in accord with the verbs that follow it.
The absolute sense of ‘from the beginning’: Jesus is the beginning of this new stage.
The disciple experienced this in Jesus’ preaching. The community encountered it through
the word of the disciples. The transcendent sense of ‘from the beginning’ is not excluded.
Other elements that clarify this are from the parallelism between a – a1
- From the beginning
- We announce also to you.
This is the first argument.
Another is the connection between vv.1 and 3 on one hand and v.5 on the other.
What was in the beginning we announce to you (vv.1 and 3). In v.5 we have ‘this is what
we proclaim to you’. It is like a complement.
Another observation: this is from the whole Letter. The object of the Letter is
fellowship with God. But the criteria for this fellowship are faith and charity. These criteria
are assured only if there is continuity between what was in the beginning and what we
announce now. This continuity guarantees the faith. We see this in John 15,27: ‘… you are
with me form the beginning’.
In Luke 1,2, one find: ‘Those who were with Jesus and who became ministers of
the word’. Writing to the Philipians, Saint Polycarp, a disciple of the Apostle John, has this
to say: “Leaving false doctrine we have to turn to the word which has been given from the
beginning”. This is an emphasis on the continuity. The subject of 1 John is “what was in
the beginning”. Further subject of the letter is “what we have heard, seen with our own
eyes. These two verbs are repeated in vv.1b, 1c and 3a, even though their order is not the
same in all these verses.
The verb avkhko,amen from avkou,w “to hear”, “listen to”, is a typical verb used for
expressing listening or hearing a message, word. Luke 10,24 is a good example of this
usage. In John 1,5, the writer says “this is the message we have heard from him…”.
The other verb is o`ra,w “to see”; it is a verb of vision. In constrast to ble,pw which
is for external vision, o`ra,w indicates a profound vision. Though external vision is involved,
the meaning is more profound than ordinary “to see”. In fact, it is connected to the verb “to
believe”.
In our text, the tenses for both avkhko,amen and e`wra,kamen are perfect tense, which
indicates an action that took place in the past with its effect in the present. In this context,
it means: what we have heard, but the effect continues with a present possession. The same
applies to the verb “to see”. The direct object of the letter is “what we heard and saw in the
past but with the effects in the present.
Who is the subject of these verbs? The subject is plural (we) in contrast to “you”
(plural). Who are the “we”? There are two interpretations of this plural subject:
(i) A group of those who have seen Jesus.
(ii) One person alone. Even though the verb is plural, it can refer to one person.
Why? It could be an instance of author’s plural. This is confirmed in v.4 where
this “we” is writing. Here the author says “we” which most probably refers to
“I” but author’s plural is used.
“What we have contemplated and touched with our hands”.
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The verbs here are:

(i) evqeasa,meqa from qea,omai contemplate; it is a verb of vision; profound and
protracted vision that becomes contemplation.
(ii) evyhla,fhsan from yhlafa,w touch. In Luke 24,39 when Jesus appeared to his
disciples after his resurrection, he asked them to touch him. In using this verb,
Luke excludes every phantasm from the event of the Risen Lord. In John, this verb
neans a proof that the Word that was in God was manifested to human beings.
One observes that these two verbs are in aorist; that is punctual event in the past. In other
words, John refers to concrete past events. This is further highlighted by the phrase “with
our eyes”, “with our hands”, which emphasize reality. All these show the object of the
letter.
“…concerning the word of life” peri. tou/ lo,gou th/j zwh/j&.

What does this mean? Two interpretations:
(i) It refers to the eternal Word made flesh.
(ii) It refers to the message of the preaching
Reasons for the first (i) interpretation:

- the preposition peri, + genitive as we have here indicates and substitutes for the
accusative case.
- In the Prologue John 1,4, the phrase “in him was the life”, that is the Word of life.
Therefore, it refers to the Word of life.
Reasons for the second (ii) interpretation:

The way logos is presented here is tou/ lo,gou th/j zwh/j shows that it refers to the message
of the apsotles’ preaching. Logos is always presented in an absolute way, that is without
further qualification as we have here “of life”. Whenever it is further qualified, it indicates
a message; examples are 1 John 1,10; 2,5.7.14. The complement “of life” is frequent in
John: John 5,29: resurrection of life; 6,35 “the bread of life”; 6,68 “word of life”; Rev
2,7.10; 3,5 “tree of life”.
But in peri. tou/ lo,gou th/j zwh/j& we have peri, + genitive. The genitive here is
partitive; it indicates a part of something; that is, it means that it is not the entire message
but a part of it. In this way, the sense of the expression is: it refers to the message; that is,
a part of the message. It is part of the content of the message. However, the “word” is not
excluded; it is part of the content of the message.
It is observed that at the end of verse 1, there is a coma; this means that the sentence
has not yet ended; something follows. That is to say that the “word of life”is not the object
of the verb “to touch”. So this verb does not depend on or go with the “word of life”. On
what depends then this peri. tou/ lo,gou th/j zwh/j&. It introduces v.2; that is, v. 2 is a
parenthesis. In v.3 the object of the proclamation is repeated. peri. tou/ lo,gou th/j zwh/j&
depends on the verb in v.3; that is, “declare”; that is, we declare the message to you, the
word of life. The message we declare to you is the word of life.
In v.3, what does this “declare” avpagge,llomen from avpagge,llw mean? First, it is a
compound word from avpo, and avgge,llw. It is different from avnagge,llw from avna and
avgge,llw which indicates a repetition of the action “to declare” (cf. John 16,14.15). It also
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means a revealing of what is not known (John 4,35; 5,15). But in 1 John 1,3 we see
avpagge,llw. This indicates the point of departure of the action “to declare”. This is what the
preposition avpo, “from” means here. This point of departure is our experience. In our text,
this verb is seen in its plural form which could mean a group or the author’s plural.
The verb avpagge,llomen is in present tense in contrast to all the other preceding verbs
which are all in the past tense. The present tense indicates the continuity which exists
between the past and the present. All the past are made present in the verb avpagge,llomen,
which is in the present.The object of this verb is avggeli,a (1 John 1,5; 3,11).
Who are the addressees of avpagge,llw?

In v.3a we see kai. u`mi/n; the particle kai, in this context means ‘also’ and not ‘and’. Some
manuscripts do not have kai, before u`mi/n ‘you’. Who are these u`mi/n ‘you’?
Some scholars say that they are the readers as in contraposition to hearers. This
opinion, however, is strange. But ‘you’ is in contrast to the first person plural, that is, ‘we’;
‘we’ had the experience and ‘we’ announce it to ‘you’ (we ↔ you). This ‘we’ is
emphasized more in the phrase i[na kai. u`mei/j koinwni,an e;chte meqV h`mw/n “so that you also
may have fellowship with us” (v.3). Therefore, the readers are the addressees of this in
contrast to the ‘we’; not in contrast to the hearers.
2.3.2 The Purpose of 1 John
It is i[na kai. u`mei/j koinwni,an e;chte meqV h`mw/n “so that you also may have fellowship with
us” (v.3). One notes that i[na comes before the verb e;chte which is present subjunctive.
e;chte is in contrast to aorist subjunctive which indicates the beginning of this fellowship;
but the present subjunctive means that the addressees already have the fellowship. They
are being invited to continue to have this attitude of faith which produces fellowship. This
is explained in the whole letter. This is because in 1 John the author shows that in his
community there is anti-Christ, that is, danger of non-continuity (cf. 1 John 2,18-19. 22-
23.26). The addressees are being encouraged to continue in the faith in spite of difficulties.
koinwni,a determines the whole orientation of the letter, for this word is seen in the
prologue (1 John 1,1.3a.6.7). Verse 3b functions as the explanation of v.3a. koinwni,a is not
seen in the body of the letter but only in the verses indicated here. The meanings of this
word include:
(i) “To be in him” (1 John 2,5; 5,20)
(ii) “To remain in him” (1 John 2,6.26)
(iii) “We in him and he in us”, that is, reciprocity of this fellowship (1 John 3,24;
4,13)
i[na kai. u`mei/j koinwni,an e;chte meqV h`mw/n “so that you also may have fellowship with us”
(v.3). You have fellowship with us, because we already have fellowship with him. All these
will be the fruit of receiving the message. Here we see contrast between “you” and “we”.
There is also continuity, that is, the privileged disciples who experienced the Lord and the
readers or the addressees of this letter.
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2.4 Second Part of the Prologue (v.2+3b (B +B1)
These two correspond to each other. Verse 2 is a parenthesis that explains v.1, the word of
life. The same we see in v.3b which explains the fellowship in v.3a.
2.4.1 1 John 1,2
2 kai. h` zwh. evfanerw,qh(

kai. e`wra,kamen
B kai. marturou/men
kai. avpagge,llomen u`mi/n th.n zwh.n th.n aivwn, ion
h[tij h=n pro.j to.n pate,ra
kai. evfanerw,qh h`mi/n&
This verse has a concentric structure, concentric parallelism

a – emphasizes life that is revealed
a1 – is again on revelation of this life
b+ b1 – on personal experiences
c – this life is qualified
The content of this verse is ‘life’ zwh, that is revealed evfanerw,qh is a verb indicative aorist
passive 3rd person singular from fanero,w “to reveal” . This verb occurs 9x in John, Matt
0x, Mark 3x, Luke 0x. In John it indicates revelation and it is employed to show:
- Facts done by Jesus e.g. John 2,11, the wedding feast. He manifested his glory. This
is through the changing of water into wine.
- Through his word: John 176: “I have made your name known to those whom you
have given me from the world”.
Therefore, life zwh, that is revealed is the same as to say the Word is made flesh.
evfanerw,qh (‘was revealed’) is aorist, that is a fact that was done at a point in the past. It is
an allusion to the Incarnation. In v.2 this life is qualified with the adjective aivwn, ion
‘eternal’, and this is God’s characteristic; hence, ‘eternal life’ in this context means the
divine life we have through faith.
h[tij
This is a generic pronoun; it stresses the special motive or the reason why this life is
emphasized here’
h=n ‘was’
is imperfect tense of the verb ‘to be’. It occurs also in the Prologue to the Gospel according
to John.
pro,j
has a special meaning different from para. John uses para whenever he places one person
beside another person. But pro,j with accusative indicates a sense of movement; one beside
another but more a movement to another. The eternal Word was not only beside the Father
but also has personal relationship with the Father.
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marturou/men ‘we testify’

This verb occurs for the first time in 1 John. Experience is the foundation of this testimony.
This experience is expressed in the preceding verb e`wra,kamen ‘we have seen’, which is in
perfect tense.
avpagge,llomen ‘we announce’

It is a verb of proclamation which is done though this letter.
2.4.2 1 John 1,3b
kai. h` koinwni,a de. h` h`mete,ra meta. tou/ patro.j

1
B kai. meta. tou/ uiòu/ auvtou/ VIhsou/ Cristou/Å
koinwni,a ‘fellowship’
This word is seen in v.3a. Verse 3b explains it further. Verse 3b is parallel to v.2. Three
ideas are seen in these two parallel verses:
- Each is an explanation of a term
- koinwni,a ‘fellowship’ is ours
- the ‘life’ is of God, divine; the fellowship is in the father and in Christ; that is, in
the divine life.
Verse 3b begins with kai,, a copulative ‘and’ in this context.
de, is a strong emphasis on the characteristic of this fellowship. It shows the nature of this
fellowship.
meta. tou/ patro.j ‘with the Father’

This fellowship with the Father is possible in the Son, Jesus Christ (the name of faith).
When the author speaks of this fellowship he speaks of reality, of something that happened
in history.
In the Vulgate version of this text, the Latin reads, et societas nostra sit cum Patre
et cum Filio eius Iesu Christo ‘so that our fellowship may be with the Father and with his
Son Jesus Christ’. The Vulgate presents it with the verb sit ‘may be’; that is, a desire to
have fellowship with the Father and the Son. The author wants to say that the reader may
have fellowship with the Father and his Son Jesus Christ. The criteria for this fellowship
are presented in the whole letter. These are faith and love. Love is a criterion that shows
that one is in fellowship with the Father and the Son.
2.4 1 John 1,4

4 kai. tau/ta gra,fomen h`mei/j(
11
A i[na h` cara. h`mw/n h=| peplhrwme,nhÅ.
This is parallel to v.3a. In v.3a the object of the letter is o] adjective pronoun relative
accusative neuter singular (no antecedent) from o[j; while in v.4 this object is presented as
tau/ta ‘these things’
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gra,fomen ‘we write’ in v.4 corresponds to e`wra,kamen (verb indicative perfect active 1st
person plural) from o`ra,w ‘to see’.
avpagge,llomen ‘we declare’ (verb indicative present active 1st person plural) from
avpagge,llw in v.3a becomes gra,fomen we write in v.4.
The aim of the letter, according to v,3a, is ‘fellowship with us’; in v.4 the purpose
of the letter is ‘so that our/your joy may be complete’.
tau/ta ‘these things’

It refers either to the rest of the content of the leter or to what has been written before this
verse.
gra,fomen we write
This is present plural first person indicative. Though plural, it refers to one person; it is
author’s plural. This plural become singular in the letter (cf. 1John 5,16). The aim of the
letter is seen here: so that our joy may be complete.
h` cara, joy
Occurs for the first time in this letter; cf. 2 John 12; John 15,11; 16,24; 17,13. In the Gospel
this cara, is presented with lu,ph ‘grief’, ‘sorrow’ (John 16,20.22). Sorrow comes before
joy. In 1 John 1,4, cara, has theological meaning. There is joy because of fellowship with
the Father and the Son. This is the same mean when cara, occurs in the Gospel.
h` cara. h`mw/n ‘our joy’; that is, the joy of the author and the addressees.
peplhrwme,nh ‘may be complete’

This verb is participle perfect passive nominative feminine singular from plhro,w ‘to be
complete’, ‘make full’, ‘bring to an end’. It is different from teleio,w which indicates
fullness of a possibility that grows until perfection. plhro,w is just the fullness of a
possibility. It is significant that it occurs here with cara,; cf. John 15,11; 16,24; 17,13. The
fullness is from the words of Jesus (John 15,11). In John 17,13 it is from the prayer of
Jesus, asking in the name of Jesus. The fact that one asks in Jesus’ name is a cause of great
joy. In John 3,29 the presence of Jesus is a cause of great joy. peplhrwme,nh is participle
perfect passive nominative, and it means continuity of the fullness of joy. The joy of the
writer is fellowship with the Father and the Son, and that the readers also share in this joy.
2.5 1 John 5,13-21
This is the conclusion of 1John. Not all agree that this is the conclusion of this letter. Some
say that it is only verse 3 that is the conclusion, and that the rest of the verses are later
addition. On the other hand some are of the opinion that this section of the letter is the
conclusion because it summarizes the themes developed in the body of the letter. For
instance, in v.13 the addressees are also mentioned and in vv.14-20 one finds the verb
oi;damen ‘we know’, which is expression of faith. The general structure of this passage is
summarized thus:
General Presentation
A Tau/ta e;graya u`mi/n i[na eivdh/te o[ti zwh.n e;cete aivwn, ion(
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eva.n oi;damen o[ti avkou,ei h`mw/n … oi;damen o[ti e;comen

oi;damen o[ti pa/j o` gegennhme,noj evk tou/ qeou/ ouvc a`marta,nei(
oi;damen o[ti evk tou/ qeou/ evsmen
oi;damen … o[ti o` uiò.j tou/ qeou/ h[kei
A tekni,a( fula,xate eàuta. avpo. tw/n eivdw,lwnÅ
1
2.5.1 Structure and Exegesis of the different parts of 1 John 5,13-20
1 John 5,13-17
a. tau/ta e;graya u`mi/n v.13

b i[na eivdh/te
A b1 o[ti zwh.n e;cete aivwn, ion(
1
a toi/j pisteu,ousin eivj to. o;noma tou/ uiòu/ tou/ qeou/Å
a. kai. au[th evsti.n h` parrhsi,a h]n e;comen pro.j auvto,n v.14

b. o[ti eva,n ti aivtw,meqa kata. to. qe,lhma auvtou/
c avkou,ei h`mw/nÅ
B kai. eva.n oi;damen v.15
1
c o[ti avkou,ei h`mw/n
b1 o] eva.n aivtw,meqa(
a1 oi;damen o[ti e;comen ta. aivth,mata a] hv|th,kamen avpV auvtou/Å
VEa,n tij i;dh| to.n avdelfo.n auvtou/ v.16

a. a`marta,nonta a`marti,an mh. pro.j qa,naton(
b. aivth,sei kai. dw,sei auvtw/| zwh,n(

1
A c. toi/j a`marta,nousin mh. pro.j qa,natonÅ
c1 e;stin a`marti,a pro.j qa,naton\
b1 ouv peri. evkei,nhj le,gw i[na evrwth,sh|Å
a1 pa/sa avdiki,a a`marti,a evsti,n( v.17

kai. e;stin a`marti,a ouv pro.j qa,natonÅ
Structure of 1 John 5,13-17

Following the structure presented above, A (v.13) is directed to the addressees and A1
(v.17) speaks of the addressees again but also directed to each of these addressees. In v.13
the writer addresses all; in v.17 he speaks to each individual. A and A1 are parallel. B
section, that is, vv.14-15, is a summary of prayer of petition.
Verse 13
The Structure
a. to the addressees
a1 the addressees are qualified
b – b1 two verbs on the addressees and the purpose of the letter.
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tau/ta ‘these things’ - this is the subject of the letter
e;graya the author uses first person singular

u`mi/n ‘to you’ (plural) – the addressees are presented in a general way as seen in 1,2-3; 2,1;
2,13-14.
toi/j pisteu,ousin ‘to you who believe’; it is present participle, qualifying the addressees.
They already believed.
eivj comes after pisteu,ousin (believe) and it indicates a movement to the object of this faith.
to. o;noma ‘the name’ – the manner in which a person is revealed; Father – paternity; Jesus
– Son.
i[na eivdh/te o[ti zwh.n e;cete aivwn, ion( ‘that you may know that you have eternal life’.
This is the purpose of the letter.
eivdh/te you know: The synonym ginosco means ‘knowledge’ that comes from experience.
eivdh/te on the other hand is perfet tense active subjunctive from oi=da (perfect with present
meaning) which is an absolute knowledge, God’s gift of knowledge, a sure and absolute
knowledge. The perfect sense of eivdh/te implies that the addressees already know that they
have eternal life. The author writes so that they continue to know that they have eternal
lfie. Therefore, it is not merely to begin to know.
e;cete verb indicative present active 2nd person plural from e;cw ‘to have’.The addressees
have eternal life; they participate in the divine life; and the basis is their faith: toi/j
pisteu,ousin.
From the above explanation, we can say that v.13 complements the prologue seen
at the beginning of the letter and the conclusion of the Gospel (John 20,30-31).
1 John 5,14-15
This encapsulates the summary of the doctrine seen in this letter. From the scheme
presented above the structure of these verses is as follows:
(i) a – a1 e;comen
(ii) b – b1 aivtw,meqa
(iii) c – c1 avkou,ei
The Content of 1 John 5,14-15

Verse 14
parrhsi,a ‘courage’, ‘confidence’, ‘boldness’, ‘fearlessness’
We can present ourselves to God with confidence in spite of our weakness. This confidence
is of two levels:
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- in the eschatological sphere; that is, in the last judgment. Believers have no fear of
the divine judgment (cf. 1 John 2,28; 4,17).
- In prayer (cf. 1 John 3,21; 5,14)
pro.j auvto,n ‘towards him’

Who is this ‘him’? There are two possibilities:
- According to v.13, pro.j auvto,n can be a reference to Jesus, the Son of God.
- It can also refer to God. In a more concrete way it refers to God (cf. 1 John 3,21).
It is explicit reference to God in 1 John 3,21. Therefore we can say that pro.j auvto,n
of 1 John 5,14 refers to God.
avkou,ei ‘he hears’; from avkou,w. John uses this for heeding to prayer. The Synoptics use
di,dwmi or lamba,nw.
aivtw,meqa ‘we ask’; from aivte,w ‘ask’, ‘ask for’, ‘request’. This can be predicated of human
beings (Matt 7,7; John 14,14) and of Jesus. It is used for prayer of request.
The direct object of this prayer in 1 John 5,14 is ti ‘anything’; this signifies the
universality of this prayer. God hears all we may ask. The conditional mood is expressed
with the particle eva,n (cf. John 14,13; 15,7-10; 16,24; 1 John 3,22). In the Synoptics, there
is no conditional expression; it is absolue: ‘ask and you will receive’(Matt 7,7; Luke 11,9).
The condition in 1 John 5,14 is further articulated in the phrase, kata. to. qe,lhma auvtou/
‘acording to his will’. This can be understood in two ways:
- Objective, that is, the object of the will.
- Subjective, that is, the act of willing.
If this is objective, it follows that if we ask what God wills, then he will hear us. Here it
refers to ti ‘anything’, provided that this is what God wills. However, this seems strange
in this context because the author says that this is the confidence we have in him. If he
hears only what he wills, then where is the confidence?
The subjective sense of kata. to. qe,lhma auvtou/ ‘acording to his will’ seems a more
plausible explanation. This means that if we ask, and in our asking we do as God wills,
then he hears us. That is, our prayer is done as God wills. This is indeed the motive of the
confidence we have in him.
In 1 John 3,22-23 we find what God wills; this is his commandment, that we belive
and love one another. In other words, faith and charity go together. Here lies every method
of prayer. In the Gospel we read that if we ask in his name he hears us (John 9,31.
Verse 15
This seems a repetition of v.14; tautology? The only new thing in v.15 is oi;damen ‘we
know’; this occurs twice in this verse. The rest of v.15 is found also in v.14.
The first oi;damen affirms ‘and if we know that he hears us in whatever we ask’. The
fact that we know that he hears us is a step forward, for we know with certainty that he
hears us. This is an attitude of faith.
The second oi;damen is not a repetition of the first. The first is a confession of faith.
The second does not express motive of faith but of personal experience. It is an expression
of personal awareness that God hears prayer. The author begins with his personal
experience.
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1 John 5,16-17
This section is on mortal sin and believers’ attitude to it.
Verse 16
‘Brother’ because the person is a believer.
a`marti,an mh. pro.j qa,naton ‘not a mortal sin’: The OT background to this could be Deut
22,26 and Num 18,22. Some sins have death penalty.
But in 1 John 5,16, pro,j indicates orientation towards something or someone. Hence, the
author wants to say that there are some sins that produce death; that is, sins that deprive
one of the divine life.
aivth,sei verb indicative future active 3rd person singular OR verb imperative aorist active
3rd person singular from aivte,w ‘to ask’. This verb is typical for prayer of petition. It is
future in this context but with the meaning of imperative.
dw,sei ‘will give’: verb indicative future active 3rd person singular from di,dwmi ‘give’. This
future tense connotes certainty of what will be given.
Who are the subjects of these two verbs? One of the brothers (believers) could be
the subject of aivth,sei. In the Greek text, the subject of dw,sei ‘will give’ is God. However,
the Latin Vulgate reads dabit ‘he will give’. Some Greek manuscripts read dw,sei ‘will
give’, without specifying the subject. The interpretation could be that ‘man in asking divine
favour for his fellow gives him life’.
zwh,n noun accusative feminine singular from zwh,. It has no definite article in the Greek
text. This implies that the person already has life; the life being asked for is the augment
or increase in this life which sin weakens.
toi/j a`marta,nousin ‘to those whose sin…’ This is plural and it widens the number of those
being prayed for.
e;stin a`marti,a pro.j qa,naton\ ‘there is sin that is mortal’

The author does not mention those sins in this context. But we can deduce them from other
parts of his letter. In 1 John 2,18-19.22-23, he mentions the ‘antichrist’, that is the refusal
of faith; refusal to believe that Jesus is from God. If a person negates this core of the
Christian faith, he/she sins.
What is John’s attitude to this type of sin? That we should not pray for such people?
But John does not prohibit praying for such people.
ouv peri. evkei,nhj le,gw i[na evrwth,sh|Å ‘I do not say that you should pray about that’.
In Greek evkei,nhj is feminine and it agrees in the text with a`marti,a ‘sin’. From this one can
understand what the author wants to say: ‘I do not ask that you pray for the sin’. Again, the
verb that the author uses further clarifies his intention. This verb is evrwth,sh| from
subjunctive aorist active 3rd person singular from evrwta,w ‘ask’, ‘request’. John uses this
verb for Jesus’ prayer to God.
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1 John 5,17
Every attitude that breaks or removes us from our relationship with the just God is sin (cf.
1 John 1,9).
2.6 Some General Themes in I John
It is not easy to know the literary genre of this letter. The letter does not have any closing
remarks, nor is there any initial address. The situation of the community is also not
specified. Sometimes the addressees are called ‘children’, ‘fathers’, etc.
The concrete circumstances are sometimes mentioned; a good example is
‘antichrist’. The letter has doctrinal and kerygmatic orientations. But it is neither a letter
nor a doctrinal treatise. On account of this, the letter can be called homiletic writing; it has
doctrinal and kerygmatic aspects.
2.7 Structure of 1 John
Prologue 1,1-4
Part I 1,5-2,28 Fellowship with God (light)
A 1,5-2,2 walking in the light: sinless life
B 2,3-11 love
C 2,12-28 faith
Part II 2,29-4,6 Fellowship with God (Sonship)

A1 2,29-3,10 to do good –war against sin
B1 3,11-24 love
C1 4,1-6 faith
Part III 4,7-5,12 Criteria for fellowship with God

B11 4,7-21 love
C11 5,1-12 faith
Conclusion 5,13-21
The central theme in the whole letter is fellowship with God. In Part I this fellowship is
presented in the aspect of light. God is light and we have to walk in this light.
In Part II fellowship with God is presented as sonship. Christians should behave
like children of God.
In Part III the criteria for this fellowship are faith and love. These are seen in all the
three parts of the letter.
In Part I, there are three stages; we should walk in the light. The first criterion is
love. If we love, we know we are walking in the light. The second criterion is faith. These
two criteria are seen in the entire letter.
Part II has three stages. First, we have fellowship with God if we do good. The two
criteria are also love and faith.
In Part II the two criteria are also love and faith.
These three parts have some literary devices; they are arranged in a certain order.
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Parts I and II
In Parts I and II, in the A and A1 the term a`marti,a ‘sin’ is frequent. It occurs 7x in A and
9x in A1. This word justifies the parallel between A and A1. Another parallel word is
di,kaioj ‘just’; it occurs 2x in A and 6x in A1.
In B and B1 we have evntolh, ‘commandment’; it occurs 6x in B and 4x in B1. This
word occurs only in this section of 1 John. Another word is love which occurs 2x in B and
8x in B1.
In C and C1 ‘fellowship with God’ is seen in 2,12-14 // 4,6; kosmos in 2,15-17 //4,1-
5 (6x); ‘faith’ in 2,18-27 // 4,1-6, and finally, ‘Antichrist’.
B11 and C11: In these parts we see the criteria for fellowship with God: faith and love.
There is some intensification in the way these criteria are presented in the three parts of the
letter. In Part I, these criteria are separated 2,3-11 (love) // 2,12-28 (faith). In Part II, these
two are presented as object of the same commandment (3,16-23); there is a kind of link
between the two terms of love and faith. In Part III, these two criteria acquire a greater
relationship: one becomes the object of the other: we have believed in the love he has for
us.
Summary: Amplification in the use of these criteria:

Love: I 5x; II 8x; III 32x
Faith I-II 2x; III 7x
***1 John is called letter of love / charity.
2.8 Problem of Authorship of I John
The name of the author is not mentioned in the letter. The letter simply presents the author’s
experiences: we have seen, heard and touched. Perhaps, relation with the Gospel can help
us to know the author.
The 1 John and the Gospel are independent but they have common characteristics,
especially in the style, vocabulary, theological themes (life, sonship of Jesus and of
Christians, love, and truth). The differences are in the vocabulary. Some themes in the
Gospel are not seen in the letter; e.g. glory, glorification, sending, judging, being born from
above. These are not seen in the letter. On the other hand, some terms in the letter are not
seen in the Gospel; e.g. koinonia, Parousia, antichrist. But similarities are more than the
differences. Some say that the similarities exist because of common authorship. There
could be a Johannine School which is the place of origin of the Gospel and the letter. The
differences could be attributed to different literary genres of the two works.
2.9 The Addressees of 1 John
There is no specific Church mentioned in the letter as in Pauline letters. No specific person
is mentioned. But it seems the addressees belonged to Johannine community. Sometimes
there is some allusion to circumstances, Sitz im Leben. There seems to be some difficult
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situations in this community such as the presence of antichrist, false prophets. The doctrinal
attitudes of these prophets are:
- They reject the Incarnation of Jesus
- They affirm that the Messiah received baptism at Jordan but did not die on the cross.
1 John presents the moral setback in the community:

- Some in the community say that they have no sin in them; thus the author writes:
‘if anyone says he has no sin …
The addressees include Christians in the Early Church who have some challenges in their
faith. Thus the author says that the aim of the letter is that they have fellowship with the
rest of Christians.
2.10 Date of 1 John
It was when John was at Ephesus. It could be before the Gospel of John was written. No
one is sure of the exact date.
2.11 2 John and 3 John
These two are letters in the real sense of the word. This is because they are addressed to
specific persons. 2 John is addressed to ‘elect lady and her children’. This could be a
Church. At the end of the letter she is greeted by another ‘elect sister’. In other words, the
letter is addressed to an entire Church.
In 3 John specific person is also mentioned, ‘beloved Gaius’
2.11.1 Contents of 2 John and 3 John
2 John is a synthesis of the terms seen in 1 John; it is an exhortation to love, to have

fellowship with Father and the Son. The key to this fellowship is to maintain unity among
the believers. ‘Antichrist is also mention in this letter.
3 John urges Gaius to maintain the missionaries sent to them. There is in this letter
the repetition of the theme of ‘truth’.
2.11.2 Authors of 2 John and 3 John
The words in these two letters are similar to that in 1 John. It is possible that the three
letters came from the same source. In 1 John plural is used for the author; but in 2-3 John
it is singular, o` presbu,teroj ‘the elder’. Some say that there are two persons with the name
John: the Apostle John and another John; that is, John the apostle and John the elder; and
that this elder is known also in the community. There are, however, some who identify
John the Apostle with the person called elder in these letters. Other scholars are of the
opinion that there was a Johannine school that is behind the letters.
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2.11.3 Date of Coposition of 2 John and 3 John
1 John was perhaps written before the Gospel. 1 John is an elaboration of what we find in
2-3 John. It is not easy to give a date to these letters. The only thing certain is that they
were composed later than most NT books.
2.11.4 Place of Composition of 2-3 John
According to Irenaeus, these letters were composed in Ephesus where John spent the last
days of his earthly life.
3. The Book of Revelation to John
The first chapter of this book is the key to the understanding of the entire book. Our study
of this book, therefore, begins with an exegesis of Chapter I, which can be divided in three
parts:
- Verses 1-3: The Title of the Book
- Verses 4-8: Epistolary Exordium or Introduction
- Verses 9-20: The First Vision
3.1 Revelation 1,1-3: The Title of the Book
3.1.1 Structure of 1,1-3
a VApoka,luyij VIhsou/ Cristou/ v.1

h]n e;dwken auvtw/| o` qeo.j
A b dei/xai toi/j dou,loij auvtou/
c a] dei/ gene,sqai evn ta,cei(
B kai. evsh,manen avpostei,laj dia. tou/ avgge,lou auvtou/ v.2

tw/| dou,lw| auvtou/ VIwa,nnh|(
a o]j evmartu,rhsen
B1 b to.n lo,gon tou/ qeou/
b1 kai. th.n marturi,an VIhsou/ Cristou/
1
a o[sa ei=denÅ
a1 maka,rioj o` avnaginw,skwn v.3

kai. oi` avkou,ontej tou.j lo,gouj th/j profhtei,aj
A b1 kai. throu/ntej ta. evn auvth/| gegramme,na(
c1 o` ga.r kairo.j evggu,jÅ
Verse 1 is repeated in v.3, and the three key ideas repeated are:
- The name of the book, which is called Revelation of Jesus in v.1. The book is also
called prophecy in v.3; hence, the title of the book is both Revelation and Prophecy.
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- The addressees of the book are first the servants of Jesus Christ in v.1. In v.3 these
servants are qualified thus: those who hear and those who keep what is written in
this book
- The content of the book is “what must must soon take place” (v.1)
The author of the book is mentioned in v.1; he is called John and further designated as
“who testified to the word of God and to the testimony of Jesus Christ, even to all that he
saw” (v.2). Section B (v.2) above is the experience of this author and the content of this
experience.
3.1.2 Exegesis of Rev 1,1-3 in a Thematic Sequence
There are three themes in these three verses and the following exegesis concentrates mainly
on these themes:
- The Title of the Book
- The Origin of the Book
- The Addressees of the Book
3.1.2.1 The Title of the Book
(i) The book is called the Revelation (Apocalypse) of Jesus Christ. It is novelty that this
book is so titled. No other book in the Bible is directly called Apocalypse, even though
there have been books on revelation. What is the meaning of Revelation in this context? In
Greek the term is Vapoka,luyij. This occurs in the LXX and in the NT; it is derived from
the preposition Vapo ‘from’, and kaluptw ‘to hid’. Hence, Vapoka,luyij means to draw out
something hidden. In its profane usage, it means to manifest something obscure. In the
LXX, it has both the profane and the religious meanings. It is God that reveals hidden
things to human beings. In the NT this word has religions meaning. The manifestation or
revelation is from God. It is God who reveals his secret.
In Rev 1,1 the author uses dei/xai which is a verb infinitive aorist active from
dei,knumi “show, point out, make known”. It explains further and completes the meaning of
Vapoka,luyij which is used here in its religious sense (cf. Rev 4,1).
a] dei/ gene,sqai evn ta,cei( ‘what must soon take place’ (v.1)
This is the content of the revelation. The word dei/ (not translated in this contex) indicates
something necessary, something willed by God; need for something to happen.
gene,sqai is a verb infinitive aorist middle deponent from gi,nomai. Of its many
meanings, here it means ‘to happen’.
evn ta,cei ‘immediately’; it has the following connotations:
- temporal immediateness (Acts 12,7); the angel said to Peter to rise immediately.
- In the apocalyptic sense, it has a particular meaning. It means something that will
happen unexpectedly, solemnly, gloriously. When evn ta,cei is used as in Luke 18,8,
about the importunate judge, at the end Jesus said that the judge would hear and do
justice; that is, he would hear in a way that we do not know. It is not a temporal
immediateness but unexpectedly.
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(ii) The Book is also called profhtei,a ‘prophecy’ (v.3). This occurs again in
22,7.10.18.19). Prophecy predicts what will happen. The role of prophet is not only to
predict, but also to instruct, lead, teach, encourage, reprimand. Therefore, when the Book
is called prophecy, it is understood in a general way comprising all these aspects of
prophecy, which is, sustaining the faithful in the present difficulties or suffering.
3.1.2.2 The Origin of the Book
There are levels of origin of this book according to Rev 1,1-3:

a. God is the principal origin according to v.1. It is given to Jesus by God as in John 12,49;
Jesus transmits what he hears from the Father. The verb ‘gave’ e;dwken indicative aorist
active 3rd person singular from di,dwmi occurs about 58x in John’s Gospel.
b. The second level of origin of the book is Jesus Christ. God gave this revelation to Jesus
Christ. In the text, Jesus Christ is in genitive case and this has two senses:
- Subjective sense: Jesus is the subject that does this revelation. He himself reveals the
things that will happen. This is explained with the verb dei/xai infinitive aorist active from
dei,knumi “show, point out, make known”.
- Objective sense of the genitive case means that Jesus is the object of the revelation. In
this way the whole book is Christocentric. Jesus is the centre of this revelation. It is said
of this Jesus that revelation is given to him by God.
c. The third level of origin of the Book is Angel (cf. also 22,16)
d. Finally, John is another origin of the Book. He is called ‘servant of Jesus. His service is
manifested in his testimony o]j evmartu,rhsen ‘who testified’ (v.2). The object of this
testimony includes:
- the word of Jesus
- the testimony of Jesus
- all that he saw
These three converge because the word of God is Jesus himself (Rev 19,13). Jesus is the
Word of God. This Word of God coincides with the witness of Jesus, that is, the Word of
God. We note that in the text Jesus Christ is in genitive case in the phrase ‘testimony of
Jesus Christ’, and this can be explained in two ways:
- Jesus as he who gives the testimony
- Jesus as the object of the testimony
o[sa ei=den ‘all that he saw’

This is another object of this revelation. This is reminiscent of 1 John 1,1. The object of
this testimony is a personal experience. ei=den is a verb indicative aorist active 3rd person
singular from ei=don second aorist of o`ra,w ‘to see’. In the Book of Revelation, this verb
occurs 22x; it is used for vision; and the verb avkou,w ‘to listen’, ‘heed’ 46x.
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3.1.2.3 The Addressees of the Book
They are called in v.1 toi/j dou,loij auvtou/ ‘to his servants’; that is, the servants of Jesus
Christ. In v.3 it is said of these servants ‘blessed are those tho hear and who keep what is
written in it (book)’. The word for ‘blessed’ in this text is maka,rioj, ‘blessed’, ‘fortunate’,
‘happy’ usually in the sense of privileged recipient of divine favour’ (cf. 1,3; 14,13; 16,15;
19,9; 20,6; 22,7.14). In 1,3 the blessed are the servants of Jesus Christ.
maka,rioj o` avnaginw,skwn ‘blessed is he who reads aloud …’

avnaginw,skwn is a verb participle present active nominative masculine singular from
avnaginw,skw ‘read’. It refers to the reader who proclaims the book in reading. One can infer
from this that the book had a liturgical orientation. This is confirmed in 22,17.20.21. These
passages are the responses of the community. They respond ‘Amen’. So, the first person
that is predicated of maka,rioj ‘blessed’ is the reader. Others are:
- oi` avkou,ontej ‘those who hear’
- throu/ntej ‘those who keep’
These two verbs ‘hear’ and ‘keep’ are common in John’s Gospel. In Rev 1,3 the object of
these two verbs is:
- tou.j lo,gouj th/j profhtei,aj ‘the words of this prophecy’
- ta. evn auvth/| gegramme,na ‘what is written in it’
In other words, the words heard become what are written.
Why are these categories of persons called ‘blessed’? It is because o` ga.r kairo.j
evggu,j ‘for the time is near’. ga,r ‘for’ indicates this motive. Kairo,j is different from crono,j.
crono,j is used for chronology, the actual time of the clock. Kairo,j is for special time,
opportunity in crono,j.
evggu,j ‘near’; in v.1 we see evn ta,cei ‘soon’. These two correspond in the structure
of 1,1-3. evggu,j ‘near’ does not mean chronological time in the temporal immediateness,
nor does it mean that time is relatively short. Rather, evggu,j ‘near’ indicates the internal
qualification. Our time is internally qualified; that is, our intermedium or concrete time has
within it the seed of eternity. In this way, kairo,j is near. Chronological time, therefore,
becomes a guarantee of eternal life, time that prepares us. Our time has its importance
because it can become kairo,j.
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3.2 Revelation 1,4-8: Epistolary Exordium
3.2.1 Structure of 1,4-8

4 VIwa,nnhj tai/j e`pta. evkklhsi,aij tai/j evn th/| VAsi,a|\
ca,rij u`mi/n kai. eivrh,nh
A avpo. o` w'n kai. o` h=n kai. o` evrco,menoj

kai. avpo. tw/n e`pta. pneuma,twn a] evnw,pion tou/ qro,nou auvtou/
5 kai. avpo. VIhsou/ Cristou/(
B o` ma,rtuj( o` pisto,j(
o` prwto,tokoj tw/n nekrw/n
kai. o` a;rcwn tw/n basile,wn th/j gh/jÅ
C Tw/| avgapw/nti h`ma/j

kai. lu,santi h`ma/j evk tw/n a`martiw/n h`mw/n evn tw/| ai[mati auvtou/(
D 6 kai. evpoi,hsen h`ma/j basilei,an(

ièrei/j tw/| qew/| kai. patri. auvtou/(
C1 auvtw/| h` do,xa
kai. to. kra,toj eivj tou.j aivwn/ aj Îtw/n aivwn, wnÐ\ avmh,nÅ
7 VIdou. e;rcetai meta. tw/n nefelw/n(
kai. o;yetai auvto.n pa/j ovfqalmo.j
B1 kai. oi[tinej auvto.n evxeke,nthsan(
kai. ko,yontai evpV auvto.n pa/sai ai` fulai. th/j gh/jÅ
nai,( avmh,nÅ
8 VEgw, eivmi to. :Alfa kai. to. +W(
1
A le,gei ku,rioj o` qeo,j(
o` w'n kai. o` h=n kai. o` evrco,menoj(
o` pantokra,twrÅ.
In v.4 the author of the book is mentioned; then there is a greeting. This verse (v.4a) is an
introduction to this part of the text because, after it we see a well ordered structure
beginning from Section A, which is 4b. The greeting in v.4b is from ‘him who is and who
was and who is to come …’ This ccorresponds to A1 (v.8). Again the greeting is from Jesus
Christ (v.5), that is, Section B which corresponds to v.7, that is, B1 where the same name
is mentioned. ‘He who comes with the cloud is Jesus’ (C) and this is parallel to the same
one who loves us (C1). In D which is the central part we see the figure of God who made
us to be a kingdom, priests serving him.
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3.2.2 Exegesis of 1,4-8
Verse 4
This section of the text is called ‘Greeting’ because here we find ca,rij u`mi/n kai. eivrh,nh
‘grace to you and peace’ as in many of the letters of Paul. In addition, the author is
mentioned and the addressees are the Seven Churches that are in Asia. It is an anticipation
of what will be said later in the book. Why does the author address only seven Churches?
Number seven appears often in this book. It symbolizes perfection, totality and
completeness. The number seven occurs 20x in the Book of Revelation and over 140x in
the NT. Seven in this book refers to the universal Church. The author addresses the whole
universe.
The greetings contains the words ca,rij ‘grace’ and eivrh,nh ‘peace’; the equivalence
of the latter in Hebrew is Shalom. Paul uses ca,rij ‘grace’ often in his letter. This word
connotes the benevolence of God which he unconditionally bestows on human beings.
eivrh,nh ‘peace’ means in the NT interior peace; in the OT Shalom is more than external
harmony.
avpo. o` w'n ‘he who is…’

According to the text, this greeting is from (avpo). o` w'n ‘he who is…’. This is reminiscent
of Exod 3,14 ‘I am who am’. It is interesting to observe that this begins with the preposition
avpo, ‘from’, which in normal syntax should be followed by genitive case but in the text we
find nominative, avpo. o` w'n ‘from he who is…’. It indicates something already fixed, a fixed
expression; the author does not what to alter the expression. He wants to be consistent,
because it is something already fixed, stable.
Again, in the phrase avpo. o` w'n ‘from he who is…’, o` w'n is a present participle, a
permanence, continuous being of God. The fact that the whole ‘name’ is indeclinable
(undeclined) after avpo, creates the impression that here the author adds the concept of God’s
immutability to the concept of God’s eternity.
o` h=n ‘he who was…

There is no participle here but a finite verb. The verb before this is participle and the verb
after is also a participle. Hence, it stands in between two participles. h=n ‘was’ is imperfect
indicative of the verb ‘to be’. Why is it not also in participle like the other two verbs that
flank it? The reason could be that sometimes the past participle of the verb ‘to be’ in Greek
is substituted by the participles gegenwj or genomenoj of the verb ginomai which means ‘to
become’; the author avoids this in order not to create the impression that God has a
beginning. God has no beginning!
o` evrco,menoj ‘he who is to come’

We note that the future of the verb ‘to be’ is not used here. evrco,menoj is present participle
and it indicates in this text the continuous presence of God in time.
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avpo. tw/n e`pta. pneuma,twn ‘from the seven spirits’

Here avpo, ‘from’ is followed by genitive which is a normal case after this preposition. Who
are the ‘seven spirits’? Some suggestions are:
(i) They could be the angels as in Hebrew 1,7.14. They are around the altar. In Heb
1,14 they are called pneuma. But why does the greeting come first from God,
then the angels before Jesus Christ. The order seems not usual. Moreover, in
the Book of Revelation, the term angel occurs 67x and in all these occurrences,
the Greek word used is avggeloj and never with the term pneuma. Pneuma for
angels would be only here and in Heb 1,14.
(ii) Another interpretation says that ‘seven spirits’ refers to the Holy Spirit, and that
the greeting has a Trinitarian dimension: God, Spirit and Jesus. This is another
difficult explanation. Why does the Spirit come before Jesus? Those who are of
this opinion answer that Jesus is seen in his incarnate nature. But how can one
explain the number ‘seven’ if this refers to the Holy Spirit? Those who propose
this say that the ‘seven’ has the meaning of fullness in this context, and that this
calls to mind the text of Isa 11,2, the invocation of the spirit; He has seven
names, even though in the Hebrew Text there are only six names. We can say
that the number seven predicated of the Spirit is symbolic of fullness. In 4,5 and
5,6 Jesus is presented too with the number seven. Holy Spirit is one in name but
seven in power.
Verse 5
This verse contains another provenance of the greeting avpo. VIhsou/ Cristou/ ‘from Jesus
Christ’. This is the third time this name is mentioned in the book. He is called:
- The faithful witness
- The first from the dead
- The ruler of the kings of the earth
In the Greek text, all these qualities are in nominative case even though the name Jesus
Christ is in genitive.
o` ma,rtuj ‘the witness’

It is nominative, substantive. It is predicated of Jesus for the first time in this book. In
John3,14, the corresponding verb has Jesus as subject.
o` pisto,j( ‘the faithful’

The repetition of the definite article strengthens the meaning of the appellation. It accents
the fidelity in giving witness (cf. John 3,14). It also means: because he is a faithful witness,
he has to be received with faith for he is faithful.
o` prwto,tokoj tw/n nekrw/n ‘the first born of the dead’

This is found also in Colossians 1,15.18. ‘The first born of the dead’ refers to Jesus’ death
and resurrection. He is the first to overcome death, others will follow him. He is the first,
but not the only, and he is not the last.
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o` a;rcwn tw/n basile,wn th/j gh/j ‘the ruler of the kings of the earth’
This occurs for the first time in this book and the only occurrence in the entire NT. ‘of the
earth’ points at the dominion of Jesus over all the earth.
It is impressive to note that these three names given to Jesus are seen in Psalm
89,27.37:
Ps 89,27 we have ‘first born’, the ruler of the kings of the earth’
Ps 89,37 ‘faithful witness’.
In Psal 89 the order is ‘first born, ruler of the kings of the earth, faithful witness’.
But in Revelation we have faithful witness, first born, ruler of the kings of the earth. Why
do we have this change? The author of the Book of Revelation intends to summarize the
life of Jesus: He is faithful; he witnessed to the Father; and he has a glorious end:
- Faithful – his life
- First born – his death
- Ruler – his resurrection
Tw/| avgapw/nti h`ma/j ‘to him who loves us’

avgapw/nti is present participle and it indicates an actual truth, continuous. Though he is
dead, he continues to love us in the present. His activity continues in loving us. The verb
(avgapa,w ‘love’) is typical of the Christian love. Here the object of Jesus’ love is ‘us’.
lu,santi h`ma/j evk tw/n a`martiw/n h`mw/n evn tw/| ai[mati auvtou/( ‘and freed us from our sins
by his blood’
This is concrete manifestation of Jesus’ love for us. Some manuscripts read lou,santi ‘he
who washed us’ instead of lu,santi ‘he who saved us’. The verb in our text is aorist
participle, even though the verb before it is present. The aorist refers to a past event; while
the present tense refers to actual, present event.
Verse 6
evpoi,hsen verb indicative aorist active 3rd person singular from poie,w ‘make’. This verb
lays more emphasis on Jesus’ actions. It is a positive aspect in contrast to ‘he saved us from
our sins’. What are these positive aspects?
- basilei,a ‘kingdom’.
- ièrei/j ‘priests’
He made us ‘kingdom’; this is more abstract than ‘priest’. It is a participation in Jesus as it
is presented before. It is a participation in his saving mission. Both terms are seen again
Rev 5,10 and 20,6. This does not mean that every Christian is an ordained priest but it
means that every Christian participates in some way in the priesthood of Jesus. The point
of departure is Exod 19,6: ‘you shall be for me a priestly kingdm and a holy nation’. All
are oriented to tw/| qew/| kai. patri. auvtou/ ‘his God and Father’.
tw/| qew/| kai. patri. auvtou/ ‘his God and Father’

It is important to note that in the Greek text there is only one definite article (tw/)| in this
phrase. This definite article governs the two substantives ‘God’ and ‘Father’. In such
syntax, it refers to auvtou/ ‘his’, which in turn refers to Jesus. Similar syntax is seen in 2,28;
3,5.21.
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auvtw/| h` do,xa ‘to him be glory’

‘him’ here refers to the above participle, to Jesus. do,xa is a recognition of all that he has
done for us.
to. kra,toj ‘dominon’, sovereignty’

From material aspect to the sovereignty of Jesus. Here we find a doxology that is seen often
in his book; cf. 5,9-14 addressed to Jesus the Lamb. There are five other doxologies
addressed to God the Father; so in all there are seven doxologies in this book.
aivwn/ aj ‘for ever’

It occurs often in this book and it refers to the existence of God, eternity, eternal happiness
or eternal punishment for the ungodly. Here it is in plural and is repeated. The plural form
accents the aspect of eternity, unlimited series.
avmh,n’ Amen
This is a Hebrew formula; a response in sense of conformity and confirmation of what has
been said, it is also a desire that something said may be done. We see the same in our
communion today: Body of Christ – Amen; that is, ‘it is so’. In our text, ‘Amen’ is a
confirmation of the doxology. Does this ‘amen’ respond to the author’s doxology? In the
Gospel, this word has another meaning. It is pronounced by Jesus when he wants to open
a discourse; he begins a discourse with ‘amen’. Again, in the NT, this word is personified.
Jesus is called ‘the Amen’ (cf. 1 Cor 1,20). In other words, Jesus is the confirmation of the
promises made by God in the OT.
Verse 7
VIdou. particle sentence from ivdou,. It is equivalent to Latin word, ecce ‘behold’. This word
occurs 27x in the Book of Revelation. It is a call to attention, and it stresses the importance
of what follows it. In our text, two prophecies follow it:
- the first is from Daniel 7,13, ‘he is coming with the clouds’
- the second is from Zech 12,10 ‘every eye will see him’
These two prophecies are also seen in Matt 24,30.
The first prophecy is from Daniel 7,13; ‘he is coming with the cloud’. The subject
is not mentioned. But since it is from Daniel, the subject is the Son of Man. The verb used
is e;rcetai indicative present middle or passive deponent 3rd person singular from e;rcomai.
It is present but has the meaning of future tense. It is a way to express the certainty of his
coming. His coming is certain.
meta. tw/n nefelw/n( ‘with the clouds’

In Daniel 7,13 the preposition used is evpi, even though some manuscripts of Daniel have
meta. In Revelation it is ‘he comes with the clouds’. In the OT ‘clouds’ denotes the
transcendence of God, God’s presence among his people.
kai. o;yetai auvto.n pa/j ovfqalmo.j ‘every eye will see him’
o;yetai is a verb indicative future middle deponent 3rd person singular from o`ra,w ‘see’.
‘Every’ in this sentence means universality; all will recognize him when he comes. It
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reminds us of v.5 ‘he is the ruler of the kings of the earth’. All will recognize him,
especially those who pierced him. This is the prophecy from Zech 12,10.
kai. oi[tinej auvto.n evxeke,nthsan ‘Those who pierced him’

This refers to the death of Jesus, but presented in the sense of his glorification. This is seen
in John 19,37 – the pierced side of Jesus. After his resurrection, he showed his disciples
his pierced side. All refer to Jesus’ glorification.
kai. ko,yontai evpV auvto.n pa/sai ai` fulai. th/j gh/jÅ ‘All the tribes of the earth will wail’
All will repent. This can be explained in two ways:
- This repentance could be when they see him on the last day
- It could also be the continous act of this Son of Man in the world, especially because
of the verb e;rcetai ‘coming’, which indicates the presence of Jesus in the world, in
the events of human history. The repentance is in this world.
nai,( avmh,nÅ ‘So it is to be. Amen

These two words (nai,( avmh,n) have the same meaning. The first is Greek and the second
Hebrew. The two show universality, the whole world because of the use of Greek and
Hebrew. These two occur together again in Rev 22,20; 2 Cor 1,20.
Verse 8
VEgw, eivmi to. :Alfa kai. to. +W( ‘I am the Alpha and the Omega’
le,gei ku,rioj o` qeo,j( ‘says the Lord God’

This indicates a prophetic oracle. Usually, prophets finish their oracles with this distinctive
formula. le,gei ku,rioj could refer to the Father or to Jesus. But the word o` qeo,j( ‘God’ is
used only for the Father; therefore, the entire phrase refers to the Father. He is presented as
the Alpha and Omega – First and Last. He is the origin of all. Jesus is the origin of all –
Alpha; Omega – all go to him. The use of the Greek expression shows the background of
the author of the book.
o` w'n kai. o` h=n kai. o` evrco,menoj( ‘who is and who was and who is to come’
Egw eimi ‘I am’ occurs often in the Fourth Gospel and used by Jesus; similarly in the Book
of Revelation 1,17; 22,13; in 21,6 it is used by the Father.
‘Alpha and Omega’ for God in 21,6, and for Jesus in 22,13. Therefore, Jesus
participates in this divine attribute.
o` pantokra,twr ‘the Almighty’

On this divine attributes, see 1,8; 4,8; 11,17; 15,3; 16,7.14; 19,6.15; 21,22; 2 Cor 6,18. In
all these texts o` pantokra,twr ‘the Almighty’ is predicated of God the Father; the only
exception is 11,17 where scholars’ opinions differ. Some say it refers to Jesus. The
expression means omnipotent. It reminds us of Hosea 12,6 (v.5 in NRSV); God is God of
hosts, the Lord of all. He is presented as the Lord of all creatures, their action and their
history.
110
3.3 Revelation 1,9-20: The Introductory Vision
The Structure of 1,9-20
This is divided into:

(i) Verses 9-10 auto-presentation of John the author
(ii) Verses 11-20: The vision proper, Christocentric
v.11 – the voice that hears
vv.12-17a – the object of the vision
vv.17b-20 – the explanation of the vision
Rev 1,9-10: The Auto-Presentation of the Author

The author is presented as ‘I, John …’ The aim of this presentation is to present himself as
a prophet. It is inaugural vision as seen among the prophets of the OT. John presents his
experiences.
Verse 9
The author participates in the suffering of his addressees. Sufferng is a means of
participating in the kingdom. Both the author and his addressees participate in Jesus.
The island called Patmos: this is near Ephesus. Perhaps he was in exile or in ministry in
this island.
The Day of the Lord: This either means the Parousia or the celebration of the Lord’s
Resurrection. But judging from Didache 4,1, it is an emphasis on the first day of the week;
that is, Sunday.
Verse 10
‘In the spirit’: could be either
- In ecstasy
- Under the action of the Spirit, that is, a spiritual experience
The OT prophets had to look forward to what will happen; while the NT prophets look
back to the voice that has spoken.
Verse 11
Vision is not for one person only for it has a universal value. It is for the Seven Churches.
All these Churches are in Asia Minor. They are named according to their geographical
places. Only seven Churches are mentioned even though Churches in Asia Minor are more
than seven.
Verse 12
The writer says, ‘I turned to see whose voice …’ This is strange because a voice is not seen
but heard. But here voice becomes a person. ‘The voice that spoke…’ The verb here is
lale,w ‘to speak’. It is a verb for revelation. The first object of the vision is seven golden
lampstand. In v.20 the explanation says that these are the seven Churches, universality; cf.
Exod 25,31-40; Zach 4,2; Matt 5,14.
111
Verse 13
The image of Jesus is presented. He is in the midst of the universal church – the seven
churches. He is described
- As clothed in a long robe (cf. Exod 28,4; 29,5); it is the description of OT priest.
- Again, he has golden sash across his chest: a sign of his glorification because of the
golden colour.
Verse 14
His head and hair are white; similarly in Daniel 7,9. It points to the divinity of Jesus. His
eyes are flame of fire – indicates penetrating gaze of Jesus (cf. Dan 10,6).
Verse 15
His feet are burnished bronze; cf. Dan 10,6 as against Dan 2,23. His voice is sound of many
waters (cf. Ezek 43,2).
Verse 16
Seven stars: Another object of the vision. In v.20 the explanations say that these stars are
the seven angels. Angels here have been explained variedly:
- Guardian angels
- Communities
- The leaders / bishops of the churches (cf. Mal 2,7)
From his mouth, a sharp sword: this means the strength of his word (cf. Rev 19,15); this is
from the OT (Isa 49,2; 11,4); Similarly in Heb 4,12; John 12,28: all express the penetrating
voice of the Messiah.
His face is like the sun (cf. Rev 10,1; see Matt 17,1 the Transfiguration of Jesus).
All these are the images of Jesus the Son of Man.
Verse 17
What did he see? Did he actually see all these as described here? Some opinions on this:
- That he saw all as he narrated and he saw all while awake.
- He saw but in Hallucination
- The author invented the description of this vision
We cannot say that the author saw all; neither can it be that the author invented what he
wrote. There has to be a middle way.
Under the influence of the Holy Spirit, the author got the idea of the person or figure
of Jesus, the Messiah who reigns in the Church, in the world. He had the idea of Jesus and
these are clothed with OT images of the Son of Man.
‘I felt down’: this describes an extraordinary vision

‘He laid his right hand upon me’ – this is John’s style (cf. Dan 10,10).
‘Do not fear’ – cf. Dan 10,12.19; Luke 1,13.30.
‘Alpha and Omega’ – cf. 2,8; 22,13.
112
Verse 18
‘The living one’ cf. Josh 3,10; Matt 16,16. This emphasizes the death and resurrection of
Jesus. He can raise the dead as well. He has the keys of Death and Hades.
Verse 19
This helps us understand the whole book.
The vision will be written down.We see a synthesis of the whole book:
gra,yon ou=n a] ei=dej kai. a] eivsi.n kai. a] me,llei gene,sqai meta. tau/taÅ. ‘Now write what you
have seen, what is, and what is to take place after this’.
a] ei=dej ‘what you have seen’ – is about Chapter I
a] eivsi.n ‘what are’ – Chapters 2-3 the seven letters to the seven churches; these seven letters
describe how things are in the Seven Churches symbolizing the whole world.
a] me,llei gene,sqai ‘what is to take place’, what will happen: this we find in Chapters 4-
22,5, which is the central part of the book. What will happen is described here:
- 4,1-11,18: the destiny of the world
- 11,19-22,5: the destiny of the Church; the persecution, suffering of the church,
and the dominion of the dead. Babylon will be destroyed.
- 22,6-21: the conclusion – it contains all the themes seen in the whole book.
Verse 20
This verse is the explanation of the vision. This is something new because in apocalyptic
writings visions are not explained. In this verse they are explained and the images are
interpreted.
The whole book is on Jesus, his victory over death. The whole of Corpus Ioanneum
is Christocentric.
Kai. o` lo,goj sa.rx evge,neto

kai. evskh,nwsen evn h`mi/n
John 1,14
113

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BLESSED IWENE TANSI MAJOR SEMINARY, ONITSHA

OBIORAH MARY JEROME, IHM

(LECTURE NOTE FOR THE USE OF STUDENTS)

VEn avrch/| h=n o` lo,goj(

1.3.4 Exegesis of 4,4-7a: The Introduction to the Dialogue ..................................... 38

1.3.8.6.4.2 Verse 40 ...................................................................................... 77

Our study of these Books proceeds in the following steps:

1.2 John 20,30-31: Structure and Exegesis of Fundamental Themes

1.2.1 Structure of John 20,30-31

evnw,pion tw/n maqhtw/n Îauvtou/Ð(

a] ouvk e;stin gegramme,na evn tw/| bibli,w| tou,tw|\

b. o[ti VIhsou/j evstin o` Cristo.j o` ui`o.j tou/ qeou/(

a1. kai. i[na pisteu,ontej zwh.n e;chte

b1. evn tw/| ovno,mati auvtou/Å

in the presence of his disciples,

which are not written in this book.

a. so that you may come to believe

b. that Jesus is the Messiah, the Son of God,

a1. and that through believing you may have life

1.2.2 Explanation of John 20,30-31

1.2.3 Some Peculiar Words in John 20,30-31

1.2.3 Some Key Terms in John 20,30-31

Shmei/a is the plural of shmei/on “sign”

1.2.3.1.1 Importance of shmei/on in John

At the beginning of the Gospel, this word is found in

In the middle of the Gospel

At the end of the Gospel

1.2.3.1.2 Origin of shmei/on

II. Exigencies of the Jews

III. In the Fourth Gospel

1.2.3.1.3 Meaning of shmei/on in the Gospel according to John

I. Sign as Evidence of Mission

II. Sign as a Symbolic Character

III. Messianic Meaning

IV. Eschatological Meaning

b. Judgment: this is connected to eschatological expectation. In John this judgment

b. Contradiction: Man falls into contradiction before signs performed by Jesus

VI. Revelatory Meaning

1.2.3.1.4 Sign and Faith

In 20,30 we see an expression “various signs”, this is also seen in 6,30.

This is another term seen in this conclusion, in John 20,30-31.

1.2.3.2.1 Importance Faith in John

1.2.3.2.2 Meaning of Faith in John

b. Means of acquiring Faith

I. Witness, to bear Witness

lale,w is a typical verb of revelation in John. Another instance is in 8,26: ‘What I

Who bears testimony to Jesus in the Gospel according to John?

1.2.3.2.3 Human Attitude that manifests the Presence of Faith

1. Negative Disposition is excluded; cf. 6,26. True faith excludes personal

1.2.3.2.4 The Meaning of Faith

1.2.3.2.6 Summary: Faith is dynamic

i. One receives faith

1.2.3.3 Life zwh,

1.2.3.3.1 The Importance of this Term in John

II. avpoqnh,|skw – to die

b. will not die

In 11,25-26 we see similar parallelism

III. za,w – to live

IV. zwopoie,w “to make alive”, “give life to”

1.2.3.3.2 Application: The Subject of Life

1.2.3.3.3 The Subject of zwh, - life

1.2.3.3.4 The Relationship between Faith and Life

1.2.4 evn tw/| ovno,mati auvtou/ - “in his name” (20,31)

1.2.5 The Relationship between History and Faith