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Contextual Analysis

The nation of Israel had divided into a northern and southern kingdom following Solomon’s rule in approximately 930 BCE[1]. The first ruler of the northern kingdom of Israel was Jeroboam I (1 Kings 12:1-20). The first ruler of the southern kingdom of Judah was Rehoboam who was Jeroboam’s brother. Judah would continue a succession of kings in the line of David until approximately 586 BCE when the Babylonian occupation was complete.

The eighth century BCE was a time of turmoil for the kingdoms of Israel and Judah. Assyria, a nation northeast of Israel, began to rise to power in the twelfth century and was a constant threat to Israel until the middle of the ninth century. In 853 BCE Assyria lost a significant battle at Qarqar that sent them into a state of decline for the next century[2]. During this decline of Assyria the kingdoms of Israel and Judah experienced one of their greatest periods of political and economic stability.

However, the stability of the two kingdoms was not to last. From 743-738 BCE the Assyrian monarch Tiglath-Pileser began a campaign of westward expansion[3]. King Menahem of Israel attempts to thwart this expansion by paying a tribute to Assyria (2 Kings 15:19-20). Eventually, Assyria took over the kingdom of Israel, as well as most of the eastern Mediterranean. Assyria my have encouraged Hoshea to assassinate Peka to become Israel’s last king; Hoshea would die in approximately 732 BCE[4].

The Assyrian conquest of Israel was a concern for Judah and Jerusalem herself was held under siege for a time around 700 BCE, but Judah never fell to Assyria. As a result of Hezekiah’s revolt in 705 BCE much of Judah’s land and human capital was taken over and Judah would never fully overcome this deficit. It seems that by the reforms of Josiah in 621 BCE Judah was once again a fully independent state and would remain so until she was conquered by the Babylonians in 587 BCE[5].

Isaiah’s ministry fell against this violent background. According to Isaiah 1:1, Isaiah ministered during the reigns of four kings of Judah: Uzziah, Jotham, Ahaz, and Hezekiah. Using these kings we can thereby date the visions and ministry of Isaiah to the years between 740 and 700 BCE[6]. It is important to note that these are the years during which the kingdom of Israel is coming to an end and the kingdom of Judah is under threat from the surrounding armies.

Regardless if one considers the whole of the text of Isaiah to be written by a single person or multiple authors it is important to note that Isaiah 1-39 is written with a different audience in mind than is Isaiah 40-66. The first half of the book of Isaiah is written for the people of Isaiah’s day; that is an eighth century BCE Israelite living in Jerusalem under the constant threat of an Assyrian invasion. This was the situation in which Isaiah found himself. The second half of the book is written for an audience living in exile; that is an audience of post-587 BCE Jews who are not living in the traditional lands of Israel or Judah, but in the land of Babylon.

The first verse of the book of Isaiah attributes that which follows to “Isaiah son of Amoz.” Until recently there was little criticism of this view. Beginning in the eighteenth century scholars began to divide Isaiah into two sections; the first section being chapters 1-39 and the second section being 40-66. This division was made using three different arguments. First, it is argued that the chapters 1-39 presume a setting of Jerusalem while the second half presumes a post-exilic audience. Second, it is argued that there are different theological motifs in the two sections; most notably the messianic king of the first section and the suffering servant of the second. Third, it is argued that there are linguistic and stylistic differences with the second half being more poetic and lyrical than the first[7][8].

Ultimately, the idea that there is some kind of division or seam that occurs between chapters 39 and 40 is not as hotly a contested issue as are the implications of the existence of that seam. Some would argue that this seam represents the start of a second author’s work. This argument enables the scholar to explain the prophetic nature of the second half of Isaiah without the necessity of Isaiah actually predicting future events. If there is a second author in Isaiah, then the text would be explained in a purely rationalistic manner.

For many biblical scholars, and nearly all conservative scholars, there is no need to insinuate a second author into the text of Isaiah[9]. However, there are many biblical scholars who have no conflict with a second, third or forth author or editor who added on to the original text of Isaiah continuing the themes and motifs originated by the prophet Isaiah.

While this is an important discussion, there is, at present, no truly definitive answer. There seems to be reason enough to detect a seam in the text at the end of chapter 39. But to claim that this seam requires a new author is a questionable assertion. It is more likely that this second half was written at a different period in the life of Isaiah and with a different audience in mind; a future audience.

Isaiah 61:1-3

The introduction of Isaiah 61-62 announces that the Spirit of God has come upon Isaiah in order that God may be glorified. The Lord has anointed and sent Isaiah with a special message to a broken people. These people are describes as being afflicted, brokenhearted, captive, prisoners, in mourning. But the message Isaiah has will point them toward the year of the Lord and toward Zion, where their suffering will turn toward joy. God has sent and anointed Isaiah so that those who look forward to the day of the Lord will be called “oaks of righteousness” planted by the Lord himself.

An important theological truth comes out in this first paragraph. The truth that those who listen to God’s messengers, allow those messengers to work, and turn toward the message God brings will be pillars of righteousness built up and cared for by God himself. God comes into the world to draw the world toward him.

Isaiah 61:4-7

The next paragraph of the Isaiah pericope reflects upon the work those who have returned to the Lord will undertake. This section opens with the word “Then” suggesting that the following action will occur only after those who have been broken have been drawn back to and repaired by the Lord. Once the Lord has repaired and built them up to be “oaks of righteousness”, then the people will begin to repair the city. It seems likely that this ruined city being restored is the city of Jerusalem, the city of the Lord. There seems to be something of an attitude of reciprocal restoration; God restores the people, the people restore the city.

Starting in verse 6 a new and unexplained pronoun enters the picture: the pronoun “you.” The pronoun “they” of verses 3-4 seems to represent those who will be returning to the city of Jerusalem from foreign lands. Therefore, by contrast, it would make sense for “you” to be directed to those who will have been left in and around Jerusalem and sent into exile. This would also make sense if we consider this to be Isaiah writing about a future people (they) but reading the text to a present people (you).

This paragraph concludes in verse 7 by assuring both groups of people (both you and they) that each will receive blessing. Instead of shame or humiliation all of those who turn toward and follow the will of God will receive a generous portion and everlasting joy. God blesses those who follow his leading regardless of where they start from.

Isaiah 61:8-9

God is a faithful God who will return those who have been scattered to himself. The Lord is just. Those who look to the Lord and return to his ways will receive recompense and an everlasting covenant with the Lord. God promises that he will not separate his people from him forever, but will give them the opportunity to return to him and receive the blessing of the Lord. It is interesting to note that these offspring whom the Lord has blessed are those that have returned (they), rather than those who never left (you).

The Lord is just and faithful and will go back on neither his promises nor his covenants.

Isaiah 61:10-11

Those who follow the will of the Lord will receive salvation and live in righteousness. This righteousness is not the work of the individuals, but rather the work of the Lord who plants it in the person and allows it to grow. Because of this gift God is worthy of praise.

A man is not righteous; rather, God grows the righteousness in a man.

Isaiah 62:1-5

In the first paragraph of chapter 62 Isaiah sees the future Jerusalem serving as a visible sign of God’s righteousness and salvation to the entire world. It is for this reason that the rebuilding of Jerusalem in 61:4-5 is so important. The importance of Jerusalem as the beacon of God’s promises, righeousness, and salvation will be the predominant theme for the next two paragraphs (vv 6-10).

It is important at this time to ask if Isaiah is truly speaking of the rebuilding of Jerusalem by Nehemiah or if he is speaking more metaphorically about an even future time. Could it be that Isaiah is speaking of a post-messianic period? Could it be that the new name “you” will be called is referring to the faith that would come after the Jews? It may be too much to suggest that this is a reference to Christianity or that the allusion to marriage (v 5) is an allusion to Christ, but it is worth considering.

It is comforting to note that God not only enables the salvation and grows the righteousness of his people, but he also changes how they are perceived by the outside world. Changing a person’s name, what they are called, is a tremendous change. There is great power in a name. Our trust in God will affect how we are seen.

Isaiah 62:6-7

Verses 6-7 are a call to continuously praise the Lord until he reestablishes the city of Jerusalem. Some of God’s people are called to watch over the reconstruction of the city and stay in communication with God throughout the process. In this way it may truly be God’s city on the earth; a light that will point all peoples to the Lord.

Bathe all the work you do for God in prayer.

Isaiah 62:8-10

In the last section that exclusively focuses on the rebuilding of Jerusalem Isaiah assures God’s people that the Lord will follow through on what he has promised. The Lord has promised those who have returned to faith in God will be honored and God will never overlook them in favor of one who is not faithful.

Isaiah then reaffirms that the ultimate job of those who are faithful to God is to point toward the Lord. The reason Jerusalem is being rebuilt is to reveal God to the world. The standards are lifted over the people to reveal God the world. The highways are being rebuilt to reveal God to the world. The work we are called to as children of God is to reveal God to the world.

Isaiah 62:11-12

Finally, the Lord proclaims to the entire world that salvation is coming. Those who return to Jerusalem (they) will be holy and redeemed to the Lord. Those that never left Jerusalem (you) will never be forsaken. God is faithful and will save those who turn to him.

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Job 16:18-21 (NIV)

“O earth, do not cover my blood;

may my cry never be laid to rest!

Even now my witness is in heaven;

my advocate is on high.

My intercessor is my friend

as my eyes pour out tears to God;

on behalf of a man he pleads with God

as a man pleads for his friend.

I probably enjoyed my fifth grade year more then I enjoyed any other year of elementary school. In that year the youth soccer team I was on won our league placed fourth in the regional tournament, I competed in the state math competition, I got my first paper route, and the University of Kansas advanced to the NCAA men’s basketball championship game. And even though Kansas lost to Duke 72-65, it was still a great year.

Fifth grade was also the year that I learned school text books could be wrong. Sometimes I think that the process of growing up is just the gradual realization that nothing is always perfect. I think everyone remembers the first time the realized their parents weren’t perfect, or the first time they realized that their teachers made mistakes (and, boy did that make school more fun). Fifth grade was when I realized that text books could be wrong.

We were reading along in our history book. It was the section on “Religion in America.” I scanned down to the bottom of the page and suddenly got very excited. There at the bottom of the page was a bolded section title that read: “Quakers: the peaceful people.”

Even at the age of twelve I had had enough experience with explaining what denomination I belonged to to know that most people had no clue who Quakers were. Here, I was finally going to be able to show off my expertise. Here, people would finally understand what a Quaker was. It didn’t matter that the section on “Quakers: the peaceful people” was only two paragraphs long; that was longer then the Baptists had gotten.

We began reading the section. I still remember Laura sitting in the front right corner as she began to read, “The Quakers moved to Pennsylvania in the early 1700’s. They were also known as Friends, because they were friendly to everyone…”

My mind suddenly raced back to Sunday school. “That’s not right.” I thought to myself. “Quakers were called Friends because of something Jesus said…’you are my friends if…if…’ something.”

I raised my hand. The teacher called on me. “Yes Matt, why don’t you read the next section?”

“But…” I started.

She interrupted me, “We need to read the next section so we can go to recess.”

My chance to explain my beliefs was lost. Slowly I stumbled through those next few words, “The Iroquois Confederacy: A tribe of six nations…”

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Why are we called Friends? That’s an important question. It comes from John chapter 15. Let’s turn in our bibles and read…

John 15:1-17

“You are my friends, if you do what I command.” That’s why we call ourselves Friends. With that said, the obvious question becomes, “what did Christ command?”

Well that’s not to hard to figure out either, we just go back up to verse 12. “My command is this: Love each other as I have loved you.” So Jesus was really saying “You are my friends, if you love each other as I have loved you.”

Now we all know how the story of Jesus turns out. At the end, Jesus sacrifices his life so that we can have the opportunity to have our sins forgiven. And I’m sure that John, who wrote this many years after Christ’s death and resurrection, is alluding to that event in verse 13 when he writes “Greater love has no one than this, that he lay down his life for his friends.”

But Jesus command to “Love each other as I have loved you,” is in the past perfect tense. It is referring to how Jesus had expressed his love for his disciples at a previous point in time up until the present time. It is not referring to how he will express his love for them at a future point in time, that being his death and resurrection.

That brings us back to the first eight verses in this section; the section that begins, “I am the true vine, and my Father is the gardener.”

How does the gardener care for the vine? He cares for it, that is, he shows it love, by cutting off the branches that produce no fruit, and by enabling the branches trying to produce fruit to produce even more.

God shows his love to each of us in two ways: through his judgment and through his blessings.

How does God judge us? From these verses it seems that God judges us on whether or not we produce fruit. It would be really easy to make the leap from that statement to a theology of salvation through works. I think that making that leap would come from a misunderstanding of how we produce fruit. In verse 4 it reads “No branch can bear fruit by itself; it must remain in the vine” and verse 5 “If a man remains [in the vine]…he will bear much fruit.”

God demonstrates his love for us by judging whether or not we bear fruit. The only way we can bear fruit, this passage says, is through a relationship with Jesus Christ. Furthermore, I would contend that that if we are seeking out, in any way, a relationship with Jesus, our lives will automatically bear some portion of fruit.

God shows his love, to all people, through judging their fruit which can come only through Christ.

God then shows his love, to those who have a relationship with Christ, through blessing. God shows his love by enabling those branches that have fruit to become more fruitful. This occurs through pruning. Pruning is a less then pleasant process for the branch being pruned; it means that parts of you are cut away and destroyed. Pruning can be a painful process. But without that pruning, it would be impossible for new growth and new fruit to be produced.

The ways in which God shows his love to us are not the ways we would wish him to show his love. To be judged and to be pruned are both unpleasant experiences, but they allow us to enter into a relationship with God; a relationship would be unattainable on our own.

When the gardener was cutting off the branches that produced no fruit, or pruning the branches that had some fruit, he was really cutting and pruning the vine. The branches produce the fruit, the vine produces the branches, but they are really one and the same thing. Each time the Father prunes or cuts a branch he is showing his love not only to the branch, but also to the vine.

Let’s return to our paraphrase of John 15:14. “You are my friends, if you love each other as I have loved you.” The next question we need to ask to understand how we are Christ’s friend is: “how did Christ love us?”

In verse 9 Jesus says, “As the Father [the gardener] has loved me, so have I loved you.” From this we can make our paraphrase “You are my friends, if you love each other as the gardener has loved me.”

The final question that needs to be asked is: “how did the gardener love Christ?”

The Gardener loved his vine by cutting off and pruning its branches. The Father loved the Son by building up and growing the disciples he would teach and by casting those aside who would not enter into a relationship with him.

We are Christ’s friends when we build up and enable the disciples around us and when we judge the branches in our churches that are not bearing fruit.

It is so hard to judge in today’s world. Anyone who judges is looked on as being almost evil. I believe, that as friends of Christ, we are called to judge. But we are only called to judge one thing: does a person have a relationship with Jesus Christ. If a person does have a relationship with Jesus then we are called to help prune them.

We must be very careful how we prune. We help to prune people by following the example of our heavenly Gardener who prunes each of us. We are pruned with love, and care, and patience, and attention. A hasty pruner will destroy the branch to be pruned. A true friend will take the time to prune with love. It is this love that we are commanded to show one another.

What about those people that have no relationship with Christ. Our job is to offer that relationship to them, and if they reject it, to move on and let the gardener do with them what He will; whether that be thrown into the fire, or pruned by a masters hand.

We can be Christ’s friends only by doing what he commanded: that is by having a relationship with him, and by enabling others to grow in him. In the same way, this is how we show ourselves as Friends to others.

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John 13:31-32: “Now is the Son of Man glorified”

John’s gospel, while being very unique, seems to be framed with passages similar to Matthew and Mark at the beginning and end of this passage. John opens with “When he had…” (v 31) and nearly closes with, “Truly…, I say to you…” (v 38); both of these phrases are also found in Matthew and Mark.

Luke’s account of this event seems to be nearly as unique as the account in John. In the beginning statement of Jesus (vv 31-32), he seems to be telling Peter that he is being tested and he will turn away, but then he will turn again, moving back toward Jesus and he will be a leader. This sort of statement is not found in this passage in the other three gospels.

The phrase “therefore when he had” is a chronological marker denoting that Jesus waited to speak these words until after Judas had left. He waited until the disciple who would turn him over to be killed had left before he told his other disciples that his glorification was eminent. This provokes the question, “did Jesus know that one of his disciples would betray him that night? Did Jesus know which disciple?” While it is interesting to consider what specific knowledge Jesus had it is not a terribly useful line of thought as it is completely unanswerable. What is important is that Judas leaving to betray Jesus set into motion Jesus final revelation about his death and resurrection.

It seems that none of the disciples truly understood at the time what Jesus meant by the idea of the Son of Man being glorified. What would a first century Jew understand the concept of glorification to be? If we look through the religious literature of the day we can begin to piece together a first century Jewish understanding of the term “glorified.”

Perhaps one of the most interesting conclusions that can be drawn from a brief study of this term is that it is very rare for anyone or anything other than God to be glorified. In Azariah 1:2-4 Azarais prays to God saying that God’s name is worthy to be praised and glorified. In Azariah 1:26-34 Azarias and his friends “praised, glorified, and blessed” God through song while in an oven being protected by the angel. Only 2 Esdras 8:48-52 speaks of someone other than God being glorified, but this passage speaks of an individual who is praised for humbling himself and not seeking to be glorified among the righteous. So we still do not find anyone other than God being glorified.

When we expand our study to the word “glorify” we discover that it is still God who is most commonly glorified (Prsi 43:29-30) but there are also a few places were God’s people or God’s king is glorified (Wisdom 19:22, 1 Esdras 8:25). Overall glory seems to be reserved for God or God’s representative.

Even when looking at Jesus own words in this passage in John one can tell that there is a significant relationship between God and glory. It is God who is glorified and it is God who has the ability to glorify. However, interestingly enough, there is a reciprocal glorification that exists between the “son of man” and God (vv 31-32).

Going back to the first century religious literature, in only one instance does an individual glorify themselves (Prsi 10:27-28) and in that instance the individual is glorifying themselves with meekness. It would seem that it is improper for anyone, other than God, to seek to be glorified. However, there is ample evidence that God does, in fact, glorify those who are righteous (Wis 18:5-8). In fact, Glorification is the eventual end for the righteous, whereas destruction is the eventual end for the adversaries of the righteous.

Glorification has some relationship to physical appearance. In Judith 10:6-8 the evidence of the glory is in the change and beautification of the appearance of Ozias. In 1 Maccabees 2:6-13 the loss of glory comes from the destruction and ransacking of Jerusalem and the temple.

How would the first century Israelites have understood Jesus statement, “Now is the Son of Man glorified, and God is glorified in Him; if God is glorified in Him, God will also glorify Him in Himself, and will glorify Him immediately”(vv 31-32)? The sense of the term glorified in this passage may be very similar to the sense of the term glory in Judith 10:6-8 or in 1 Maccabees 2:6-13. Rather than the temple being destroyed it is being brought into fulfillment.

The idea of Jesus (the Son of Man) being glorified seems to play off of this idea of the temple being destroyed. We can see that Jesus may have had this in mind if we think back to John 2:18-21 when Jesus said, ‘”Destroy this temple, and in three days I will raise it up”…He was speaking of the temple of His body.’ When Jesus speaks of his glorification he seems to be speaking of his death and resurrection.

The term “glorified” (Strong’s 1392) is most commonly used to mean honored, praised, or exalted; but it is only a small step from that concept to the concept of being lifted up. One who is honored is often raised above others (if only in reputation). It certainly seems possible that the term glorified could be referring to the death and resurrection of Jesus. This same idea seems to be present a chapter earlier in John 12:16,23. This idea is supported by D. Moody Smith when he writes, “John’s distinctive understanding of Jesus’ death comes most clearly to expression in his presentation of it as Jesus’ being glorified and lifted up. Jesus’ death is the hour of his glorification, in which his glory and the glory of God are revealed.” (Smith, 119)

For Jesus to say that he would be glorified would certainly be controversial, as it is almost always God who is glorified. Those Israelites listening could take great offense if they understood him to be saying that he would be glorified by God. The seeking of glorification would be improper and would be looked down upon. The Israelites would feel that rather than seeking to be glorified Jesus should seek to be righteous. But if Jesus is in fact God (as John 1:1 suggests) then it would be perfectly appropriate for Jesus to seek glorification.

John 13:33-35 “A new commandment”

The term “Little Children” (Strong’s 5040) is unique to John’s writing; it occurs this one time in the gospel of John and then seven times in 1 John. In each instance it seems to be used as a term of affection for the audience being spoken to. It may also have a parental connotation; even though the audience is adult, they still need a parental authority figure to guide them through a difficult course. It seems that Jesus is explaining something very difficult to his disciples and he does not truly expect his disciples to understand.

The difficult thing he is telling them is that they can not come with him, so in his place he is leaving a new commandment to love one another. The phrase “even as” tells us that this is to be extraordinary love; it is to be a reflection of the love Jesus had for his disciples.

This love had just been exemplified by Christ when he washed his disciples feet prior to the Passover meal. Paul Duke writes, “Love is cruciform, downward for us, and outward through us.” (Duke, 402)

The phrase “by this” tells us that it is through the reflection of Jesus love that others will know that they are Jesus’ disciples. The word “if” again places emphasis on the fact that their witness of being Jesus’ disciples is dependent upon their having love.

It is somewhat confusing that Jesus refers to this commandment as “new”. There have certainly been commandments that existed before that promoted love (Deut 6:5). D.A. Carson sheds some light on why this commandment might be thought of as “new.” “Its newness is bound up not only with the new standard (‘As I have loved you’) but with the new order it both mandates and exemplifies.” (Carson, 484) Therefore we can understand that “new” refers to the standard of love as set by Jesus and exemplified throughout his life and ministry. In essence the new command is to be Christ-like.

John 13:36-38 – Peter’s Denial

It is interesting that Peter believes Jesus is going to a physical place in verse 36 (as denoted by the word “where”); it seems fairly clear that Peter does not understand Jesus to be predicting his own death.

Jesus response to Peter is also interesting. Jesus is telling Peter that he cannot (does not have the ability to) follow now, but he will follow later.

The phrase “Lay down [my/your/his] life” is completely unique to the gospel of John. There do not seem to be any references to this phrase (or similar phrases) in any of the other gospels. While this particular phrase is only picked up in two passages in John (10:11-17 and 15:13) it seems to be a part of a strong theme within the framework of the gospel of John.

What is it that Peter is offering to lay down? The Greek word for life (Strong’s 5590) can mean life, soul, self, or breath. It is very difficult to determine whether Peter is offering his life, self, or soul. Judging from the context it would seem that Peter is offering, in essence, everything he has.

The word “until” in verse 38 is quite striking. It tells us that the rooster’s crow is dependent upon Peter first denying him three times.

The NIV, NRS, and NLT all render the word “until” as “before”. The phrase “will not crow until you deny me” is substantially different from the phrase “before the cock crows you will have denied me”. In the first the cock’s actions are dependent upon the denial. The second is merely saying that one will happen before the other. There do not seem to be any significant theological implications stemming from this variation, but it does read differently depending upon the translation.

In the same way, the section about the cock in Luke and John seems to suggest that the cock’s actions are dependent upon Peter first denying Christ three times. No such causal relationship is found in Matthew or Mark. For that matter nothing from Matthew or Mark is repeated in Luke that is not also repeated in John (with two exceptions of the word ‘said’).

Concluding Summary

Several scholars view this passage as, essentially, an introduction to the Christ’s farewell discourse (Segovia, 478). It seems that the disciples needed to begin processing the idea of Jesus dying and this introduction allowed that process to take place. One could view Peter’s discussion with Jesus as being Peter interrupting Jesus because he could not accept Jesus would soon die.

It is interesting that Jesus final conversation with Peter is also about love (John 21:15-18). Jesus three times asks Peter if Peter loves Jesus; each time Peter affirms that he does. It is interesting that that in the passage studied above Jesus first gives a command to love one another which is followed by a prediction that Peter will deny Christ. Then after Christ’s resurrection there is a focus on Peter loving Christ almost as an illustration of the forgiving love which Christ represents and which Christ’s disciples are expected to live out.

Bibliography

Beasley –Murray, George R. John: Word Bible Commentary (2^nd ed.). Thomas Nelson: 1999.

Carson, D.A. Gospel According to John, The. PNTC. Apollos: 1991.

Duke, Paul D.. “John 13:1-17,31b-35”. Interpretation, 49 no 4 O 1995, p 398-400,402.

Segovia, Fernando F.. “The structure, Tendenz, and Sitz im leben of John 13:31-14:31”. Journal of Biblical Literature, 104 S 1985, p 471-493.

Smith, D. Moody. Theology of the Gospel of John, The. Cambridge UP: 1995.

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