Lesson 7

The Climax

Synopsis

The second part of John’s Gospel is called the Book of Glory. Chapters 13 to 19 describe Jesus’ passion and death. All four Gospels describe the same events, but the details in John’s Gospel are different. For John, Jesus’ death is the moment of his glorification. Whereas the Synoptic Gospels focus on Jesus’ human suffering and humiliation. John, instead, highlights his exaltation. The story of John’s Gospel is the story of Jesus coming into the world to save us. After accomplishing this, he returns to his Father by dying on the cross. In turn, the Father glorifies the Son, not just in his divinity but also in his humanity. John therefore wants to show us that despite everything that happens, Jesus remains in control of the situation and of his own destiny.

Learning Objectives

You will have successfully completed this lesson when you can:

Explain how John presents Jesus’ passion and death as the moment of his glorification.
Explain who Jesus’ true enemy is and how he operates.
Describe how Jesus remains in control of the situation and of his own destiny in each moment of his passion (the Last Supper, Gethsemane, the trials, the crucifixion) despite his tremendous suffering.
Describe the realities of the Old Testament that Jesus renewed during his passion.

Jesus’ Glory

Jesus’ enemies think they can thwart him by killing him, but in reality, the opposite occurs: Jesus defeats them. Therefore, John presents Jesus’ passion and death as the moment of his glorification. We read in chapter 12.

“Now is my soul troubled. And what shall I say? ‘Father, save me from this hour’? No, for this purpose I have come to this hour. Father, glorify thy name.” Then a voice came from heaven, “I have glorified it, and I will glorify it again.” The crowd standing by heard it and said that it had thundered. Others said, “An angel has spoken to him.” Jesus answered, “This voice has come for your sake, not for mine. Now is the judgment of this world, now shall the ruler of this world be cast out; and I, when I am lifted up from the earth, will draw all men to myself.” He said this to show by what death he was to die. (12:27–33)

Jesus’ glory has been a motif throughout the whole Gospel. The words “glory” or “glorified” occur 42 times. For example:

And the Word became flesh and dwelt among us, full of grace and truth; we have beheld his glory, glory as of the only Son from the Father. (1:14)

I do not receive glory from men. (5:41)

He who believes in me, as the scripture has said, ‘Out of his heart shall flow rivers of living water.’” Now this he said about the Spirit, which those who believed in him were to receive; for as yet the Spirit had not been given, because Jesus was not yet glorified. (7:38–39)

Jesus answered, “If I glorify myself, my glory is nothing; it is my Father who glorifies me” (8:54)

“This illness is not unto death; it is for the glory of God, so that the Son of God may be glorified by means of it.” (11:4)

His disciples did not understand this at first; but when Jesus was glorified, then they remembered that this had been written of him and had been done to him. (12:16)

And Jesus answered them, “The hour has come for the Son of man to be glorified. (12:23)

In fact, Jesus performs his signs in order to reveal his glory.

This, the first of his signs, Jesus did at Cana in Galilee, and manifested his glory. (2:11)

But for John, Jesus’ glorification doesn’t start with his Resurrection or Ascension. On the contrary, it begins with his Passion. That is why we call chapters 13 to 20 the Book of Glory.

When he [Judas] had gone out, Jesus said, “Now is the Son of man glorified, and in him God is glorified; if God is glorified in him, God will also glorify him in himself, and glorify him at once. (13:31–32)

For John, Jesus’ Passion is not something shameful or humiliating. Instead, it is the moment when he is lifted up and glorified. John uses the term “lifted up” both literally and symbolically. On one level, it means being physically lifted up on the cross, but it can also mean being exalted and honored.

In chapter 17, Jesus says:

When Jesus had spoken these words, he lifted up his eyes to heaven and said, “Father, the hour has come; glorify thy Son that the Son may glorify thee, since thou hast given him power over all flesh, to give eternal life to all whom thou hast given him. And this is eternal life, that they know thee the only true God, and Jesus Christ whom thou hast sent. I glorified thee on earth, having accomplished the work which thou gavest me to do; and now, Father, glorify thou me in thy own presence with the glory which I had with thee before the world was made. (Jn 17:1–5)

Jesus glorifies the Father by doing his will. The story of John’s Gospel is the story of Jesus coming into the world to save us. After accomplishing this, he returns to his Father by dying on the cross. In turn, the Father glorifies the Son, not just in his divinity but also in his humanity.

Because of John’s unique understanding of the Passion, his narration differs from that of the Synoptics. All four Gospel describe the same events—Last Supper, Judas’ betrayal in Gethsemane, the trial, crucifixion, and death—but the details in John differ. In their description of Jesus’ Passion, the Synoptic Gospels focus on Jesus’ human suffering and humiliation. John, instead, highlights his exaltation. He wants to show us that despite Jesus’ tremendous suffering, he remains in control of the situation and of his own destiny.

The Last Supper

The institution of the Eucharist is the main element in the Synoptic accounts of the Last Supper. John omits this altogether. He begins instead with the washing of the disciples’ feet.

Now before the feast of the Passover, when Jesus knew that his hour had come to depart out of this world to the Father, having loved his own who were in the world, he loved them to the end. (13:1)

For an explanation on Jesus’ hour, please refer to the previous lesson.

Judas’ Betrayal

The reader already knows that Judas will be the one to betray Jesus because John has already told us so.

Jesus answered them, “Did I not choose you, the twelve, and one of you is a devil?” He spoke of Judas the son of Simon Iscariot, for he, one of the twelve, was to betray him. (6:70–71)

But Judas Iscariot, one of his disciples (he who was to betray him), said, “Why was this ointment not sold for three hundred denarii and given to the poor?” (12:4–5)

We also know from the Synoptics that Judas conspired with the authorities. They promised to pay him thirty silver pieces (see Mt 26:14–16; Mk 14:10–11; Lk 22:3–6). But John doesn’t mention this. All we know from his Gospel is that the authorities had already decided to kill Jesus (see Jn 11:45–57).

But John does show us how Jesus knew perfectly well what his enemies were up to. During the Last Supper, he foretells this betrayal.

When Jesus had thus spoken, he was troubled in spirit, and testified, “Truly, truly, I say to you, one of you will betray me.” The disciples looked at one another, uncertain of whom he spoke. One of his disciples, whom Jesus loved, was lying close to the breast of Jesus; so Simon Peter beckoned to him and said, “Tell us who it is of whom he speaks.” So lying thus, close to the breast of Jesus, he said to him, “Lord, who is it?” Jesus answered, “It is he to whom I shall give this morsel when I have dipped it.” So when he had dipped the morsel, he gave it to Judas, the son of Simon Iscariot. (13:21–26)

Despite what Judas is about to do, Jesus doesn’t hesitate in showing him his love for him. He has Judas sit close enough so that he can reach out to him. In first-century Judaism, sitting near the master was a sign of honor. Furthermore, hosts would hand food to their guests as a sign of special favor. By doing this, Jesus was communicating to Judas, telling him that he still loved him, despite the upcoming betrayal.

Jesus’ True Enemy

Throughout the Gospel, we have been led to think that the Jewish authorities were Jesus’ enemies. But now in chapter 13, for the first time, Satan makes an appearance in the story. John tells us that he had moved Judas to betray Jesus.

And during supper, when the devil had already put it into the heart of Judas Iscariot, Simon’s son, to betray him… (13:2)

And, after Judas took the bread from Jesus, Satan enters into him.

Then after the morsel, Satan entered into him. (13:27)

Satan is the true villain of the story. It is interesting to note that John doesn’t mention any of the exorcisms that appear in the other Gospels. For him, Satan’s main role was to be the instigator. He worked behind the scenes to move others to betray and kill Jesus. He could do this because they, in fact, belonged to him. They were his pawns. About Judas, John had already written:

Jesus answered them, “Did I not choose you, the twelve, and one of you is a devil?” He spoke of Judas the son of Simon Iscariot, for he, one of the twelve, was to betray him. (6:70–71)

And about those who sought to kill Jesus:

Why do you not understand what I say? It is because you cannot bear to hear my word. You are of your father the devil, and your will is to do your father’s desires. He was a murderer from the beginning, and has nothing to do with the truth, because there is no truth in him. When he lies, he speaks according to his own nature, for he is a liar and the father of lies. (8:43–44)

Satan was a murderer from the beginning. This explains why those who belong to him do the same. They are imitating their father. They may think that they have the upper hand, but John makes it clear that Jesus remains in control of his destiny.

Then after the morsel, Satan entered into him [Judas]. Jesus said to him, “What you are going to do, do quickly.” (13:27)

The other apostles have no idea what is going on. Since Judas held the money box for the group, some think Jesus was telling him to buy something for the feast or to give to the poor.

So, after receiving the morsel, he [Judas] immediately went out; and it was night. (13:30)

That John tells us it was night is certainly not only informative but also symbolic. In the prologue we read how Jesus is the light of the world. “The light shines in the darkness, and the darkness has not overcome it” (1:5)

Jesus’ Final Discourse

Another difference between this Gospel and the Synoptics is that John dedicates five chapters to Jesus’ discourses and prayer during the Last Supper. This includes many important teachings on discipleship, the Holy Spirit, the new law, the sacraments, etc. We will study these in future courses. What is of interest to us now is to see how Jesus continues to renew the realities of the Old Testament. For example, he gives his disciples a new law.

A new commandment I give to you, that you love one another; even as I have loved you, that you also love one another. (13:34)

This is my commandment, that you love one another as I have loved you. (15:12)

He also identifies himself as the true vine of the New Israel. The Old Testament frequently describes Israel as God’s choice vine or vineyard. However, despite God’s loving care, it has only provided bitter fruit.

Let me sing for my beloved

a love song concerning his vineyard:

My beloved had a vineyard

on a very fertile hill.

He digged it and cleared it of stones,

and planted it with choice vines;

he built a watchtower in the midst of it,

and hewed out a wine vat in it;

and he looked for it to yield grapes,

but it yielded wild grapes. (Is 5:1–2)

Israel is a luxuriant vine

that yields its fruit.

The more his fruit increased

the more altars he built;

as his country improved

he improved his pillars.

Their heart is false;

now they must bear their guilt.

The Lord[a] will break down their altars,

and destroy their pillars. (Hos 10:1–2)

Now, those who remain united to him will produce the fruit that God desires.

I am the true vine, and my Father is the vinedresser…. I am the vine, you are the branches. He who abides in me, and I in him, he it is that bears much fruit, for apart from me you can do nothing. (15:1-5)

In the Garden

We see once again how John’s account differs radically from the Synoptics. They emphasize Jesus’ agony in the garden. For example,

And he took with him Peter and James and John, and began to be greatly distressed and troubled. And he said to them, “My soul is very sorrowful, even to death; remain here, and watch.” (Mk 14:33–34)

And being in an agony he prayed more earnestly; and his sweat became like great drops of blood falling down upon the ground. (Lk 22:44)

John, on the contrary, omits any mention of suffering. He even overlooks Judas’ kiss and skips straight to the moment of Jesus’ arrest.

When Jesus had spoken these words, he went forth with his disciples across the Kidron valley, where there was a garden, which he and his disciples entered. Now Judas, who betrayed him, also knew the place; for Jesus often met there with his disciples. So Judas, procuring a band of soldiers and some officers from the chief priests and the Pharisees, went there with lanterns and torches and weapons. Then Jesus, knowing all that was to befall him, came forward and said to them, “Whom do you seek?” They answered him, “Jesus of Nazareth.” Jesus said to them, “I am he.” Judas, who betrayed him, was standing with them. When he said to them, “I am he,” they drew back and fell to the ground. Again he asked them, “Whom do you seek?” And they said, “Jesus of Nazareth.” Jesus answered, “I told you that I am he; so, if you seek me, let these men go.” (18:1–8)

We see how, even when arrested, Jesus remains in full control of the situation. If he hadn’t voluntarily surrendered, they would never have been able to arrest him. But Jesus let them take him away because he knew it was his father’s will.

Shall I not drink the cup which the Father has given me? (18:11)

And he is more interested in protecting the apostles than in his own wellbeing. Fr. Raymond Brown masterfully describes this scene:

John begins with Judas leading the arresting party to this place. The squad is sent by the Jewish authorities; but in John alone do Roman troops appear… In this attempt of darkness to extinguish the light of the world, the ministers of darkness need lamps. Omitting the incident of Judas’ kiss, John has Jesus take the initiative, ever the master of his destiny. As he utters the divine name, “I am (he)”, the forces of darkness are helpless, struck with fear as Moses was at Sinai. Ever careful of those the Father has given him, Jesus uses his power to protect his disciples. The story of the servant’s ear is told with more detail than in the Synoptics, for only John names the characters, Peter and Malachi. The saying about the cup is another detail from the absent agony scene” [1]

Jesus Before the High Priest

In all four Gospels, Jesus is brought before the high priest and the Sanhedrin. But John’s account is quite different from the others. The Synoptics report on the trial itself—that is, the false testimony against Jesus, the high priest’s question about Jesus’ identity, and his condemnation (see Mt 26:57–68). They also describe the mocking of Jesus. For example:

Now the men who were holding Jesus mocked him and beat him; they also blindfolded him and asked him, “Prophesy! Who is it that struck you?” And they spoke many other words against him, reviling him. (Lk 22:63–65)

John, on the other hand, omits all of this. Instead, he tells us how the high priest questioned him about his disciples and his teaching.

The high priest then questioned Jesus about his disciples and his teaching. Jesus answered him, “I have spoken openly to the world; I have always taught in synagogues and in the temple, where all Jews come together; I have said nothing secretly. Why do you ask me? Ask those who have heard me, what I said to them; they know what I said.” When he had said this, one of the officers standing by struck Jesus with his hand, saying, “Is that how you answer the high priest?” Jesus answered him, “If I have spoken wrongly, bear witness to the wrong; but if I have spoken rightly, why do you strike me?” Annas then sent him bound to Ca′iaphas the high priest. (18:19–24)

For John, Jesus clearly occupies the moral high ground. He not only defends his disciples but even appears to be the one doing the judging.

Jesus Before Pilate

Something similar happens with the account of Jesus’ encounter with Pilate. In the Synoptics, Pilate asks him whether he is the king of the Jews. Jesus answers with a cryptic “You have said so.” Pilate, knowing that Jesus is innocent, tries to release him by having the crowd choose between Jesus and Barabbas. But when the people choose Barabbas, Pilate gives into their demands and has Jesus crucified.

But in John’s account, instead of Pilate judging Jesus, the opposite occurs. During their exchange, we find Jesus constantly putting Pilate on the defensive.

Pilate entered the praetorium again and called Jesus, and said to him, “Are you the King of the Jews?” Jesus answered, “Do you say this of your own accord, or did others say it to you about me?” Pilate answered, “Am I a Jew? Your own nation and the chief priests have handed you over to me; what have you done?” Jesus answered, “My kingship is not of this world; if my kingship were of this world, my servants would fight, that I might not be handed over to the Jews; but my kingship is not from the world.” Pilate said to him, “So you are a king?” Jesus answered, “You say that I am a king. For this I was born, and for this I have come into the world, to bear witness to the truth. Every one who is of the truth hears my voice.” Pilate said to him, “What is truth?” (18:33–38)

Jesus answered him, “You would have no power over me unless it had been given you from above.” (19:11)

Pilate knows that Jesus is innocent but is too much of a coward to oppose the people. So, he ends up giving in and unjustly condemns Jesus.

The Crucifixion

Finally, we see in John’s account how even during his crucifixion and death, Jesus remains in control of the situation. John omits the descriptions of Jesus’ human weakness. For example, he omits the story about Jesus needing someone to help him carry the cross. Neither does he tell us that Jesus cried out, “My God, my God, why hast thou forsaken me?” as Matthew (27:46) and Mark (15:34) do.

On the contrary, it seems that for John, everything happens according to a preestablished plan. This is true, even during Jesus’ death. His last words are, “It is finished” (19:30) and, after this, “he bowed his head and gave up his spirit.” They did not kill Jesus; he chose to die.

Assigments

Explain how John presents Jesus’ passion and death as the moment of his glorification.

Explain who Jesus’ true enemy is and how he operates.

Describe how Jesus remains in control of the situation and of his own destiny in each moment of his passion (the Last Supper, Gethsemane, the trials, the crucifixion) despite his tremendous suffering.

Describe the realities of the Old Testament that Jesus renewed during his passion.

Footnotes

[1] Raymond Brown, The Gospel and Epistles of John, The Liturgical Press, Minnesota, 1988, p. 87–88.

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