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Introduction
The Purest and Most Radical Gospel. This original book of John is also a gospel, and if the purpose of a gospel is to proclaim faith in Jesus to inspire belief in the listener, this one is the purest and most radical of all. In the Old Testament, the existence of the people of Israel is established before the law of God (cf. Dt 29); in the Gospel of John, human existence is defined either in favor of or against Jesus: faith or disbelief.
Jesus, the Pathway to the Father. The figure of Jesus takes center stage in John’s message. His descriptive style is intentionally realistic, possibly in response to Docetism, which denies the true humanity of the Son of God. A constant contemplative search defines the text’s internal character from beginning to end. At the start, Jesus asks the disciples, “What are you looking for?” (Jn 1:38). He will address Magdalene after the resurrection with the exact words: “Who are you looking for?” (Jn 20:15). This question is posed to every reader of the gospel, inviting a clear and faith-filled response.
While Jesus is revealed as the Son of God through his baptism in Mark and Matthew, and from his conception in Luke, John traces his preexistence back to his existence within the Trinity. From there, he enters human history with the primary mission of revealing the Father. Unsurprisingly, this gospel attracts a strong response and influence in those who read it sincerely and with perseverance. The unanimous voice of tradition has thus recognized this. The great Origen passionately expresses his full esteem and veneration: “It is not daring to say that, of all the Scriptures, the gospels are the first, and among them, the primary one is the gospel of John, whose meaning no one can grasp unless they have reclined on Jesus’ breast and received Mary from Jesus as a mother” (Origen, Commentary on Saint John, Jn 1:23).
The Historical Journey of Jesus. To truly understand Jesus’ historical mission as portrayed by John, we need to delve into the symbolic language of the Scriptures: light, darkness, water, wine, wedding, and journey. Most importantly, within the gospel, the “I am” of God from the Old Testament echoes as Jesus repeatedly claims it for himself. Against this backdrop of symbols, John reveals the mystery of Jesus’ identity, reaching its climax when he is unveiled in all his glory. Simultaneously, alongside the sometimes-hesitant faith of certain followers, disbelief stemming from this revelation grows stronger. Light and darkness therefore clash until the “hour” of death, when the apparent victory of darkness diminishes in the face of the radiant light of the resurrection. Then, through the Holy Spirit, the Father and the Son invite believers to reflect on their closeness.
Literary Aspects. The gospel has a distinctive style that is full of energy and life. If we look closely at how it is written, we can describe its style as “waves.” It communicates with the depth and patience of the sea; it affirms, repeats, and echoes the message, allowing the message to flow like waves gradually washing onto the shore. The work stands out because of its unified vision and strong theological synthesis. Yet, the beauty of the gospel isn’t just in its form; it also reveals the absolute novelty of the message it delivers: the glory of Jesus Christ unfolding in history, which John, the witness, has seen and is now sharing.
It is widely agreed that the proposal for composing and developing this gospel involves five stages:
The oral preaching of John, son of Zebedee, includes the words and actions of Jesus passed down through oral tradition.
The disciples of John engaged in a significant theological study, where they contemplated, selected, elaborated on, and presented the teachings and memories of their master, the apostle John, over several decades.
The first edition of the gospel features an evangelist, a disciple of John, who compiles all previous evangelical traditions, giving them a unified, coherent, and independent character—a gospel.
The second edition of the gospel is a later version that addresses new situations and conflicts arising within the church due to the circumstances faced by Jewish Christians expelled from synagogues for their faith in Jesus (see the story of the man born blind).
This is the final edition, created by an editor different from those who worked on the first and second editions. This editor was likely a close friend or disciple of the gospel writer and probably belonged to John’s school. He incorporated familiar material from John into the original work, including the addition of verses Jn 6:51-58 alongside Jn 6:35-50. Some insertions without clear context are also attributed to him, such as Jn 3:31-36 and Jn 14:44-50, which disrupt the narrative flow. Additionally, he rearranged some chapters; the resurrection of Lazarus is presented as the event that leads to Jesus’ death. To do this, he moved the account of merchants being expelled from the temple—shown in the synoptic gospels as the reason for Jesus’ death—to the start of His public ministry (Jn 2:13-22). He also rearranged key teachings of Jesus within the farewell speech (Jn 15–17). Some passages with sacramental content are also attributed to him (Jn 3:5a; 6:51c-58). The ending of chapter 21 and the reference to the “beloved disciple” refer to the one who was his teacher.
This last edition was set in Ephesus at the end of the 90s. Its audience mainly consisted of Christians who were formerly followers of Judaism but separated from it due to observance reasons rather than their belief in Jesus.
The Johannine Community. After the great Jewish war against the Romans, a group of devout Jews withdrew to Yamnia under the leadership of Yohanan ben Zakkay. There, they aimed to rebuild their heritage. With no temple remaining, the law became the sole focus of Israel’s entire existence. However, this Judaism, rising from its ashes (a fitting description, as the temple’s ruins still sent up smoke), must affirm its identity. Its disciplinary strength reflects its fragility. It needs to be solidified and fortified to survive, even if it means becoming intolerant. A strict and uncompromising orthodoxy is the guiding principle that sustains them.
In this context, starting in the 80s, the “Blessing of the Excluded” emerges (a euphemism for actual condemnation). It corresponds to the twelfth of the well-known prayers (Eighteen blessings), also called Tefilá. In this blessing, heretics are condemned, especially those who are Christians. Here is the text of the famous twelfth blessing:
May there be no hope for the apostates,
Bring an end to tyranny quickly.
And may all heretics (haminim) disappear in an instant.
May they be removed from the Book of Life,
And not be recorded alongside the righteous.
With the inclusion of this blessing, heretics were exposed because they had to recite it aloud in the synagogue. As a result, they were forced to condemn, exclude, and marginalize themselves. This was the sneaky trick behind the practice. A divide arose, separating the two communities that once belonged to the same people. The Gospel of John recounts the expulsion of Christians from the synagogue. The story of the man born blind (chapter 9) illustrates this intense conflict.
The Pharisees in power expelled Christians from the synagogue. These Christians were literally thrown into the streets (cf. Jn 9:34); they suddenly found themselves on the outskirts of their families, social circles, and religious communities. The trauma caused by this violence is incredibly severe. The Gospel of John is written against this background, revealing the deep wounds among brothers and sisters who are now sharply divided. The relationships between the Johannine communities and the Pharisee synagogue show that the churches of John did not develop in an ideal setting, but rather amid conflict, controversy, separation, and division. The letters of Saint John reflect this struggle (cf. 1 Jn 2:18-19).
Shaken to its core by external wear and tear and internal controversies, the community had to hold onto its faith in Jesus Christ to find a compelling reason to survive. The memory of Jesus, conveyed by the beloved disciple, offers both comfort and strength: the ultimate truth is the revelation of God, the fullness of life and meaning, and a definitive path to return to the Father. In their state of helplessness, the community found refuge in Jesus, who assured them of his saving presence: “I am the way, the truth, and the life” (Jn 14:6).
Design of the Gospel: The “Hour of Jesus.” This hour unites and structures the Gospel, marking the rhythm of Jesus’ life as a cycle of ascent and descent. The Gospel writer begins with a prologue (Jn 1:1-18) that introduces his main character, focusing on the mission to reveal the saving mystery of Jesus, mainly through the seven miracles in the first section of this book, “The Book of Signs” (Jn 2–12). This part describes Jesus’ mission through seven miracles, emphasizing the radical newness of the Lord’s presence among people: the wine of the New Covenant (Jn 2:1-11); the new Temple of his body (Jn 2:13-22); the new rebirth (Jn 3:1-21); the living water (Jn 4:1-42); the bread of life (Jn 6:35); the light of the world (8:12); and the resurrection and the life (Jn 11:25). The second part of the book covers the Passion or Glory account (Jn 13–21). As he faces the approach of his hour and is stirred by increasing hostility from his enemies, Jesus prepares by washing his disciples’ feet (Jn 13:1-11), a gesture full of meaning: baptismal cleansing, Eucharist, and a symbolic preview of the Passion. He then offers a profound farewell at the Last Supper (Jn 13:12-17, 26), reflecting on the main themes of his teachings. Ultimately, he fulfills his hour and returns to the Father through his Passion, death, and resurrection (Jn 18–21).
1:1-18 Prologue. The Gospel of John begins with a solemn introduction that highlights the theological centerpiece of the book: Jesus Christ, the mystery of the incarnation, revealing God’s glory. It also shares the Johannine community’s testimony of faith in their Lord.
Pre-existence and Creative Activity of the Logos (Jn 1:1-3). These first three verses affirm the pre-existence, transcendence, and eternity of the Logos (Word): Jesus Christ, the only begotten Son of the Father. His divinity is also confirmed (1), which, along with Thomas’ confession – “My Lord and my God” (Jn 20:28) – creates an inclusion. Therefore, the Gospel begins and ends with the declaration of Jesus’ divinity.
Revelation and Rejection (Jn 1:4-11). The logos is the source of life that shines and reveals itself: it is light. But the revelation of light is opposed by darkness, meaning those who reject his saving work. There is great drama in the history of salvation: the Word of salvation entered the world, but his own people did not accept him (11). For John, rejection is the greatest tragedy of humanity.
Revelation and Acceptance (Jn 1:12-18). Those who embrace and accept the revelation of light gain the power to become children of God. Divine sonship is a gift. Verse 14 is the core of the prologue: “The Word became flesh”: in the person of Jesus, divinity shines through physically. God dwells among us. The body of Jesus has become God’s sanctuary for humanity. The divine presence, once connected to the tent in the desert, then to the temple in Jerusalem, now resides in the person of Jesus Christ. In him lives all the goodness and mercy of God, and these are stable, enduring, and everlasting.
1:19-34 Testimony of John the Baptist. Through this testimony, the evangelist provides a brief overview of Jesus’ personality.
Indirect Testimony (Jn 1:19-28). Before the Jewish authorities, the Baptist confesses that he is not the Messiah, Elijah, or the prophet, but the voice crying in the wilderness; his testimony is prophetic: he prepares the way for the Lord.
Direct Testimony (Jn 1:29-31). Before Israel, meaning before the chosen people, he calls Jesus the “Lamb of God.” This title reflects the theological unity of the Gospel and includes the following aspects: “Conquering Lamb”: an apocalyptic image representing the sovereign and messianic leader (Rev 5:11); “sacrificial Lamb”: an image of the Servant of the Lord who redeems through his death (Is 53:7-12); “liberating Passover Lamb”: Jesus offers himself up for the sins of the world, like the lamb of the Jewish Passover (Ex 12:46). Jesus on the cross, like the Passover lamb, will have none of his bones broken (19:36). How does Jesus take away the sin of humanity? By taking on human nature and offering himself on the cross through voluntary sacrifice and loving service. From the cross, he gives us the Holy Spirit (19:30), who purifies and forgives all our sins (20:22ff).
Baptism of Jesus (Jn 1:32-34). The evangelist does not describe Jesus’ baptism but references it through John the Baptist’s testimony. The primary focus of the vision is the Spirit. Jesus is given a specific role: to baptize in the Spirit (33), a task that belongs to God, who will pour out His Spirit on the community (Is 32:15; 44:3; Ezk 36:25-29; Jl 3:1ff). Because the Spirit dwells permanently in Him, Jesus Christ is the great architect of the universal gift of the Spirit and the leader of a holy people.
1:35-51 Jesus Calls His First Disciples. After the resurrection, following Jesus means trusting in Him, continuing His work, and fulfilling His mission. These are the main features of this account:
1. Every call in the Church comes from Jesus (Jn 1:38ff; 42ff.47-51).
2. The power of testimony: the newly called disciples, in turn, invite others through their witness of messianic faith. Faith in Jesus is contagious; it cannot be contained or limited.
3. Joy in discovering Jesus as the Messiah. This joy that fills the apostles’ hearts is shown in the repeated use of the Greek verb ‘eurekamen’: “we have found him!”
2:1-12 The Wedding at Cana. This passage is not just about a wedding but includes various elements that make it a true Johannine “sign.” The main characters are Mary and Jesus. Mary, besides playing an important role, serves as a model of faith and obedience to God’s Word. Her statement, “Do whatever he tells you,” reflects an attitude of complete availability to Jesus Christ, similar to the stance of faithful people before the covenant: “We will do whatever the Lord says” (Ex 19:8). Jesus is at the center of the story. The new revelation, the ‘wine’ he brings, is superior to the law of Judaism, represented by the water in the “stone” jars. He does not come to establish a doctrinal system but to reveal his own mystery. That is why he chooses a wedding. The messianic covenant was announced by the prophets using the symbolism of a wedding (Hos 2:16-25; Jr 2:1f; 3:1-6; Ezk 16; Is 54:4-8), and similarly in the Song of Songs. In the fourth Gospel, Jesus’ activity (Jn 2:11) begins with the joy of a wedding, symbolizing the messianic wedding. The groom is Jesus, and the bride is the small community that joins him in faith. The glory the disciples see in Jesus is his manifestation as the new messianic groom.
2:13-22 Jesus Purifies the Temple. The story’s theme is Jesus himself, portrayed by the evangelist as the new and ultimate temple.
Messianic Sign (Jn 2:13-17). Jesus’ action doesn’t seem to be a revolutionary act; in fact, the disciples do not intervene. However, Malachi’s prophecy (3:1f) is fulfilled: Jesus appears with divine powers to purify the house of God. This passionate zeal for the glory of the Father will consume him and ultimately lead him to death.
Sayings of Jesus (Jn 2:18-22). The Jews do not understand Jesus’ mysterious words (20). They think he is talking about a stone temple, but he is referring to the temple of his body. Jesus willingly gives up his body to destruction and death, but after three days, he will return to reclaim it in glory. The body of Jesus, dead and risen, becomes the place where God reveals himself, the only place of prayer, the true temple that connects us with God. Later, the disciples remember and understand Jesus’ mysterious words. It is an allusion to the Spirit, the living memory of the Church, who helps us remember, internalize, and truly understand Jesus’ words (Jn 14:26).
2:23-25 Reactions to Jesus. John generally describes a typical pattern in the life of Jesus (Jn 4:45; 20:31): his signs were meant to inspire faith, but they remain ambiguous. Some believe (like the disciples at Cana); others do not, because they see only the miracle worker and not the Son of God.
3:1-21 Jesus and Nicodemus. Nicodemus trusts Jesus only because of the signs he has seen; he has no faith, only opinions (2). He symbolizes shameful Christians: believers who hide their faith out of fear of losing their comfort and even their own lives.
The Mystery of New Birth (Jn 3:3-9). Jesus explains that being born again is essential to see the kingdom of God. It’s not just a simple change but a new beginning—trusting in him signifies this new birth. It is the Spirit who acts as the agent of this new birth or the birth of faith through his life-giving power.
Revelation of the Redemptive Mystery (Jn 3:10-21). Jesus can speak of these mysteries because He knows them. No one has ascended into heaven; only Jesus, who was in the bosom of the Father, knows those realities and “has descended” to reveal them. Verse 16 is the peak of the entire dialogue, a supreme expression. The Father’s love has set the whole history of salvation in motion. In the light of Jesus Christ, humanity is divided: some prefer darkness, and this existential choice leads to judgment; others accept the truth of Jesus Christ and, as a result, come into communion with Him and receive salvation.
3:22-30 Final Testimony of the Baptist. The Baptist’s final words mirror his first: confessing Jesus’s supremacy. John the Baptist aligns with the truth; he is a humble witness to the true light, Jesus Christ. His last testimony is powerful. He does not resign himself bitterly but joyfully; his joy is complete because he sees Jesus, the ultimate bridegroom of the Church, increase.
3:31-36 Preeminence of Jesus. John, aiming to strengthen his community’s faith amid controversy, explores the superiority of Jesus, who is far above any other figure, patriarch, or prophet. A concise conclusion summarizes this reflection: The Son has life; anyone who believes in him shares in this eternal life. Those who do not believe are unable to access life. The chapter maintains a confrontational tone throughout.
4:1-45 Jesus and the Samaritan Woman. We should highlight the transformation of the Samaritan people in this passage, rather than focusing solely on the Samaritan woman herself. The Samaritans are descendants of pagan tribes who repopulated Samaria after Assyria conquered it. Each tribe brought its own gods, but they later worshiped the Lord, the God of Israel (2 Kgs 17:24-34). At the beginning of the story, the woman equates herself with Jesus: “You are a Jew; I am a Samaritan” (9). However, Jesus reminds her of her ignorance (Jn 4:10) and offers the gift of living water. The woman refers to Jesus as “Sir” twice (Jn 4:11:15), and by the end, she is the one asking for living water. Her request was for Jesus to make her life easier. When Jesus tells her about her five husbands—the five gods the Samaritans originally worshiped—the woman recognizes herself as a sinner and perceives him as a prophet (Jn 4:19). Jesus explains that worship will no longer depend on specific locations but on a person—himself, the new Temple of God—and will be in spirit and truth. This kind of worship originates from the heart, is inspired by God, and is reflected through concrete actions in life. The woman recognizes Jesus as the Messiah and becomes a messenger of the Good News. The Samaritans also come to see Jesus as the Messiah, not only for the Jews but for the whole world (42). The passage concludes with Jesus returning to Galilee and highlights the warm welcome he receives from the Samaritans, in contrast to the rejection he will face in his own land.
4:46-54 Jesus Heals the Son of a Royal Official. This inspiring and timely story highlights the saving power of Jesus, even from a distance. Our Lord may be absent, but He is present in His Word. If we trust in His Word, it gives us life. Faith is essential. Those who believe in Jesus’ Word transition from death to life, not in the future, but at the very moment they believe. The Lord does not promise life later; He does not guarantee healing or continued living, but says, “your son is still alive.” This is the profound and comforting experience of the believer.
5:1-15 Jesus Heals a Sick Man at the Pool of Bethesda. The evangelist focuses on a 38-year-old cripple, symbolizing an entire generation. Jesus restores health to this man, not through water, but through his Word. This miracle happens on the Sabbath, and Jesus tells the cripple to take up his mat, thereby breaking a rule of the Mishnah. For the evangelist, this is the true Sabbath: the height of God’s creative work, made greater by the healing presence of Jesus. However, for the Jewish authorities, it is seen as a violation of the law.
5:16-30 Jesus’ Authority. The Jews focus more on the violation of the Sabbath than on the healing of the lame man, and they begin to persecute Jesus. This persecution will also extend to his disciples (Jn 5:15:20). In his defense, Jesus does not get caught up in the details of rabbinic law but aligns himself with God, who always works in an eternal present: “My Father is always at his work, and I too am working” (Jn 5:17). Jesus affirms that his actions do not come from himself but from the Father, who is endlessly active and generous, acting out of love. Verse 24 is the culmination of this scene: whoever believes in the Son has eternal life (Jn 3:16.36).
5:31-47 God’s Testimony Validates Jesus. Jesus has delivered a teaching with a groundbreaking claim; now he seeks to confirm its validity. In doing so, he aims both to strengthen the faith of his followers and to reveal the reasons behind the Jews’ disbelief. The main theme is testimony. Different testimonies support his authority: the Baptist, his works, the Holy Scriptures, and Moses. In the middle (Jn 5:37), centrally located, is the key witness that makes the other testimonies possible: the Father (Jn 5:8:13-19).
6:1-15 Jesus Feeds Five Thousand. The crowd does not come to Jesus seeking healing, as the first Gospel notes (Mt 15:30), but is motivated by messianic excitement due to the signs he has performed. Jesus himself creates the suspense. He does not address God, as Moses did, but instead speaks to Philip, highlighting the human impossibility of the miracle. Jesus’ instruction is for people to lie down to eat, to “sit at the table.” Jesus not only distributes the food but also leads the gathering at the table. John uses language similar to that of the institution of the Eucharist (11), which clearly foreshadows the Eucharistic banquet; additionally, it symbolizes the abundance and lasting nature of the Eucharistic food. Only John hints at a messianic appearance. Jesus, knowing that the crowd was coming to make him king, withdrew to the mountain. This action foreshadows what he will declare in his speech: only through his death will he become king and the true bread of life.
6:16-21 Jesus Walks on Water. John presents this episode as an epiphany that highlights the transcendence of Jesus rather than a miracle over nature. Though narrated from the disciples’ perspective, it focuses entirely on the person of the Master, who identifies himself as: “I am,” and immediately guides them to safety. Jesus reveals himself with the very power of God; he is the one who walks on the waters (Ps 77:20; Is 51:10).
6:22-71 Eucharistic Discourse. The people seek Jesus, but their faith is immature; they focus only on the superficial display of the Master’s works. Jesus responds and begins His extensive and profound Eucharistic discourse.
Jesus, Food that Does Not Perish (Jn 6:22-27). The evangelist states that no one can obtain food that does not perish on its own; however, everyone must do everything possible to accept the food that the Lord offers us. The contrast between food that perishes and food that lasts for eternal life is typical of John. The Son of Man will give food that does not perish.
Jesus, Bread Come Down from Heaven (Jn 6:28-40). Believing in Jesus Christ is the only action necessary. Jesus describes himself as the bread of life, which actively gives life and results in eternal outcomes that surpass human limits. However, this transformation requires one essential condition: faith. To receive divine life, it is necessary to believe in Jesus.
Jesus, Bread of Life (Jn 6:41-51). The “Jews murmured.” This recalls the attitude of the people during the time of the Exodus (Ex 16:2; Nm 14:27). The Jews murmured because Jesus presents himself as the bread that came down from heaven, even though he is the son of Joseph, and his mother and father are known. Jesus urges them to stop murmuring, demands unconditional faith, and affirms: “No one can come to me unless the Father who sent me draws him” (Jn 6:44). Faith does not depend on human effort or merit; it is primarily an internal attraction that the Father inspires. It is not about determinism or arbitrary predestination, but about recognizing divine initiative.
The Flesh and Blood of Jesus, Food and Drink of Salvation (Jn 6:52-59). Verse 55 is central, emphasizing the reality of the Eucharist. The flesh and blood of the Son of Man are real food and drink. They perfectly fulfill the role of satisfying the hunger and thirst that Jesus mentions in 6:35b. Through the Eucharist, the believer is united with Jesus Christ (Jn 6:56); it involves a mutual relationship and ongoing connection. The same divine life that flows from the Father to the Son passes to the believer who receives Communion (Jn 6:57). This sharing of life occurs in the context of mission. It is not a life to be kept to oneself but one that must be shared with others, following the same mission of the Son, the one sent by the Father, who came into the world to give life.
Consequences of the Discourse (Jn 6:60-66). Jesus’ teaching is harsh, causing many of his disciples to abandon him. The Eucharistic mystery points to a larger mystery: the mystery of the Son of Man. However, this mystery also holds the key to understanding the entire story and aims to clear up the Jews’ and disciples’ misunderstanding about eating the flesh of the Son of Man. This is not cannibalism in any way! Jesus explains this by referring to his ascension into heaven and his resurrection, meaning his flesh is no longer fragile or corruptible but glorious and filled with the Spirit. Without the Spirit’s help and the gift of faith, Jesus’ entire life remains a constant source of scandal. His words of revelation are wrapped in a continuous and impenetrable veil of incomprehension.
Peter’s Confession (Jn 6:67-71). Faced with the abandonment of many of his disciples (Jn 6:66), Jesus takes the initiative; he challenges the Twelve, not to be sure of their faith—which he already knows— but to provoke a decisive confession; Jesus seeks a belief rooted in freedom. The scene echoes the confession at Caesarea. The plural expressions used by Peter show that he is speaking on behalf of the Twelve and representing the apostolic Church, whose Christological and Eucharistic faith John emphasizes strongly in his Gospel (Jn 17:3; 20:31).
7:1–8:59 Jesus, Light and Life of the World. Chapters 7 and 8 form a cohesive unit, connected by three elements: time (the Feast of Tabernacles), place (the temple), and action (Jesus teaches). There is a clear thematic progression. The main question focuses on Jesus’ identity, as asked by his brothers: “Reveal yourself to the world” (7:4), and by the Jews: “Who are you?” (Jn 8:25). As Jesus teaches, his identity is gradually revealed, culminating in the absolute: “I am” in Jn 8:58. However, the primary focus remains on God, whom Jesus refers to in chapter 7 as “the one who sent me,” and then in chapter 8, often as “the Father.”
Disbelief and Rejection of Jesus (Jn 7:1-24). Jesus has already visited Jerusalem twice (Jn 2:13; 5:1), but these visits ended with threats against him (Jn 4:1-3; 5:16-18). Therefore, the evangelist explicitly states that Jesus did not want to travel through Judea (1). Jesus’ actions provoke different reactions: his relatives do not believe in him (5); some see him as a good man, while others think he’s a liar (12). However, Jesus bases his work on the mission he received from the Father (16).
Jesus and the Messiah (Jn 7:25-31). The people of Jerusalem speculate in many ways. They feel anxious and unsure about Jesus. Jesus, for his part, confronts their lack of understanding about the Father and himself. The question of messianic expectations and Jesus’s legitimacy, which was relevant in his time, can only be fully understood by looking at later discussions between Jews and Christians.
True Freedom (Jn 7:32-36). The core message of the fourth Gospel is entirely centered on Jesus, the Son of God; it does not focus on principles or doctrines. Jesus himself is the truth (Jn 14:6). “The truth will set you free” is one of the evangelist’s powerful sayings that has kept its significance; however, it also shares the fate of other profound sayings that have been misunderstood or distorted. Freedom is the dynamic force of life that redeem human beings, existentially, from the oppression of sin, condemnation, and death.
Jesus, Source of Life (Jn 7:37-39). To fully understand this scene, we need to consider its context. It occurs during the Feast of Tabernacles, when people earnestly pray for rain as the priests gather water from the Pool of Siloam and carry it to the Temple. The ritual of pouring water on the altar of sacrifice commemorates the miracle of water flowing from the rock in the desert (Ex 17:1-7). Prophets are read aloud, symbolizing the people’s spiritual renewal through water. On the final, most solemn day, Jesus stands up and calls out to the crowd. He presents himself as the rock of salvation for every thirsty person who must come and drink. He is the living Temple of the eschatological Jerusalem (Ezek 47:1ff; Zech 14:18). He embodies Wisdom, inviting his listeners to draw nearer (Prov 9:5ff). However, the evangelist connects this moment of the Spirit to the hour of Jesus’ glorification—his ultimate sacrifice on the cross (Jn 19:34). Through his death out of love, Jesus becomes the everlasting source of the Spirit’s gift.
Schism Within the People (Jn 7:40-44). This scene depicts the reaction to Jesus’ declaration. The crowd is divided; one group claims Jesus is the prophet, while another insists he is the Messiah. This assertion of messiahship sparks a heated debate. The evangelist is not concerned with Jesus’ human ancestry or earthly homeland but emphasizes his divine origin. He does not attempt to prove Jesus’ legitimacy as Messiah through human standards. Jesus cannot be judged by appearances.
Attitude of the Leaders (Jn 7:45-53). Before the great debate that will pit Jesus against the Pharisees in the temple (Jn 8:13-59), the evangelist describes the Pharisees’ inner attitude. The guards, sent earlier (cf. 32b), return empty-handed, excusing themselves: “No man ever spoke like this man.” The Pharisees, eager to preserve their authority, try to silence the growing faith of the people, using their prestige to discredit Jesus by calling him a “deceiver” and the people “ignorant and accursed.” These words reveal the Pharisees’ clear judgment of the Johannine Christians of Jewish origin.
Jesus and the Adulterous Woman (Jn :1-11). This story is not present in the oldest manuscripts. Its philological analysis shows a connection with the Gospel of Luke, which strongly supports oppressed women. It would ideally be placed after Luke 21:37. However, the passage is the inspired Word of God, and therefore, we must read it. Jesus’ opponents test him harshly: mercy or justice. Their main goal is to accuse Jesus of violating the law of Moses and, consequently, being against God. They also ignore the situation of the poor woman about to be stoned. Jesus challenges his critics—readers across all times—to move from enforcing the law to internalizing it through personal responsibility. What’s the point of throwing stones if we all live in glass houses?
Jesus, Light of the World (Jn 8:12-20). For John, Jesus—the Word made flesh—has been the light of humanity from the beginning (Jn 1:4), and with his earthly arrival, he is uniquely so (Jn 1:9). Jesus came to bring light to the world (Jn 3:19; 12:46); indeed, he is the light of the world, and those who follow him do not walk in darkness but have the light of life. Jesus requires a personal commitment, shown here by the phrase “follow me” (12), which means allowing oneself to be filled with the light of Jesus, the Son of God.
The Origin and Purpose of Jesus (Jn 8:21-30). This passage highlights the dual signs of “I am going away” and “I am.” The first signifies passion and glorification, which points to the second: the revelation of Jesus’ divine identity. The moment is urgent; before Jesus, one must choose sides: those who accept him have life, and those who reject him exclude themselves and are already judged.
The Truth Sets You Free (Jn 8:31-38). Jesus invites those who believe in him to stay faithful to his word. The freest person is the Son of God, and his freedom is in being the Son. Only the Son can share a freedom that is rooted in a divine relationship. Only through the Son can we access the Father as Father, which is in freedom: to be and know ourselves as children in the Son, children of the Father. To be able to stay in the Father’s house forever. The slave does not belong to the house and can be cast out (like Ishmael); the son belongs to the house and remains at home (like Isaac).
The True Children of God (Jn 8:39-47). This scene highlights the controversy that arose between the Jewish synagogue and the Christian church at the end of the first century. The debate over Abraham’s descendants was a key issue; for the Christian community, this was not based on bloodline but on the bond of faith, meaning the fulfillment of God’s will. John takes the controversy further by contrasting the terms “children of God” and “children of the Devil.” This may be the harshest criticism of the Jewish synagogue in the entire Gospel.
Jesus’ Unity with God (Jn 8:48-59). Jesus “knows” God; the Jews, on the other hand, do not. He is the Son of God, and therefore, he knows God intimately and from a close place of communion. And he keeps his word. The Jews try to mock his proclamation, even reducing it to simple chronology. With obvious words, introduced by an assertion formula, Jesus declares his superiority over Abraham. The echo of Exodus 3:14 resounds: “I am who I am,” or “I am who will be with you.” The Lord God wanted to reveal not his metaphysical being but his loyalty, his constant protection of the people (Ex 3:6, 13, 15f). Jesus is the presence of God; the indirect allusion to Exodus 3:14 is unacceptable to the Jews, who interpret Jesus’ statement as blasphemy. They take up stones to stone the blasphemer (cf. Lv 24:16). But Jesus hides himself and leaves the temple. He will no longer grant them any further revelatory discourse; he denies them his presence (Jn 12:36b).
9:1-41 Jesus Heals a Man Born Blind. This chapter of fascinating storytelling and profound theology highlights two contrasting attitudes: the sincerity of a blind man with good judgment and the closed-mindedness of the religious leaders. The blind man not only regains his physical sight but also discovers the light of faith. The Pharisees, however, refuse to open their eyes to the truth, ignoring the evidence of the facts. A strong connection between sin and blindness unifies the entire chapter. There are two kinds of blindness: one that accepts faith and sees the truth, and another that rejects faith and lives in falsehood.
The Sign (Jn 9:1-12). As he leaves the temple, Jesus’ eyes fall on a man who has been blind from birth. While the disciples try to understand whose fault it is, the Master chooses to restore his sight, helping and healing him. For John, the pool represents the Incarnate Word, in which the blind, washing themselves, gain their sight. When the blind man is healed and returns, Jesus has disappeared. Different reactions arise toward the blind man and the Master. A trial against Jesus occurs.
First Interrogation of the Healed Blind Man (Jn 9:13-17). Jesus violates the law by healing on the Sabbath and kneading clay. Jesus’ actions do not align with the theological system the Pharisees rely on for their truth and security. They try to deny the facts and seem divided; there was “schism, division” among them (16). So they ask the blind man about Jesus. The blind man responds that he is a prophet and thus boldly testifies to his faith.
Interrogation of the Parents (Jn 9:18-23). The interrogation is now carried out by the Jews, not the Pharisees. This change highlights the official nature of the statement. The parents are evasive; they only know that this man is their son and that he was born blind, but they do not know how he now sees or who healed him. Additionally, their son is old enough to provide valid testimony.
Second Interrogation of the Healed Blind Man (Jn 29:4-34). The Jews, unable to accept the truth and confused by the response of the healed blind man, keep insisting on the miracle. The blind man responds boldly and with a hint of “Johannine irony,” because he has recognized their motives (27). The Jews reply with insults, dismissing him with contempt (28). They call the blind man a sinner and throw him out. Although the evangelist presents this story as if Jesus himself experienced it, many biblical scholars agree that it is a reinterpretation that reflects the serious conflict between the Synagogue and the Church.
Epilogue (Jn 9:35-41). Unlike the Pharisees, who expelled the healed blind man, Jesus seeks him out. He asks him a surprising question: “Do you believe in the Son of Man?” (35). The blind man’s response shows he didn’t fully understand Jesus’ identity. Still, he senses that after opening his eyes, Jesus is inviting him to follow him as the ultimate source of life. The healed man shows his faith through a gesture: he bows down before Jesus in worship. Could Jesus be the new temple of God’s presence? After being expelled from the temple, the healed blind man now finds a new place to worship God in Jesus.
10:1-21 Jesus, the Good Shepherd. Jesus presents Himself as the true Shepherd of His people. He leads His sheep out of the enclosure of Judaism to form a new flock or messianic community. He is the gate that grants access to salvation; the Good Shepherd who offers life in abundance. A relationship of mutual knowledge and communion develops between Jesus and the sheep. The Good Shepherd gives His life for His sheep (this phrase appears five times). The death of Jesus Christ fulfills the Father’s will and command, demonstrating His charity, but His death points toward the resurrection. These two events make up the work of salvation.
10:22-42 Jesus Claims to Be the Son of God. The evangelist presents three connected phrases that highlight the eschatological joy every disciple experiences through their union with the Good Shepherd: Jesus grants them eternal life, they will never perish, and no one can snatch them out of his hand. This confidence in eschatological salvation reaches its peak in verse 29: “No one can snatch anything out of my Father’s hand.” When all communication breaks down, Jesus’ enemies turn to violence. They try to seize him, but Jesus escapes and leaves them behind; he goes to the other side of the Jordan, where he was at the beginning and where John was baptizing (Jn 3:22); there, he is warmly received, and many come to believe in him.
11:1-57 Jesus Raises Lazarus from the Dead. This chapter is a complete episode that focuses on the resurrection and the life made real through Jesus. In the Gospel’s narrative structure, it is crucial because it leads to Jesus’ death. It also creates tense suspense because John presents it as the seventh and final sign of Jesus, which is why he has given it special beauty and significance. The evangelist aims not only to tell about a miracle but also to affirm Jesus’ revelatory words: “I am the resurrection and the life.” The life Jesus gives to Lazarus, in bodily form, points to the actual life he offers to those who believe in him. This miracle provokes two responses: faith and unbelief. Faith opens the way to life, while unbelief closes it.
12:1-11 Anointing at Bethany. We observe a meal and an anointing. The meal symbolizes the joy of the resurrection, while the anointing relates to the burial. The meal brings Jesus together with Lazarus. The fact that Lazarus is at the table eating shows that he is alive. Unlike the anointing in Luke 7:38, the primary purpose of this anointing is not to express gratitude for the forgiveness of sins. However, it is not entirely ruled out by Lazarus’ resurrection. The gesture is unexpected. Jesus is anointed as a noble corpse is anointed. At 11:53, it is said that his death has already been decided; here, his burial is announced. The evangelist paints an accurate picture of Lazarus’ family and highlights, in sharp contrast, two figures: Mary’s generous giving and Judas’ sneaky attitude.
12:12-19 Triumphal Entry into Jerusalem. This scene closely resembles the synoptic narrative, though it is more concise and includes some unusual details. Jesus approaches Jerusalem without any prior preparation for his arrival. It is the people who come “to him” and welcome him as an important figure. The crowd does not carry branches but palms. In the ancient world, especially as depicted in Jewish documents, palms symbolize victory (1 Mac 13:51; Rev 7:9). The crowd sings Psalm 118:25 (13). Jesus Christ, who died and rose again, symbolically enters on a donkey and is praised as king by the crowd, foreshadowing all of humanity united under his reign.
12:20-36 The Greeks and Jesus. Without knowing how or where, leaving the narrative of Jesus’ entry into Jerusalem pending, John introduces us to some Greeks who want to “see” Jesus (21). They symbolize the first Gentile followers; they are the vanguard of humanity coming to Jesus. Their whole journey to faith will take place after Easter; they belong to those who believe without having seen (Jn 20:29). Then, in a series of brief but powerful statements, Jesus declares the importance of his death. The “necessity” of his death is illustrated in the parable of the grain of wheat that falls to the ground to produce fruit (24). It’s built in perfect contrast: it does not die/it dies; it remains alone/it bears much fruit. This illustrates the universal impact of salvation brought by Jesus’ death (Jn 10:15-18; 11:51ff). It marks the end of Jesus’ public ministry before the world (which has extended through the first twelve chapters). The light fades away; the unbelievers remain in darkness.
12:37-50 End of Jesus’ Public Ministry. Jesus will no longer speak in public. Before proceeding with his account, the evangelist reflects on the people’s rejection of the Savior.
Amazement and Surprise of the Evangelist (Jn 12:37-41). Jesus performed such incredible signs that they should have led the people in his town to believe. However, their response was negative: widespread rejection. This shocks the evangelist so much that he considers it beyond human ability, and to avoid our scandal, he wants us to see that it was already predicted in God’s plans: “Thus it was written.” Still, some believed, but they were afraid; fear kept them from openly confessing to Jesus.
Openness to Salvation (Jn 12:44-50). The evangelist does not aim to dispel doubt. He gathers many of Jesus’ words to help open readers’ eyes to the message of salvation. These serve as the culmination of his public ministry.
13:1-20 Jesus Washes the Disciples’ Feet. The fourth Gospel marks a significant shift in its depiction of the time before the passion and resurrection. It omits the Eucharistic theme because it has already discussed it in chapter 6, and instead emphasizes Jesus’ act of washing his disciples’ feet, a scene unique to this Gospel. Washing feet was traditionally a task for servants, not for free individuals. Although disciples sometimes performed this act for their teachers as a sign of respect, it was never the other way around. The evangelist describes this moment solemnly and intentionally: Jesus rises from the table, removes his cloak, takes a towel, pours water into a basin, and begins to wash their feet… This act is symbolic, almost prophetic; it prepares the way for his passion and is essential for understanding it: a gesture of love taken to the extreme. The dialogue with Peter helps clarify the deeper meaning of the sign: washing feet is not just an act of humility but primarily an act of service—a symbol of the saving act Jesus accomplishes on the cross to give life to the world. The Christian community receives this message. If the act of washing points to the cross, what Jesus asks is for his followers to also look to the cross and imitate his gesture of love by offering themselves in an act of love that knows no limits, even to the point of sacrificing their lives for others.
The washing of the feet is an act of revelation, a revolution, and a challenge. Revelation: it is not a strange event but the ultimate teaching—love that serves and sacrifices, kneeling before humanity, willing to die on the cross every day, going out of its way, giving its life. Revolution: if God kneels before people and washes their feet, no human—regardless of their importance—has the right to dominate others or strip them of their dignity. Challenge: this example must be followed by the Church, which, out of love for Jesus, must actively seek out the poorest and become poor alongside them.
13:21-30 Announcement of the Betrayal. We can identify four key aspects of this scene:
1. The anxious love of the true disciples in the face of Jesus’ denunciation, especially of the “beloved disciple.”
2. The influence of Satan working within the hearts of humans.
3. The sacredness of the moment, as Jesus does not passively endure the betrayal but instead gives the command to begin.
4. The peak of the betrayal and Judas’ departure occurs at nightfall. “It was night,” the Gospel notes, because Jesus’ death had already started. Outside the Upper Room, it is night; but inside, once the genuine community of disciples is formed, the light will shine brighter than ever.
13:31-38 Brotherly Love. Love is, above all, a gift and revelation from Jesus Christ to his disciples, rather than a task and commandment (“I give you a commandment”). It belongs to him (this is “my” commandment). It is new not because of the time—the precept of brotherly love already existed in the Old Testament (Lv 19:17ff)—but because Jesus fills it with newness, because of its quality and characteristics: it is a love without measure, because he has loved us to the point of giving his life for us.
14:1-31 Jesus, the Way to the Father. This chapter explores a mysterious pattern of Jesus going and returning: going to the Father only to reappear to his disciples and stay with them forever. The text in the Fourth Gospel reveals that Jesus never truly leaves or disappears; his going to the Father symbolizes a fuller return to his followers. Verse 23 is the chapter’s central point. God’s dwelling among his people, which the Old Testament describes in a cultic way (Ex 25:8; 29:45; Lv 26:11), was promised for the end times (Ezk 37:26ff; Zec 2:14; Rev 21:3, 22ff), and is now fulfilled within the community. It is the presence of the Holy Trinity in the heart of the Christian, who is transformed into a living temple of God! Amidst the desert and the exodus of our history, God truly dwells in the tent and temple of the believer.
15:1-17 The True Vine. Jesus is the true vine (1), the new Israel in opposition to the Old, which did not bear the expected fruit. He also contrasts with other vines that, compared to Him, have proved neither fruitful nor effective. The owner of the vine is the Father (1). The purpose of pruning is for the vine to produce abundant fruit (2). The branch that does not bear fruit will be cut off. The Father’s gift is matched by the disciple’s collaboration, which is characterized by remaining in Jesus (4). The act of bearing fruit has a double meaning. On one hand, the disciples must do so inwardly: they must remain in Jesus through brotherly love and, consequently, be “one.” On the other hand, they must do so outwardly: the disciples must commit themselves to the mission: “so that the world may believe that you sent me” (Jn 17:21b).
15:18-25 The Hostile World. Having been chosen by Jesus (Jn 15:16), the disciples no longer belong to the world, which is any reality that rejects Jesus’ mission. That is why the world hates and opposes the disciples. The disciples’ fate cannot be different from that of the Master; if the Master was rejected, persecuted, and hated, the disciples will face the same.
15:26–16:6 The Testimony of the Spirit and the Disciples. The disciples are not alone or abandoned; the Spirit will strengthen them in their decision, since he will testify about Jesus and motivate them to testify about the Master as well: “so that they may not fail” (Jn 16:1). The evangelist mentions expulsion from the synagogue (16:2), a common situation for the Johannine community, and a distortion of God’s worship: “the time is coming when anyone who kills you will think he is offering worship to God” (Jn 16:2), as was the case with Paul (Acts 26:9-11).
16:7-15 The Work of the Spirit. A deep sadness overwhelms the disciples when they realize that Jesus is leaving. However, Jesus comforts them with the promise of the Spirit, who will confirm and strengthen their faith during times of crisis and persecution. The Spirit will deliver his verdict against the world for three reasons: 1. Because of sin—specifically, lack of faith or infidelity. Not believing in Jesus as the Son of God is the greatest sin in the fourth Gospel. 2. Because of justice—since Jesus’ exaltation on the cross is a triumph. Jesus’ return to the Father is a reward and victory. It also functions as legal justice, pronouncing and establishing the final judgment—the sentence against the guilty world. 3. Because of judgment—a judgment that becomes condemnation because it is disproportionate to the ultimate triumph of Jesus Christ.
16:16-33 Joy After Sorrow. Jesus speaks of a mysterious “soon.” That short time refers to the passion—a period of blindness and suffering. To explain this enigmatic saying, the Lord uses the image of childbirth: after the pains come the joy of birth. Similarly, the joy after the resurrection will be: once again, the Lord will see them, and his heart will rejoice with a joy that nothing and no one can take away. The Father’s love is also poured out on all the disciples (26-33) because they believe in Jesus, the Son who was sent. Jesus always presents his life as seen from the Father; he comes from Him, is in this world for a brief time, and now he is returning to the Father. Jesus is about to suffer the Passion, but he does not feel lonely. Even if his disciples abandon him, the Father is always with him. He ends these words with an encouraging cry. Despite the cruelty of the trials he has endured, he affirms: “I have overcome the world” (33).
17:1-26 Jesus’ Priestly Prayer. This chapter features Jesus’ longest prayer. It reveals the close relationship between a Father who is fully loving and a completely obedient Son. The glory Jesus requests matches the resurrection, which also involves the disciples and all who accept the revelation with faith and demonstrate love as the Son did. The phrase “eternal life” refers to communion with the Risen Lord. This reality, although it will be fully realized in the last days, is already visible in the present. Every act of love, performed in the image of Jesus’ love, reflects eternity, which surpasses time.
Verse 14 talks about the gift of revelation and the hatred of the world. The world is viewed as everything opposed to Jesus Christ; from this perspective, the world and Jesus’ community are two opposing and irreconcilable realities (cf. Jn 15:18ff). The main part of the prayer is a plea for the sanctification of the disciples so they can carry out their mission (Jn 17:17-19). This explains what happens before and after. Jesus’ glorification depends on the sanctification and mission of the disciples. Jesus’ earthly mission is nearing its end; however, the mission of the Church is only beginning and opens up to history and the future. Yet, the Church is not alone: the Father sanctifies and protects her; the Son gathers her through His word and His life-giving presence; the Spirit strengthens her with the power of her witness and prophecy.
The end of the prayer (26) corresponds to the beginning of the farewell discourse, which started in chapter 13 as a conclusion. In fact, in 13:1, the evangelist introduced the supper with the words: “Having loved his own, he loved them to the end.” Now, in verse 26: “I will make your name known to them, so that the love with which you loved me may be in them, and I in them.” This act: “I will make known” refers to the near future; it is clearly directed toward the passion, where Jesus will demonstrate his love for the Father in a clear way, without doubt or hesitation, until the end, which is death.
18:1-14 The Arrest of Jesus. John does not mention the agony, Judas’ kiss, or the disciples’ flight. He focuses on highlighting the majestic nature of Jesus. His declaration, “I am,” which is unmatched in the Synoptics and repeated three times (5, 6, 8), reveals His divinity—a theophany that causes those seeking Him to fall prostrate before God. The reaction of His opponents reflects that described in the psalms of enemies of the persecuted righteous (6:10; 27:2; etc.). Jesus asserts His authority: “If you are looking for me, let these go” (8). He is the good Shepherd who willingly lays down His life for His sheep (Jn 10:15.18). The Gospel invites us to follow Jesus into the voluntary passion of the Son of God.
18:15-27 Jesus Before Annas – Peter’s Denials. This episode does not constitute a real trial, as the high priest and the Sanhedrin had already decided on Jesus’ death. John mentions it because of the importance of Jesus’ statements. The interrogation is intentionally placed within Peter’s denials (17ff and 25-27) – something the synoptics do not include. This is not an oversight on the evangelist’s part; his goal is to show the stark contrast between betrayal and witness. Unlike the Synoptic Gospels, no specific details are provided about the Sanhedrin’s trial because, for the evangelist, the Jewish trial has lost all significance.
18:28–19:16a Jesus Before Pilate – Condemned to Death. Jesus reveals his glory as both King and Truth, judging the world just as he himself is judged. For the evangelist, this scene is less about the political trial before the Roman magistrate and more about the major showdown between Jesus and the Jews. Jesus stands as the central point around which the Jews are judging themselves, and he is truly the one who judges each person because he is not recognized as a “witness to the truth.”
19:16b-37 Crucifixion and Death of Jesus. Jesus reveals his glory through the fulfillment of his most significant act of love, dedicated to his disciples. We can identify the following scenes:
Introduction (Jn 19:16b-18). Jesus carries the cross “by himself.” According to the synoptic gospels, it is Simon of Cyrene who bears the cross. John emphasizes this point: Jesus carries the cross as a display of his glory. The crucifixion is described briefly. The events surrounding the cross are presented as signs of Jesus’ glory.
Proclamation of Jesus’ Kingship (Jn 19:19-22). Jesus is proclaimed king. The inscription of his kingship on the cross is written in the three most widely known languages, so that “everyone” may understand it. “What is written is written” reflects the deep reality that Jesus already reigns and judges the world from now on and forever. The theology of the cross emerges as a theology of glory.
Distribution and Casting of Lots for the Garments (Jn 19:23-24). John emphasizes the importance of the “seamless tunic, woven from top to bottom, in one piece.” There is a priestly interpretation of the tunic, as it was worn exclusively by the high priest. This evokes the death of Jesus not only as king but also as high priest. However, it is better to see in this tunic, which is not torn, an allusion to the unity of the Church. The association of Jesus’ death with the founding of his united community (cf. Jn 10:16; 11:52; 17:11, 20-22; 21:11).
The Hour of the Ecclesial Community (Jn 19:25-27). This episode not only illustrates Jesus’s act of filial piety toward his mother but also reveals her true spiritual motherhood. Mary becomes the mother not only of the beloved disciple but also of all those he represents—the believers. The Church, built on faith in the Word of God, is born at the foot of the cross. Mary is the mother of Jesus Christ’s life, elevating it in every disciple Jesus loves. She is called woman because she fulfills the mission of the new people of God, often seen as woman and people (cf. Is 26:17; 43:5f; etc.). Mary is thus depicted as the biblical “woman” who gives birth to the Messiah in pain, and through Jesus, she becomes the universal mother of the human race.
Fulfillment of Scripture (Jn 19:28-30). At this solemn moment of “the Hour,” when Jesus has already completed His work, His mysterious thirst before dying reveals that from that point on, the work of salvation must be continued and deepened through the gift of the Spirit. For Jesus, in dying, “gave up His spirit.” In this way, He begins the final period of salvation history, the time of the outpouring of the Spirit.
Jesus, Source of Life (Jn 19:31-37). Jesus’ legs are not broken; he dies like the Paschal Lamb of the new covenant. From his side, pierced by a spear, John sees blood and water flowing. The strong insistence with which he testifies (35) shows that, in his eyes, this fact has crucial importance for the life of the Church. This water, which is the Spirit that Jesus pours out, already flowing from the dead on the cross, is not given without blood. His death, confirmed by the piercing of the spear, marks the beginning of life.
19:38-42 Burial of Jesus. Unlike the synoptic gospels, which mention Jesus being buried without perfumes, here Jesus is laid in the tomb by Joseph of Arimathea and Nicodemus with an unusual amount of fragrances—one hundred pounds of a mixture of myrrh and aloes—fitting for a king. For John, the burial is not just a preparation for the resurrection but the glorious conclusion of Jesus as king. It involves royal anointing and an honorable burial.
20:1-10 Resurrection of Jesus. Mary Magdalene is the first to witness the resurrection. “It was still dark” is the symbol from which Easter faith begins. Mary sees the stone removed and runs to tell Peter and the beloved disciple, providing two witnesses who can give reliable testimony. Both respond positively. The beloved disciple arrives at the tomb first, sees the linen cloths but does not enter; after Peter enters, he does: “he saw and believed.” What did he see? That the tomb was empty, and he believed in the resurrection. This belief should not be understood as complete certainty but rather as “he began to believe,” as indicated by the tense of the original Greek verb. This belief emerged at the sight of the empty tomb, a negative “sign”: the absence of a body; not based on Jesus’s words, because “they did not yet know the Scriptures” that speak of the resurrection. Since it is not a complete belief, he does not share it with the others but goes home.
20:11-18 Jesus Appears to Mary Magdalene. Mary Magdalene is described as “the faithful woman.” Peter and the beloved disciple go to the tomb and find only emptiness: the sheets on the ground and the rolled-up shroud. They begin to believe, then each one goes home. However, Mary remains at the tomb (11). Unlike the weary, inconsistent disciples, her steadfast perseverance stands out. Mary Magdalene represents “the Beloved of the Song.” As such, she can be seen as mad or lovesick, which is why she perceives Jesus everywhere, even thinking that the gardener has taken him away and wanting to fetch him herself (15). But the Master appears and calls her by name. She wants to hold on to Jesus (17). She does not yet understand that the risen Lord is a living gift for all humanity; she cannot keep him for herself alone. True love is never selfish or possessive; it always manifests in self-giving and pure generosity. Mary receives a great revelation: Jesus has risen, and she shares the wonderful gift from God the Father — that Jesus’ Father is now our Father, and his God is now our God (17). Finally, the Lord makes her a missionary (18): she must go to her brothers and sisters and proclaim her faith experience — that she has seen the risen Jesus and that he has shared all these things with her.
20:19-31 Jesus Appears to the Disciples. The evangelist shows the disciples in an uncertain place with the doors tightly shut out of fear. Then, the Lord appears to them, stands among them, offers peace, and reveals the wounds from his passion: he is the same one who was crucified on the cross. The disciples are filled with joy. The Lord breathes on them and says, “Receive the Holy Spirit.” With the Spirit’s help, the disciples will be able to forgive sins. In verses 24-29, Jesus appears again to the disciples, this time with Thomas present. The scene’s vivid, dramatic realism is striking. What happened to Thomas can happen to any Christian today. From that moment on, the community of disciples is not just the Twelve gathered in a specific place and time; anyone who has faith is blessed and becomes a disciple of the Lord, even if they haven’t seen him physically. The vision of faith is the only way to encounter him truly.
21:1-14 Jesus Appears by the Lake. The following series of characteristics will help us interpret this profound sign:
1. Jesus is the Lord and a close friend. As in the past, Jesus and the disciples meet on the lake’s shore. But now, Jesus has gone through the drama of his death and appears resurrected. The Lord does not distance himself from his followers with remote transcendence but draws near. We find the Lord as a companion and friend who closely cares about his disciples’ concerns.
2. Eucharistic interpretation. The entire scene directs us toward the Eucharist. The description is written with plain sobriety. Around Jesus, there is a sacred, almost liturgical silence. Only the Lord’s gesture and his attitude of offering stand out. This Eucharistic interpretation inevitably fosters full communion between Jesus and the disciples—communion that remains alive after the resurrection.
3. Absolute trust in the Word of the Lord. Following the Word of the Lord, they catch an astonishing number of fish. It is impossible to see so many fish! It is impossible for the net not to break! What human ability and our limited strength cannot accomplish, the Lord can. What is impossible for men is possible for God (Lk 1:37).
4. Universal missionary interpretation. This is illustrated by the 153 fish caught in the apostolic boat’s net, representing the final outcome of the Church’s mission. The net, filled with fish, symbolizes the missionary Church established by the risen Jesus. It signifies the worldwide gathering of humanity within the Church. The entire human race is the recipient of the message of salvation.
5. Let us never break communion! Chapter 21 mainly discusses the Church, focusing on its situation after Jesus’ death. The image of the net symbolizes the Church. The net, filled with a large number and variety of fish, does not “break.” The apostolic Church is, as Jesus often described it, a “fisher of people.” There is room for everyone in the Church.
6. The Church’s mission must be open and draw everyone to Jesus. Jesus wants to keep attracting people. To make this work, he depends on us, his disciples. The missionary Church carries out Jesus’ will: it casts the net in accordance with his word. It can also be said that it casts the net with Jesus’ word and catches so many fish that the disciples cannot reel them in all at once. The Church’s role is not to keep them in its own nets but to lead them to Jesus.
21:15-25 Simon Peter’s Mission. The Lord asks Peter about the sincerity of his love. Three questions echo and restore Peter’s three denials (13:38; 18:17, 25-27). It may also serve as a ratification of a commitment, following the Semitic custom of doing so (cf. Gn 23:7-23). Peter’s response shows how his painful experience has transformed him. His threefold answer is not based on himself, but on his knowledge of Jesus (17). In Matthew, the focus is on the church: “On this rock I will build my Church” (Mt 16:18). In John, a strong Christological focus is clear. Jesus appoints Peter as the shepherd of his flock and asks for his complete love. This is the core requirement for fulfilling the role of shepherd within the Church and, more broadly, for caring for one’s neighbor.