May 3, 2009, The 4th Sunday of Easter

SCRIPTURE STUDY
THE FOURTH SUNDAY OF EASTER
YEAR B
MAY 3, 2009


Acts 4:5-12
Psalm 23
1 John 3:16-24
John 10:11-18


The Collect

O God, whose Son Jesus is the good shepherd of your people: Grant that when we hear his voice we may know him who calls us each by name, and follow where he leads; who, with you and the Holy Spirit, lives and reigns, one God, for ever and ever. Amen.


The First Lesson
Acts 4:5-12

The day after they had arrested Peter and John for teaching about Jesus and the resurrection, the rulers, elders, and scribes assembled in Jerusalem, with Annas the high priest, Caiaphas, John, and Alexander, and all who were of the high-priestly family. When they had made the prisoners stand in their midst, they inquired, "By what power or by what name did you do this?" Then Peter, filled with the Holy Spirit, said to them, "Rulers of the people and elders, if we are questioned today because of a good deed done to someone who was sick and are asked how this man has been healed, let it be known to all of you, and to all the people of Israel, that this man is standing before you in good health by the name of Jesus Christ of Nazareth, whom you crucified, whom God raised from the dead. This Jesus is

`the stone that was rejected by you, the builders;
it has become the cornerstone.'

There is salvation in no one else, for there is no other name under heaven given among mortals by which we must be saved."


The Psalm
Psalm 23 Page 612, BCP
Dominus regit me

1
The LORD is my shepherd;
I shall not be in want.

2
He makes me lie down in green pastures
and leads me beside still waters.

3
He revives my soul
and guides me along right pathways for his Name's sake.

4
Though I walk through the valley of the shadow of death,
I shall fear no evil;
for you are with me;
your rod and your staff, they comfort me.

5
You spread a table before me in the presence of those
who trouble me;
you have anointed my head with oil,
and my cup is running over.

6
Surely your goodness and mercy shall follow me all the days
of my life,
and I will dwell in the house of the LORD for ever.


1 John 3:16-24

We know love by this, that he laid down his life for us-- and we ought to lay down our lives for one another. How does God's love abide in anyone who has the world's goods and sees a brother or sister in need and yet refuses help?

Little children, let us love, not in word or speech, but in truth and action. And by this we will know that we are from the truth and will reassure our hearts before him whenever our hearts condemn us; for God is greater than our hearts, and he knows everything. Beloved, if our hearts do not condemn us, we have boldness before God; and we receive from him whatever we ask, because we obey his commandments and do what pleases him.

And this is his commandment, that we should believe in the name of his Son Jesus Christ and love one another, just as he has commanded us. All who obey his commandments abide in him, and he abides in them. And by this we know that he abides in us, by the Spirit that he has given us.


The Gospel
John 10:11-18

Jesus said, "I am the good shepherd. The good shepherd lays down his life for the sheep. The hired hand, who is not the shepherd and does not own the sheep, sees the wolf coming and leaves the sheep and runs away-- and the wolf snatches them and scatters them. The hired hand runs away because a hired hand does not care for the sheep. I am the good shepherd. I know my own and my own know me, just as the Father knows me and I know the Father. And I lay down my life for the sheep. I have other sheep that do not belong to this fold. I must bring them also, and they will listen to my voice. So there will be one flock, one shepherd. For this reason the Father loves me, because I lay down my life in order to take it up again. No one takes it from me, but I lay it down of my own accord. I have power to lay it down, and I have power to take it up again. I have received this command from my Father."


EXEGESIS:

CHAPTERS 9-10: THE CONTEXT

The "I am the good shepherd" passage has as its background the story of the man born blind (9:1-34). Jesus healed the blind man, precipitating a controversy with the Pharisees, who refused to believe that Jesus had performed a miracle and who tried to discredit Jesus. That story ended with the formerly blind man bearing testimony to Jesus and the Pharisees driving him out –– an ironic twist in which the formerly blind man is blessed with spiritual insight as well as physical sight while the spiritual leaders of Israel refuse to see –– a fact that Jesus lifts up in his discourse on spiritual blindness (9:35-41).

Jesus then uses various pastoral metaphors about sheep, gatekeepers, and the gate of the sheepfold (10:1-10), identifying himself first as the gate of the sheepfold (v. 7) and then as the good shepherd (v. 11). He contrasts himself with thieves, bandits who do not enter by the gate (v. 1) and strangers whom the sheep refuse to follow (v. 5). Then he contrasts himself with the hired hand who is supposed to take care of the sheep but who really cares only for his own personal welfare (vv. 12-13).

These negative images (those who refuse to see, thieves, bandits, strangers, and hired hands) are thinly veiled metaphors for the Pharisees who, in their encounter with the formerly blind man, reveal themselves to be uncaring about the blind man and heedless of the truth. Their actions are selfish, and have nothing to do with love of God or man. The formerly blind man not only refuses to follow them but also courageously opposes them. Even though he was blind, now he sees clearly –– and he sees that Jesus, not the Pharisees, is the good shepherd –– that Jesus deserves his trust.

An interesting nuance occurs in that story when the Pharisees question the blind man's parents, asking how he can see (9:19). The parents answer, "We know that this is our son, and that he was born blind; but we do not know how it is that now he sees, nor do we know who opened his eyes. Ask him; he is of age. He will speak for himself" (9:20-21). The narrator explains, "His parents said this because they were afraid of the Jews; for the Jews had already agreed that anyone who confessed Jesus to be the Messiah would be put out of the synagogue. Therefore his parents said, 'He is of age; ask him'" (9:22-23). In other words, these parents are acting like a hired hand who "sees the wolf coming and leaves the sheep and runs away" (10:12). Finding themselves in danger, they abandon their son.

Evidence that these various metaphors are really one continuous story is also found in vv. 19-21, which repeat two of the themes stated earlier, the division of the Jews regarding Jesus (9:16 and 10:19) and the significance of the healing as testimony to Jesus' Godly power (9:33 and 10:21).

One unresolved problem is that 7:2 says that the festival of Booths was near, and 10:22 says, "At that time the festival of the Dedication took place in Jerusalem." These festivals are roughly three months apart, and it is not clear where the story shifts from the earlier to the later time.


VERSES 11-13: I AM THE GOOD SHEPHERD

11"I am (Greek: ego eimi) the good (Greek: kalos) shepherd. The good shepherd lays down his life for the sheep 12The hired hand, who is not the shepherd and does not own the sheep, sees the wolf coming and leaves the sheep and runs away –– and the wolf snatches them and scatters them. 13The hired hand runs away because a hired hand does not care for the sheep.


"I am (ego eimi) the good shepherd" (v. 11a). Ego eimi is an important phrase in this Gospel, which includes a number of "I am" sayings:

• "Ego eimi he" (4:26)
• "Ego eimi the bread of life" (6:35).
• "Ego eimi the living bread" (6:51).
• "Ego eimi the light of the world" (8:12; 9:5).
• "Before Abraham was, Ego eimi" (8:58).
• "Ego eimi the door of the sheep" (10:7).
• "Ego eimi the door" (10:9).
• "Ego eimi the good shepherd" (10:11).
• "Ego eimi the resurrection and the life" (11:25).
• "Ego eimi the way, the truth, and the life" (14:6).
• "Ego eimi the true vine" (15:1).

Ego eimi can be understood as coded language that refers back to Moses' encounter with God many centuries earlier. On that occasion, when Moses asked God's name, God replied, "Thus you shall say to the Israelites, 'I AM has sent me to you' " (Exodus 3:14). In that verse, "I AM" is "ego eimi" in the Septuagint (the Greek version of the Old Testament). Also, in Isaiah 40-55, God uses this phrase, "I am," over and over to refer to himself. In other words, ego eimi can be construed as God's name. When Jesus applies ego eimi to himself, he is subtly identifying himself with God –– as God.

"The 'I am' sayings form the distinctive core of Jesus' language of self-revelation in the Fourth Gospel.... Through these common symbols, Jesus declares that people's religious needs and human longings are met in him" (O'Day, 601).

"I am the good (kalos) shepherd" (v. 11a). The Old Testament uses shepherd as a metaphor for God (Genesis 48:15; 49:24; Psalm 23:1; 28:9; 80:1; Isaiah 40:11). God also appointed leaders to be shepherds for Israel (Numbers 27:16-17; 2 Samuel 5:2; 7:7; 1 Chronicles 11:2; 17:6; Isaiah 44:28).

Barclay notes that there are two Greek words for good. The first is agathos, which "simply describes the moral quality of a thing." The second is kalos (used in this verse), "which means that a thing or a person is not only good; but in the goodness there is a quality of winsomeness, loveliness, attractiveness which makes it a lovely thing." Barclay then likens the phrase "the good shepherd" to the phrase "the good doctor." When people speak of the good doctor, "they are not thinking only of the doctor's efficiency and skill as a physician; they are thinking of the sympathy and the kindness and the graciousness which he brought with him, and which made him the friend of all. In the picture of Jesus as the Good Shepherd there is loveliness as well as strength and power" (Barclay, 71). Brown suggests that "noble" would be a good translation for kalos in verse 11, noting that "kalos means 'beautiful' in the sense of an ideal or model of perfection; we saw it used in the 'choice wine' of ii 10" (the story of the wedding at Cana) (Brown, 386).

"The good shepherd lays down his life for the sheep" (v. 11b). This brings to mind David, the shepherd boy who slew a lion and a bear in defense of his sheep (1 Samuel 17:35-36). Surely some shepherds lose their lives trying to protect their sheep from wild animals or thieves. Others lose their footing as they search for lost sheep at night, suffering injury or even death. Being a shepherd is not for the fainthearted.

But Jesus goes beyond that. A good shepherd will risk his life to protect the sheep, but that is different from laying down one's life. The shepherd who risks his life for the sheep does not expect to die, but expects to live. Occasionally, a shepherd will die in an encounter with animals or thieves, but most will not. People who engage in risky occupations typically believe that it will be the other person who will die. They don't plan to lay down their own lives, but rather to make their foe to lay down his/her life.

Also, a shepherd who dies leaves the sheep defenseless, so the only good shepherd is a live shepherd –– or so it would seem. Jesus says otherwise. "The good shepherd lays down his life for the sheep" (v. 11b). While a good shepherd does not go to the field intending to die, Jesus will do exactly that in obedience to the Father (v. 18). Jesus came into the world to die on the cross, and it is the death of the Lamb of God that saves us from death (1:29; Revelation 7:17) –– or perhaps we should say that it is the Lamb's resurrection –– his victory over death –– that insures our victory over death. His resurrection will bring him back to his disciples. When he finally leaves them, he will not leave them comfortless but instead will give them the gift of the Comforter (14:25) and will return to take them to a place that he has prepared for them (14:2). This is no "dead and gone" shepherd –– no absentee Lord.

Lincoln notes that the Greeks have a concept of dying nobly (kalos). "To be praiseworthy or honourable, (such death) should be voluntary and for the sake of others." He then talks about the Maccabean martyrs, who in 164 B.C. overthrew the Seleucid king, Antiochus Epiphanes, who had profaned the Jerusalem temple and tried to suppress the Jewish faith. "The Maccabean martyrs are said to have died nobly because their deaths were suffered on behalf of their kindred or the nation and in order to save them" (Lincoln, 297).

"The hired hand, who is not the shepherd and does not own the sheep, sees the wolf coming and leaves the sheep and runs away –– and the wolf snatches them and scatters them" (v. 12). Exodus 22:1-14 includes laws of restitution. For instance, a thief would be required to repay twofold, fourfold, or fivefold, depending on the circumstances. If unable to pay, he could be sold into servitude (Exodus 22:1-4). However, if an animal "was mangled by beasts, let it be brought as evidence; restitution shall not be made for the mangled remains" (Exodus 22:13). However, the Mishnah (commentary on Jewish law) required a hireling to protect the sheep from one wolf, but relieved him of responsibility if more than one wolf was involved (Kosenberger, 305-6).

If there is such a thing as a good shepherd, there must also be such a thing as a bad shepherd. Jesus contrasts the good shepherd, not with a thief, but with a hired hand –– a mercenary who cares only for his paycheck –– who has no affection for the sheep and who feels no great responsibility for them –– who sees shepherding, not as a calling, but only as a job –– who runs away from danger, allowing the wolf to snatch and scatter the sheep. Such a hired hand will tend the sheep only until he receives a better offer. If a sheep wanders off at night, he can easily justify staying with the flock rather than seeking the one who was lost. If a lion stalks the sheep, the hired hand can easily justify sacrificing a lamb or two to save the flock –– and himself.

"The hired hand runs away because a hired hand does not care for the sheep" (v. 13). In a sense, having a hired hand as a shepherd is worse than having no shepherd at all. The hired hand gives the illusion of protection without protecting. If the owner has no shepherd, he will work to find one. If he has a hired hand, the owner will relax, thinking that the sheep are safe.

On a morality scale of one to ten, the hired hand is somewhere in the middle. He intends to be neither a hero nor a villain, but becomes a villain because of what happens to the sheep in his care. He fails to recognize (or perhaps to care) that his work is important –– literally a matter of life or death for the sheep. His indifference is likely to result in the death of the sheep in his care. His attitude is important, because lives are at stake.

There is a lesson here for us. It is not enough to go through the motions as a Christian. Christ wants more than lip service –– he wants our hearts. In the letters to the seven churches, Jesus warns the church at Laodicea: "I know your works; you are neither cold nor hot. I wish that you were either cold or hot. So, because you are lukewarm, and neither cold nor hot, I am about to spit you out of my mouth" (Revelation 3:15-16). The reason is simple. Christ calls us, in ways great or small, to proclaim the Good News of the salvation available through him. Indifference is a serious evil, because lives are at stake.

Jesus takes the metaphor of good and bad shepherds from Ezekiel 34, which speaks of the shepherds of Israel –– religious leaders –– "who have been feeding yourselves! Should not shepherds feed the sheep? You eat the fat, you clothe yourselves with the wool, you slaughter the fatlings; but you do not feed the sheep" (34:2-3). It contrasts these bad shepherds with God, the true shepherd (34:11-31). The passage concludes with God promising Israel, "You are my sheep, the sheep of my pasture and I am your God, says the Lord God" (34:31).

There are good and bad shepherds today, both clergy and laypeople. The difference is in the shepherd's heart. The good shepherd cares about the people in his/her care, whether they are a diocese, a congregation, or just a few children in a Sunday school class. The good shepherd seeks ways to lead faithfully, and stands for what is right –– even in the face of opposition or danger. Bad shepherds care only about their own welfare. A bad shepherd might preach false doctrine –– or care more for programs or building campaigns than for people –– or become embroiled in a sexual scandal –– but it is bad enough for a shepherd simply not to care about the sheep. Fortunately, Christ has many more good shepherds than bad.


VERSES 14-16: I KNOW MY OWN AND MY OWN KNOW ME

14I am the good shepherd. I know (Greek: ginosko) my own and my own know me, 15just as the Father knows me and I know the Father. And I lay down my life for the sheep. 16I have other sheep that do not belong to this fold (Greek: aules). I must (Greek: dei –– it is necessary –– a divine necessity) bring them also, and they will listen to my voice. So there will be one flock (Greek: poimne), one shepherd (Greek: poimen).

"I am the good shepherd. I know (ginosko) my own and my own know me" (v. 14). In verse 11, the good shepherd lays down his life for the sheep. In verse 14, the good shepherd knows (ginosko) the sheep and the sheep know him. Ginosko is more than superficial knowledge –– it involves experience –– relationship. The Old Testament talks of a man knowing his wife in the sense of sexual intimacy, a relationship that has significance beyond the physical act. When Jesus says that the good shepherd knows the sheep, he is not implying anything sexual, but is nevertheless talking about a very significant relationship.

The shepherd (Jesus) knows the sheep (people) because he "became flesh and lived among us" (1:14). "Though he was in the form of God, (he) did not regard equality with God as something to be exploited, but emptied himself, taking the form of a slave, being born in human likeness. And being found in human form, he humbled himself and became obedient to the point of death –– even death on a cross" (Philippians 2:6-8). Jesus knows his own, because he has lived in our skin and has experienced our joys and sorrows.

Jesus says that he knows his own and his own know him "just as the Father knows me and I know the Father" (v. 15a). The unity of Father and Son is a major theme of this Gospel:

• "In the beginning was the Word, and the Word was with God, and the Word was God" (1:1).

• Jesus tells the Jewish leaders, "The Father and I are one" (10:30).

• When the Jews reject Jesus, he challenges them, "even though you do not believe me, believe (my) works, so that you may know and understand that the Father is in me and I am in the Father" (10:38).

• In his high priestly prayer, Jesus prays for the disciples, "that they may all be one. As you, Father, are in me and I am in you, may they also be in us, so that the world may believe that you have sent me" (17:21).

In verses 14-15a, Jesus gives us the sense of an all-encompassing intimacy that begins in his relationship with the Father and extends to those whom the Father has given to him (17:6) and to all "who will believe in me through their word" (17:20). What Jesus is describing, then, is a grand extended family that begins with the loving Father and, through the love of the Son, embraces all believers.

I experienced something like that many years ago in a little country church when I was a student-pastor. A wonderful member of that congregation, a woman named Matie, had grown sons and daughters who lived nearby. They were a close-knit family who gathered regularly for Sunday lunch at Matie's house. Matie had a big table that would seat twenty people, and I seldom saw an empty seat. I was unmarried at the time, and Matie adopted me into her family. I often stayed at her house on Saturday nights and ate lunch at her table on Sunday afternoons. It was a wonderful experience that was possible only because of Matie –– the fine person that she was. That large but intimate fellowship grew out of her large and loving heart. So it is with the church, the extended family that grows out of the loving hearts of the Father and the Son.

"And I lay down my life for the sheep" (v. 15b). Jesus reminds us once again that he lays down his life for the sheep, a theme that he will pick up again in verse 17.

"I have other sheep that do not belong to this fold (aules). I must (dei) bring them also" (v. 16a). A sheepfold is an enclosure or a corral where the sheep live when they are not grazing for food. It provides security and fosters a sense of community. Jesus says that he will bring these other sheep also, and there will be one flock, one shepherd.

Who are these other sheep? Some scholars have speculated that they are other Jewish-Christian communities, but "this view is both needlessly anachronistic and hopelessly speculative" (Carson, 390). Most scholars believe that Jesus is referring to Gentiles. When Jesus says, "I have," he implies that these sheep already belong to him, but he has yet to bring them to the fold. He must do so (Greek: dei –– it is necessary for him to do so).

"and they will listen to my voice" (v. 16b). Earlier Jesus said, "the sheep follow (the shepherd) because they know his voice" (v. 4). Borchert, who lived for a time in Israel, recounts two incidents that reflect this truth. In the first, a shepherd led his sheep through the busy traffic in Jerusalem, singing and whistling to keep the sheep together. In the second, four shepherds shared a sheepfold. In the morning, each shepherd in turn would sing and call his sheep, who "dutifully separated from the larger flock and began to follow him to the hills for their daylight feeding" (Borchert, 330).

Jesus concludes, "So there will be one flock (poimne), one shepherd" (poimen) (v. 16c). Brown suggests that we translate this "one sheep herd, one shepherd" as a way of preserving the similar sound of poimne and poimen in the original (Brown, 387). Today the barriers that separate us are likely to be denominational, national, racial, educational, vocational, or financial. Such barriers are inappropriate among Christians. Christ calls us to be "one flock" (v. 16).

Some earlier translations translated verse 16b "one fold, one shepherd," but that is not correct. The Greek clearly says poimne (flock or herd) instead of aules (fold). Jesus is speaking here of the church, the people of God. We might not all be corralled in one enclosure, but we are all one flock.


VERSES 17-18: I HAVE OTHER SHEEP NOT OF THIS FOLD

17For this reason the Father loves me, because I lay down my life in order to take it up again. 18No one takes it from me, but I lay it down of my own accord. I have power to lay it down, and I have power to take it up again. I have received this command from my Father."


"For this reason the Father loves me, because I lay down my life in order to take it up again" (v. 17). This is difficult to understand –– doesn't the Father love the Son because he is his Son? "For the fourth gospel, neither God's love for the Son nor Jesus' love for his disciples is unconditional. It is expressly and clearly grounded in the willingness of the beloved to witness to their faith by laying down their lives and trusting that they will be received again" (Howard-Brook, 241).

The Son lays down his life "in order to take it up again" (v. 17). John's Gospel views the cross and resurrection differently from the Synoptics (Matthew, Mark, and Luke) and Acts (also written by Luke):

• In the Synoptics, it is God who acts. In John, the Son acts in obedience to the Father but of his own accord.

• In the Synoptics, Jesus prays, "Abba, Father, for you all things are possible; remove this cup from me; yet, not what I want, but what you want" (Mark 14:36). In John's Gospel he lays down his life himself –– but only so that he might take it up again. In John's Gospel, Jesus' death, resurrection, and ascension together constitute a single salvation action. Jesus is not a reluctant martyr but a willing savior carrying out the purpose for which he came. We should not see his death "as an accident of fate or…as a tragedy perpetrated by misguided men, but as the Father's plan" (Carson, 389). "The mutual love of the Father and Son thus was seen in a deed of love for the world, in which the Father in love willed to save all and the Son in love freely gave his all" (Beasley-Murray, 171).

• In the Synoptics and Acts, the emphasis is on God raising Jesus from the dead (Matthew 28:6-7; Mark 16:6; Acts 2:24, 32; 3:15, etc.), but in John's Gospel, Jesus takes his life up again (v. 17). Not only does he take up his own life again, but he also makes our resurrection possible –– "No one can come to me unless drawn by the Father who sent me; and I will raise that person up on the last day" (6:44).

"No one takes it from me, but I lay it down of my own accord. I have power to lay it down, and I have power to take it up again. I have received this command from my Father" (v. 18). "While Peter accuses the Sanhedrin of putting Jesus to death (Acts 4:10) and, with Paul and the other apostles, affirms that God raised him from the dead (Acts 2:32; 4:10b), John's Jesus insists that he lays down his life of his own accord, and in his own power takes it up again" (Williamson, 121).

"In the convention about a noble death not only is such a death voluntary but those who suffer it can also be said to be unconquered and to triumph.... Jesus in his death is not the vanquished but the vanquisher and so, contrary to normal evaluation, his crucifixion is not a matter of shame or disgrace but a noble or honourable death" (Lincoln, 299).

TRUE STORY:

In her book, All Is Calm, All Is Bright, Cheryl Kirking tells the story of Brenda Nixon, whose Christmas was made stressful by the possibility that her husband would be laid off from his job. How would they cope?

Brenda was a Sunday school teacher –– teaching the three-year old class. When she picked up her teacher's manual, she saw that the lesson was about Jesus as the Good Shepherd. "What does that have to do with Christmas?" she wondered.

After the children had finished gluing cotton balls to sheep pictures, she gathered them in a circle. She asked, "What is a good shepherd?" –– hardly expecting that the three-year-olds would have any idea.

But one of the children replied, "He (the Good Shepherd) picks up his sheep when they fall down." That child reminded Brenda that, even when we fall down, Jesus is there to pick us up.


THOUGHT PROVOKERS:

There are three theories of power and therefore of authority, to wit:
the robber theory that all power is for mastery;
the hireling theory that all power is for wealth;
the good shepherd theory that all power is for service.

Vincent McNabb

* * * * * * * * * *

The wolf will hire himself out very cheaply as a shepherd.

Russian proverb

* * * * * * * * * *

Back when the sacred authors used the imagery of the shepherd to depict Jesus, they had a clear understanding of the job description. A shepherd is needed only when there are no fences. He is someone who stays with his sheep at all cost, guiding, protecting, and walking with them through the fields. He's not just a person who raises sheep.
Though our bishops consider themselves "tenders of the flock," most are nothing more than mutton farmers. They build fence after fence, keeping the flock within sight so they don't have to dirty their feet plodding through the open fields. After all, the landowner frowns upon dirty feet.

Lena Wolterin

* * * * * * * * * *

God's main purpose with us is not to get us somewhere but to make something of us on the way…. When your way is rough and lonely, when you are beaten by failure and chilled with disappointment, remember that God is seeking to develop your soul by those experiences…. It is not getting somewhere or finding something on which we have set our hearts that matters. It is what we become on the way that counts.

John Bishop, A Word in Season

* * * * * * * * * *

In the Holy Land poisonous plants abound. Each spring the shepherd must be alert. When he finds the plants he takes his mattock and grubs out every stock and root he can see. He lays them on little stone pyres, some built by shepherds in Old Testament days, and by the morrow they are dry enough to burn....the sheep eat in peace in the presence of their enemies.

James K. Wallace, The Basque Sheepherder and the Shepherd's Psalm

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BIBLIOGRAPHY:

Barclay, William, The Daily Study Bible, "The Gospel of John," Vol. 2 (Edinburgh: The Saint Andrew Press, 1955)

Beasley-Murray, George R., Word Biblical Commentary: John (Nashville: Thomas Nelson Publishers, 1999)

Borchert, Gerald L., New American Commentary: John 1-11, Vol. 25A (Nashville: Broadman Press, 1996)

Brown, Raymond, The Anchor Bible: The Gospel According to John I-XII (Garden City: Doubleday, 1966)

Bruce, F. F., The Gospel of John (Grand Rapids: Wm. B. Eerdmans Publishing Co., 1983).

Brueggemann, Walter; Cousar, Charles B.; Gaventa, Beverly R. and Newsome, James D., Texts for Preaching: A Lectionary Commentary Based on the NRSV––Year B (Louisville: Westminster John Knox Press, 1993)

Carson, D. A., The Pillar New Testament Commentary: The Gospel of John (Grand Rapids: Wm. B. Eerdmans Publishing Co., 1991).

Craddock, Fred R.; Hayes, John H.; Holladay, Carl R.; and Tucker, Gene M., Preaching Through the Christian Year B (Valley Forge: Trinity Press International, 1993)

Gossip, Arthur John and Howard, Wilbert F., The Interpreter's Bible, Volume 8 (Nashville: Abingdon, 1952)

Howard-Brook, Wes, Becoming the Children of God: John's Gospel and Radical Discipleship (New York: Maryknoll, 1994).

Johnston, Scott Black, in Van Harn, Roger (ed.), The Lectionary Commentary: Theological Exegesis for Sunday's Text. The Third Readings: The Gospels (Grand Rapids: Eerdmans, 2001)

Kostenberger, Andreas J., Baker Exegetical Commentary on the New Testament: John (Grand Rapids: Baker Academic, 2004)

Lincoln, Andrew T., Black's New Testament Commentary: The Gospel According to John (London: Continuum, 2005)

Moloney, Francis J., Sacra Pagina: The Gospel of John (Collegeville: The Liturgical Press, 1998)

Morris, Leon, The New International Commentary on the New Testament: The Gospel According to John (Grand Rapids: Wm. B. Eerdmans Publishing Co., 1995).

O'Day, Gail R., The New Interpreter's Bible, Volume IX (Nashville: Abingdon, 1995)

Palmer, Earl F., The Book That John Wrote (Vancouver: Regent College Publishing, 1975)

Ridderbos, Herman (translated by John Vriend), The Gospel of John: A Theological Commentary (Grand Rapids: William B. Eerdmans Publishing Company, 1997)

Sloyan, Gerald, "John," Interpretation (Atlanta: John Knox Press, 1988)

Smith, D. Moody, Jr., Abingdon New Testament Commentaries: John (Nashville: Abingdon, 1999)

Williamson, Lamar, Jr., Preaching the Gospel of John: Proclaiming the Living Word (Louisville: Westminster John Knox Press, 2004)

Copyright 2009, Richard Niell Donovan