The gospel account of Jesus' raising of the dead Lazarus to life stands out among the "resurrection miracles" of Jesus because it is performed not on the newly dead but on one who is already four days in the grave. The raising of Jairus' daughter (Mark 5:35-43 and parallels) and that of the son of the widow of Naim (Luke 7:12-15) were all performed on people who just died. (Filipinos would wonder whether this be true with the case narrated in Luke since the dead young man was already being carried out to the grave when Jesus raised him. The fact is, first century Jews buried their dead on the day of death and mourning continued in the house of the deceased after burial for seven days. In 21st century Philippines, mourning precedes the burial.) John was careful to show that Lazarus was already four days buried (v.17) and that the grave already stinks of death (v.39) when Jesus performs the miracle.

The account of the healing of the man born blind in John 9:1-41 is often treated as if it were another healing miracle. A healing miracle often has the following elements:

• Jesus' attention is drawn to one who needs healing
• Jesus heals
• There is a reaction

The pattern is easily seen in the healing of Peter's mother-in-law (cf. Mk. 1:29-31 and par.), the cleansing of a leper (Mk. 1:40-45) or the healing of blind Bartimaeus (Mk. 10:46-52).

The story of Jesus' encounter with the Samaritan woman at the well is found within an account of a whole town coming to believe in Jesus through the testimony of a woman. The whole narrative can be read together with John 1:35-51 as the continuing story of how people come to know and believe in Jesus and begin to dwell in Him. In fact, people have seen in the account of John 4:4-42 a pattern showing how evangelization is done: from a human experience (thirst) one experiences the Lord (John 4:4-26) and from that experience is enabled to bring others to Him (John 4:42)

An outline of this section of John's Gospel can be described thus (Click for a larger view):

Towards the end of the Last Supper Discourse, Jesus begins to tell his disciples of persecutions yet to come (John 15:28ff). He speaks of these so that the disciples may not be scandalized (John 16:1). During their period of tribulation, the disciples will be sad while all around them all will rejoice (John 16:20). But this will be temporary, like the suffering of a woman giving birth. After a while, they will rejoice with a joy no one can take from them (Jn. 16:23). And though the hour comes near when someone will strike the shepherd and they, the sheep, will be scattered, still they shouldn't be afraid. Because Jesus, the Lord, has overcome the world (Jn. 16:33).

John 14:15-26 belongs to that part of the Last Supper discourse that is constituted by 13:36 to the end of chapter 14. Within this part of the discourse the mood is set by the departure of Judas, the prediction of Peter's denial and the impeding departure of Jesus. The theme of love occassioned by Peter's protestation in 13:36 (cf. Jn. 15:13) is dealt with within the context of Jesus' special relationship with the Father which He describes in terms of an indwelling -- where even the disciple can participate (cf. 14:21.23b) -- and conformity of will (14:31). For this reason, the one who keeps the commandments of the Lord will be loved, and being loved and loving, he will know the Lord.

John 14:23-29 is part of Jesus' reply to the question "How is it that you are revealing yourself to us and not to the world?" (v. 22) Below is an illustration of how vv. 23-29 relates to the rest of the pericope and to other relevant parts of John.

On the night of the Last Supper, when the hour of Jesus' glorification has come, Jesus gives a new commandment to his disciples as his legacy. The giving of this new commandment is framed by two episodes that lend dramatic tension to Jesus' words: the betrayal of Judas (Jn. 13:21-30) and the prophecy of Peter's denial (Jn. 13:36-38).

John 10:27-30 continues the Good Shepherd discourse within a context (vv. 22-42) that is polemical and where Jesus' special relationship with the Father is once more the object of disputation. Before this, in chapters 7-8, one finds Jesus in a series of confrontation with the Jews about his words and deeds. In John 10:22-42, we find Him in the temple area again, around the time of another great feast -- Hannukah -- being asked whether He is the Messiah.

John 1:1-19 has been the topic of two separate articles posted here at Otium Sanctum. The article on John 21:1-14 is found here while the one on John 21:15-19 is found here.

The idea that the narrative in John 21:1-14 speaks about the mission of the Church and the Lord being the one who commands the catch, gives the catch and offers the refreshment is the subject of commentaries. It is completed by the commissioning of Simon Peter who is the one who hauls in the nets and is, after the meal, commissioned to tend and feed the flock.