STORIES OF

JEWISH CHRIST

The Jews in John’s

Gospel and Resurrection

IN THIS LECTURE:

1. The Jews and Anti-Judaism in John

IN THIS LECTURE:

1. The Jews and Anti-Judaism in John

2. Anti-Jewish Reading of John and Ioudaioi

IN THIS LECTURE:

1. The Jews and Anti-Judaism in John

2. Anti-Jewish Reading of John and Ioudaioi

3. Resurrection of Lazarus, Jewish Tradition and Ioudaioi

The Jews and Anti-Judaism

in John

οἱ Ἰουδαῖοι(hoi Ioudaioi)

John’s gospel in popular English translations is known to use term “the Jews” (from Greek - hoi Ioudaioi) 67 times to refer mostly to the enemies of Jesus who first opposed him and then sought to kill him. In all the other gospels various sub-groups argue and oppose Jesus (Sadducees, Pharisees, Scribes, etc.) In John’s Gospel the specific opponents are “the Jews”.

“...If you are Abraham’s children, do the deeds of Abraham. 40 But as it is, you are seeking to kill Me, a man who has told you the truth, which I heard from God; this Abraham did not do... 42 Jesus said to them, “If God were your Father, you would love Me, for I proceeded forth and have come from God, for I have not even come on My own initiative, but He sent Me... 44 You are of your father the devil, and you want to do the desires of your father. He was a murderer from the beginning, and does not stand in the truth because there is no truth in him... 47 He who is of God hears the words of God; for this reason you do not hear them, because you are not of God.” (John 8:39-46)

“...If you are Abraham’s children, do the deeds of Abraham. 40 But as it is, you are seeking to kill Me, a man who has told you the truth, which I heard from God; this Abraham did not do... 42 Jesus said to them, “If God were your Father, you would love Me, for I proceeded forth and have come from God, for I have not even come on My own initiative, but He sent Me... 44 You are of your father the devil, and you want to do the desires of your father. He was a murderer from the beginning, and does not stand in the truth because there is no truth in him... 47 He who is of God hears the words of God; for this reason you do not hear them, because you are not of God.” (John 8:39-46)

In this passage “The Jews” are: not Abraham’s children, not God’s children,

but children of the devil… not of God.

Is John truly anti-Jewish? No, of course not. But John’s widespread use of the generic term “the Jews” creates an unfortunate and faulty impression that Jesus’ opposition are all Jewish people collectively. It creates an impression that Jesus and his disciples are not actually Jews.

Is John truly anti-Jewish? No, of course not. But John’s widespread use of the generic term “the Jews” creates an unfortunate and faulty impression that Jesus’ opposition are all Jewish people collectively. It creates an impression that Jesus and his disciples are not actually Jews.

It is clear from other gospels, as well as from a closer reading of the Gospel of John, that Jesus’ active opposition were Jerusalem elites tied to the religious and political establishment. This is a small minority of Jews.

οἱ Ἰουδαῖοι(hoi Ioudaioi)

The feeling the term inevitably creates (especially in translations) is that Jewish people as a whole opposed him and sought to kill him. Though John’s words can come across as anti-Jewish, at times he is more pro-Jewish than other gospels. For example, to the Samaritan woman Jesus states that “Salvation is from the Jews” (John 4:22) Those who do not accept him in the prologue are still called “his own” (John 1:11b).

Among the four gospels John is most quoted by those who wish to make venomous anti-Jewish proclamations. Over the centuries the “Christ Killer” slur brought immeasurable suffering and persecution to the Jewish people. In recent years, some Christian writers and speakers began saying “Jewish elites” instead of using the generic reference - “the Jews” in the context of John’s Gospel. This is a positive step in setting aside the faulty impressions.

Among the four gospels John is most quoted by those who wish to make venomous anti-Jewish proclamations. Over the centuries the “Christ Killer” slur brought immeasurable suffering and persecution to the Jewish people. In recent years, some Christian writers and speakers began saying “Jewish elites” instead of using the generic reference - “the Jews” in the context of John’s Gospel. This is a positive step in setting aside the faulty impressions.

Yet, sadly the traditional anti-Jewish reading of John was and is still used by too many Christian theologians in their works and by clergy in sermons.

The anti-Judaic theological understanding appeared early in the history of Christian thought. It can be easily found in early patristic literature. A number of believing non-Jews who lived outside of Israel (especially in Rome) developed negative attitudes, towards the Jews as a people, and this personal dislike fueled their theology and their interpretations of the gospel events. These beliefs and attitudes spread to Europe.

Eventually the disdain for Jews and the persecution of Jews became the official policy in churches. After all they persecuted Christ, so now its payback time.

This illustration is taken form the Nuremberg Chronicle (1493). The Jews are being burned alive in Dusseldorf, Bavaria in 1338 for the crime of desecrating the host (hurting and mistreating the holy communion wafers)

In the Middle Ages European Christians believed the Jews hated Christ so much that they would steal “the host” -communion wafers (the body of Christ) and secretly stab them with a knife to make them suffer and bleed like Jesus, as you can see in this 16th century painting.

Early in the first century the Apostle Paul already wrote against anti-Jewish theological ideas in his letter to the Romans (Ch. 9-11). Yet anti-Jewish bias continued, flourished and to this day it stains some Christian interpretations of the Bible. As a result many Jews do not ever want to read the New Testament. It is often perceived as an anti-Jewish document. This is of course incorrect, but such is the common cultural sentiment.

Jews sucking on the pig –Martin Luther’s anti-Jewish pamphlet, Wittenberg, Germany, ca 1596.

Anti-Jewish Reading of John

and Ioudaioi

A number of New Testament passages have been de-Judaized (in Christian reading and interpretation), removing them from the original Jewish setting. Christian theological ideas and biases of later centuries have been woven into the fabric of New Testament translations as if they have been there all along. As a result the very beginning of John’s gospel is often read and interpreted (with and without intent) in a very anti-Jewish way…

“...He came to His own, and those who were His own did not receive Him. 12 But as many as received Him, to them He gave the right to become children of God…” (John 1:11-12 NASB)

“...He came to His own, and those who were His own did not receive Him. 12 But as many as received Him, to them He gave the right to become children of God…” (John 1:11-12 NASB)

The traditional interpretation of this passage usually goes like this: Jesus came to Israel and Jews did not receive him. But to those who received him (Gentiles) he gave the right to become children of God (to become his new chosen people).

Despite the Logos (Word), which many assume to be a Hellenistic future of John’s thought, this passage is very Jewish and can be read very differently. John’s prologue reads like a Midrash on Genesis 1 where in the beginning God created all things through his Word (Logos) by speaking (a word), followed by the themes of light and darkness.

Despite the Logos (Word), which many assume to be a Hellenistic future of John’s thought, this passage is very Jewish and can be read very differently. John’s prologue reads like a Midrash on Genesis 1 where in the beginning God created all things through his Word (Logos) by speaking (a word), followed by the themes of light and darkness.

John’s prologue lines up perfectly with Genesis 1. The first reference to “his own” in verse 11 is not a reference to people at all, but rather to the creation, which is the topic and precise context of John’s words.

In fact “His own”, to whom Jesus came, and “His own”, who did not receive him, are different in Greek. The words are the same in English, but in Greek the gender endings are different. The first is in the Neuter and the second is in the Masculine gender.

In fact “His own”, to whom Jesus came, and “His own”, who did not receive him, are different in Greek. The words are the same in English, but in Greek the gender endings are different. The first is in the Neuter and the second is in the Masculine gender.

The Masculine gender of “His own” who did not receive Jesus makes sense. But why would the Greek text of John address Jews/Israel to whom Jesus came in the Neuter gender? This is not normal and requires a closer look.

1 In the beginning was the Word, and the Word was with God, and the Word was God. 2 He was in the beginning with God. 3 All things (πάντα - neuter pl) came into being through Him, and apart from Him nothing (οὐδὲ ἕν - neuter sg) came into being that has come into being... 10 He (Word/Logos) was in the world, and the world was made through Him, and the world did not know Him. 11 He came to His own (τὰ ἴδια - neuter pl), and those who were His own (οἱ ἴδιοι αὐτὸν -masc. pl) did not receive Him. (John 1:1-2,10-11 NASB)

1 In the beginning was the Word, and the Word was with God, and the Word was God. 2 He was in the beginning with God. 3 All things (πάντα - neuter pl) came into being through Him, and apart from Him nothing (οὐδὲ ἕν - neuter sg) came into being that has come into being... 10 He (Word/Logos) was in the world, and the world was made through Him, and the world did not know Him. 11 He came to His own (τὰ ἴδια - neuter pl), and those who were His own (οἱ ἴδιοι αὐτὸν -masc. pl) did not receive Him. (John 1:1-2,10-11 NASB)

In Greek “all things” and “nothing” (v. 3) is in the Neuter plural forms and refers to God’s own creation. This is the first Neuter plural “His own” of v. 11. The Word/Logos came to His own (to all things that were created) not to Jews/Israel per se. Then “His own” (which includes the world, his creation and Ioudaioi collectively) did not receive him.

“...He came to His own, and… His own did not receive Him.” (John 1:11)

The second “his own” can be related to “the Jews” to the Ioudaioi. The grammar allows this. The Ioudaioi, however, are not the whole of Israel, but only a subgroup. In John’s gospel Jesus belongs to this very subgroup by virtue of his birth in Judea (his ancestral town of Bethlehem), but he (the Word/ Logos) is rejected by Judeans who are “his own”.

So who are these “Jews” of John’s Gospel? In Greek οἱ Ἰουδαῖοι (hoi Ioudaioi) means both Judeans (inhabitants of Judea – the term Samaritans would prefer) and also Jews as an ethnic people group. The Galilean Jews can be called οἱ Γαλιλαῖοι (hoi Galilaioi) as in John 4:45, yet they are still called Ioudaioi in a sense of a broader national belonging in Acts 2:5.

So who are these “Jews” of John’s Gospel? In Greek οἱ Ἰουδαῖοι (hoi Ioudaioi) means both Judeans (inhabitants of Judea – the term Samaritans would prefer) and also Jews as an ethnic people group. The Galilean Jews can be called οἱ Γαλιλαῖοι (hoi Galilaioi) as in John 4:45, yet they are still called Ioudaioi in a sense of a broader national belonging in Acts 2:5.

It appears that John’s Gospel creates a polemic with a very specific group of Jerusalemites, Judea-based Jews, powerful, influential, religious, and yet spiritually blind and bankrupt. Unfortunately, John chooses to call them by a generic word Ioudaioi -“the Jews”.

As a story of Jesus, John’s Gospel is written very differently from the other three gospels. It was composed either independently (a different source of oral tradition) and/or in response to other gospels. It could have been composed at the end of the 1st century. But it could have been composed very early before the other three gospels. Either scenario may explain why it is so different. But no one knows for sure.

The Gospel of John was written by an eyewitness (1:14; 19:35; 21:24) who was very familiar with Jerusalem. John makes many geographic references (all true to the layout of a pre-destruction Jerusalem). Contrary to the notion that John’s gospel was written for a Hellenistic audience it is very Jewish, but speaks broadly with various (non-mainstream) Israelite movements in mind. In particular, John appeals to the Samaritan way of thinking about Jerusalem.

John is the most Temple-centered gospel among the four. The gospel is full of Temple-related imagery and allusions to Temple rites, motifs of light, water and purity. Most events in John’s story about the Messiah occur in connection with or in the vicinity of the Jerusalem Temple. In various passages the author paints Jesus himself as the Temple (John 2:20, 4:20-24, 7:37-39, 8:12). John’s prologue treats Jesus (his incarnation) as the coming of God’s Tabernacle to Earth (John 1:14).

John’s Gospel was written from a Jerusalem-oriented Judean standpoint. In John, Jesus is a Judean not a Galilean (John 4:43-45). The author calls Judea “Jesus’ own country” not Galilee as all other gospels do (Mt. 13:54-57, Mk. 6:1-4, Lk. 4:23-24).

John’s Gospel was written from a Jerusalem-oriented Judean standpoint. In John, Jesus is a Judean not a Galilean (John 4:43-45). The author calls Judea “Jesus’ own country” not Galilee as all other gospels do (Mt. 13:54-57, Mk. 6:1-4, Lk. 4:23-24).

43 After the two days He went forth from there into Galilee. 44 For Jesus Himself testified that a prophet has no honor in his own country. 45 So when He came to Galilee, the Galileans received Him, having seen all the things that He did in Jerusalem at the feast; for they themselves also went to the feast. (John 4:43-45)

John portrays Judean Temple authorities as incapable of leadership in Israel and, though legitimate in their office, clueless about spiritual direction for Israel. (John 3) The opposition to Temple authorities utilizes the court motif especially the Good Shepherd vs. Evil Shepherds passages (John 10:1-19 and Ezek.34:1-24). Jesus is painted not only as the “Good Shepherd” but as the one in whom Israel’s worship reaches it’s goal (John 1:50, 7:38).

Resurrection of Lazarus, Jewish

Tradition and Ioudaioi

John’s story of Lazarus’ resurrection weaves the Jewish traditional understanding about death and the afterlife with the presence of the mysterious Ioudaioi (Jews/Judeans). According to John they witnessed the resurrection and some began to believe that Jesus was a messenger from God. This passage allows us another look at Ioudaioi against the backdrop of this resurrection story.

1 Now a certain man was ill, Lazarus of Bethany, the village of Mary and her sister Martha. 2 It was Mary who anointed the Lord with ointment and wiped his feet with her hair, whose brother Lazarus was ill. 3 So the sisters sent to him, saying, “Lord, he whom you love is ill.” (John 11:1-3)

Lazarus is the Hellenized version of Eleazar - “God’s help” in Hebrew. Bethany - Beit Aniyah in Hebrew means “house of the poor”, a settlement just outside of Jerusalem (Judea). Mary in this story was not a former prostitute as church tradition portrays her. Martha and Lazarus were probably members of the Ioudaioi group who could have worked in the village helping the poor using the temple treasury funds.

1 Now a certain man was ill, Lazarus of Bethany, the village of Mary and her sister Martha. 2 It was Mary who anointed the Lord with ointment and wiped his feet with her hair, whose brother Lazarus was ill. 3 So the sisters sent to him, saying, “Lord, he whom you love is ill.” (John 11:1-3)

4 But when Jesus heard it he said, “This illness does not lead to death. It is for the glory of God, so that the Son of God may be glorified through it.” 5 Now Jesus loved Martha and her sister and Lazarus. 6 So, when he heard that Lazarus was ill, he stayed two days longer in the place where he was. (John 11:4-6)

4 But when Jesus heard it he said, “This illness does not lead to death. It is for the glory of God, so that the Son of God may be glorified through it.” 5 Now Jesus loved Martha and her sister and Lazarus. 6 So, when he heard that Lazarus was ill, he stayed two days longer in the place where he was. (John 11:4-6)

Why did Jesus not go to Bethany right away, but waited two more days? He knew that Lazarus would die. He delayed intentionally to make the resurrection of Lazarus a truly spectacular miracle that only Messiah could perform.

"For You will not abandon my soul to Sheol; Nor will You allow Your Holy One to undergo decay." (Ps. 16:10)

“Many of those who sleep in the dust of the ground will awake, these to everlasting life, but the others to disgrace and everlasting contempt. (Dan 12:2)

"For You will not abandon my soul to Sheol; Nor will You allow Your Holy One to undergo decay." (Ps. 16:10)

“Many of those who sleep in the dust of the ground will awake, these to everlasting life, but the others to disgrace and everlasting contempt. (Dan 12:2)

Elijah was raised as the son of a Zeraphat widow (1 Kings 17). Elisha was raised as the son of a woman from Shunem (2 Kings 4). A man who was placed on top of Elisha’s bones came to life as well (2 Kings 13:20). Additionally, Jews expected that God would perform a corporate end-times resurrection at the time of judgment.

"But in the end of the times. Then shall all flesh be raised up from Adam till that great day,—all that shall be of the holy people." (Apocalypse of Moses 13.3 – 1st century CE)

"But in the end of the times. Then shall all flesh be raised up from Adam till that great day,—all that shall be of the holy people." (Apocalypse of Moses 13.3 – 1st century CE)

John does not tell us but, besides these general ideas, the Jews had some specific traditions about the resurrection. One of them (not found anywhere in the Bible) is that resurrection is possible during the three day window after death. After three days the spirit leaves and cannot return.

So Jesus waited to be sure to come to Bethany on the fourth day, after Lazarus’ burial, when in people’s minds resurrection is no longer possible. John deliberately mentions this intentional delay.

R. Berei and R. Pappi, R. Joshua of Sikhnin in the name of R. Levi: “For the first three days after death the soul floats above the body, thinking that it will return to the body. When the soul sees the body, that the appearance of the face has changed, it leaves the body and goes its way.” (Jerusalem Talmud, Yebamot 16:3)

R. Berei and R. Pappi, R. Joshua of Sikhnin in the name of R. Levi: “For the first three days after death the soul floats above the body, thinking that it will return to the body. When the soul sees the body, that the appearance of the face has changed, it leaves the body and goes its way.” (Jerusalem Talmud, Yebamot 16:3)

As you can see the Rabbis in the Jerusalem Talmud mention this traditional belief. The conversation is about the identification of a person who died. The rabbis explain that the soul floats over the body for three days hoping to return. And then it leaves on the fourth day since by then the body has decayed and begins to change.

7 Then after this he said to the disciples, “Let us go to Ioudaia (Judea) again.” 8 The disciples said to him, “Rabbi, Ioudaioi (Judeans?)were just now seeking to stone you, and are you going there again?” (John 11:5-8)

7 Then after this he said to the disciples, “Let us go to Ioudaia (Judea) again.” 8 The disciples said to him, “Rabbi, Ioudaioi (Judeans?)were just now seeking to stone you, and are you going there again?” (John 11:5-8)

If the term Ioudaioi here simply means “all and any Jews” then the verse sounds very ironic. Disciples (Jews) say to another Jew (Jesus), do not go to Jerusalem, those evil Jews want to kill you… Makes any sense? Obviously Ioudaioi means something other then simply “the Jews” as a reference to one’s heritage. Now to the Samaritans this would sound right, confirming their longstanding distrust and dislike of those who run Jerusalem.

9 Jesus answered, “Are there not twelve hours in the day? If anyone walks in the day, he does not stumble, because he sees the light of this world. 10 But if anyone walks in the night, he stumbles, because the light is not in him.” 11 After saying these things, he said to them, “Our friend Lazarus has fallen asleep, but I go to awaken him.” 12 The disciples said to him, “Lord, if he has fallen asleep, he will recover.” 13 Now Jesus had spoken of his death, but they thought that he meant taking rest in sleep. 14 … Jesus told them plainly, “Lazarus has died, 15 and for your sake I am glad that I was not there, so that you may believe. But let us go to him.” 16 So Thomas, called the Twin, said to his fellow disciples, “Let us also go, that we may die with him.” (John 11:9-16)

17 Now when Jesus came, he found that Lazarus had already been in the tomb four days. 18 Bethany was near Jerusalem, about two miles off, 19 and many ofIoudaioi (Judeans?) had come to Martha and Mary to console them concerning their brother. 20 So when Martha heard that Jesus was coming, she went and met him, but Mary remained seated in the house. (John 11:17-20)

Notice how John highlights four days. His readers know that four days is more significant than three.

17 Now when Jesus came, he found that Lazarus had already been in the tomb four days. 18 Bethany was near Jerusalem, about two miles off, 19 and many ofIoudaioi (Judeans?) had come to Martha and Mary to console them concerning their brother. 20 So when Martha heard that Jesus was coming, she went and met him, but Mary remained seated in the house. (John 11:17-20)

Notice how John highlights four days. His readers know that four days is more significant than three.

Many Jews (Ioudaioi) came to the funeral. Why did they care to come, unless Lazarus was a friend? Typically people do not show up at the funerals of complete strangers.

Jews came… One can see how “the Jews” is an awkward translation. This is a Jewish funeral in Judea. Who else was supposed to come? Ioudaioimust mean something else besides just one’s origin here.

21 Martha said to Jesus, “Lord, if you had been here, my brother would not have died. 22 But even now I know that whatever you ask from God, God will give you.” 23 Jesus said to her, “Your brother will rise again.” 24 Martha said to him, “I know that he will rise again in the resurrection on the last day.” (John 11:21-24)

Jesus is too late, yes, Martha believes in the resurrection at the end days, but Jesus has something else in mind.

11 And now I will summon the spirits of the good who belong to the generation of light, and I will transform those who were born in darkness, who in the flesh were not recompensed with such honor as their faithfulness deserved. 12 And I will bring forth in shining light those who have loved My holy name, and I will seat each on the throne of his honor. 13 And they shall be resplendent for times without number; for righteousness is the judgement of God; for to the faithful He will give faithfulness in the habitation of upright paths. (1 Enoch 108.11–13)

25 Jesus said to her, “I am the resurrection and the life. Whoever believes in me, though he die, yet shall he live, 26 and everyone who lives and believes in me shall never die. Do you believe this?” 27 She said to him, “Yes, Lord; I believe that you are the Christ, the Son of God, who is coming into the world.” (John 11:25-27)

28 When she had said this, she went and called her sister Mary, saying in private, “The Teacher is here and is calling for you.” 29 And when she heard it, she rose quickly and went to him. 30 Now Jesus had not yet come into the village, but was still in the place where Martha had met him. 31 When Ioudaioi who were with her in the house, consoling her, saw Mary rise quickly and go out, they followed her, supposing that she was going to the tomb to weep there. (John 11:28-31)

32 Now when Mary came to where Jesus was and saw him, she fell at his feet, saying to him, “Lord, if you had been here, my brother would not have died.” 33 When Jesus saw her weeping, and Ioudaioi who had come with her also weeping, he was deeply moved in his spirit and greatly troubled. 34 And he said, “Where have you laid him?” They said to him, “Lord, come and see.” 35 Jesus wept. 36 So Ioudaioi said, “See how he loved him!”37 But some of them said, “Could not he who opened the eyes of the blind man also have kept this man from dying?”

32 Now when Mary came to where Jesus was and saw him, she fell at his feet, saying to him, “Lord, if you had been here, my brother would not have died.” 33 When Jesus saw her weeping, and Ioudaioi who had come with her also weeping, he was deeply moved in his spirit and greatly troubled. 34 And he said, “Where have you laid him?” They said to him, “Lord, come and see.” 35 Jesus wept. 36 So Ioudaioi said, “See how he loved him!”37 But some of them said, “Could not he who opened the eyes of the blind man also have kept this man from dying?”

Jesus was touched by the Ioudaioi weeping for Lazarus. He also cried. And the Ioudaioi were touched by Jesus’ weeping for his friend as well, noting how much he must have loved him. Other Ioudaioi noted that he could have healed Lazarus.

38 Then Jesus, deeply moved again, came to the tomb. It was a cave, and a stone lay against it. 39 Jesus said, “Take away the stone.” Martha, the sister of the dead man, said to him, “Lord, by this time there will be an odor, for he has been dead four days.” 40 Jesus said to her, “Did I not tell you that if you believed you would see the glory of God?” 41 So they took away the stone. (John 11:33-41)

And Jesus lifted up his eyes and said, “Father, I thank you that you have heard me. 42 I knew that you always hear me, but I said this on account of the people standing around, that they may believe that you sent me.” 43 When he had said these things, he cried out with a loud voice, “Lazarus, come out.” 44 The man who had died came out, his hands and feet bound with linen strips, and his face wrapped with a cloth.Jesus said to them, “Unbind him, and let him go.” (John 11:41-44)

Traditional Jewish burials in Israel during the the Second Temple era had two stages.

Traditional Jewish burials in Israel during the the Second Temple era had two stages.

At the First Burial the body was wrapped in a shroud and left to naturally decompose on a shelf in a tomb. During the Second Burial, which happened a year later the bones that remained after the decomposition were collected together. They were placed into an Ossuary – a limestone burial box, and then placed into a niche in the wall of the tomb.

Luke records a story of how a man who wanted to follow Jesus had an unusual request to first go and bury his father. This makes us think that his father died just hours ago or was about to die. Jesus said, “Allow the dead to bury their own dead; but as for you, go and proclaim everywhere the kingdom of God.” (Luke 9:60). This sounds insensitive if the man’s father just died. But most likely they were talking about the second burial and Jesus said that others can do that.

45 Many of Ioudaioi therefore, who had come with Mary and had seen what he did, believed in him, 46 but some of them went to the Pharisees and told them what Jesus had done. 47 So the chief priests and the Pharisees gathered the council and said, “What are we to do? For this man performs many signs. 48 If we let him go on like this, everyone will believe in him, and the Romans will come and take away both our place and our nation.” (John 11:45-48)

45 Many of Ioudaioi therefore, who had come with Mary and had seen what he did, believed in him, 46 but some of them went to the Pharisees and told them what Jesus had done. 47 So the chief priests and the Pharisees gathered the council and said, “What are we to do? For this man performs many signs. 48 If we let him go on like this, everyone will believe in him, and the Romans will come and take away both our place and our nation.” (John 11:45-48)

It is clear here that Ioudaioi is not a term that means all Jews (generically) in John. Some of the Ioudaioi believed, but others belonged to the Pharisees, who were also Jews… It seems that Ioudaioi were Judeans, somehow connected to Jerusalem, to the powerful elites, but it was not a generic term for all Jewish people.

49 But one of them, Caiaphas, who was high priest that year, said to them, “You know nothing at all. 50 Nor do you understand that it is better for you that one man should die for the people, not that the whole nation should perish.”

49 But one of them, Caiaphas, who was high priest that year, said to them, “You know nothing at all. 50 Nor do you understand that it is better for you that one man should die for the people, not that the whole nation should perish.”

Notice that the Ioudaioi are not doubting that Jesus does wondrous miracles. So he is a prophet from God! What they are most concerned about is that this prophet will start another popular revolt and the Romans will come and remove the Ioudaioi from power. The opposition to Jesus is not so much ideological, but clearly political. So Caiaphas proposes that Jesus’ death would really be a good thing.

51 He did not say this of his own accord, but being high priest that year he prophesied that Jesus would die for the nation, 52 and not for the nation only, but also to gather into one the children of God who are scattered abroad. 53 So from that day on they made plans to put him to death. 54 Jesus therefore no longer walked openly among Ioudaioi, but went from there to the region near the wilderness, to a town called Ephraim, and there he stayed with the disciples. (John 11:49-54)

These οἱ Ἰουδαῖοι (hoi Ioudaioi) were most likely a group of Jerusalem, Judea-based Jews, who ran the city and many of its institutions.

No doubt they were powerful, influential, religious, and yet corrupt, spiritually blind, and the evil shepherds of the nation. This is whom John paints as Jesus’ enemies, not all Jews collectively.

The proposed Samaritan readers of John’s gospel would organically see the Jerusalem establishemnt in a negative light.

The proposed Samaritan readers of John’s gospel would organically see the Jerusalem establishemnt in a negative light.

John’s gospel refers to feasts as “feasts of the Jews/Judeans” (5:1, 6:4, 7:2). Why? If people who read these words also celebrated the same feasts this would make sense. And terms like “Israel” and “Israelite” are used each time positively in the gospel (1:31, 47, 50, 3:10, 12:13). Israelites is how Samaritans would identify themselves as well.

There is certainly a polemic in John, but it is not with Jews in general. The city of Jerusalem and the Temple are thematically interwoven into various passages in John. This means that John’s audience understood the connection of the polemic with Jerusalem and her shepherds.

Whether the readers/hearers were Samaritan Israelites or other non-mainstream Jews, John clearly decided to paint a picture of Jesus just for them and the kind of picture that would make more sense to them than Matthew Mark and Luke’s stories.

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