THE FIFTH SUNDAY

OF EASTER
Year C
April 24, 2016
Volume 20, Number 33
ISSN 1071-9962

CONTENTS:
A Thought on Preaching
Title
Sermon in a Sentence
Scripture
Biblical Commentary
Children's Sermon
Sermon
More Sermons on this Text
Thought Provokers
Hymns & Hymn Story
Bibliography
A THOUGHT ON PREACHING: Vainly does the preacher utter the Word of God
exteriorly unless he listens to it interiorly. (Augustine)
TITLE: Unsafe Love

SERMON IN A SENTENCE: Jesus calls us to move beyond safe conversation to

unsafe lovelove like his lovelove that takes risks and makes sacrifices to benefit the
other personeven though the other person might not deserve our love.
SCRIPTURE: John 13:31-35
BIBLICAL COMMENTARY:
JOHN 13: THE CONTEXT
"Now before the feast of the Passover" (13:1). In this Gospel, the supper that Jesus
shares with his disciples is not the Passover as in the Synoptic Gospels (Matthew 26:1725; Mark 14:12-25; Luke 22:7-13). In this Gospel, Jesus will die on the day of
Preparation for the Passover (19:31).
During the meal, Jesus washes the disciples feet (13:2-12), a task reserved for the lowliest
servanta task too lowly to be required of a Jewish man. In a few minutes, Jesus will
tell his disciples to love one another, but he begins by demonstrating love in action.
Jesus then tells the disciples that "He who eats bread with me has lifted up his heel
against me" (13:18) and predicts Judas' betrayal (13:21). After some discussion among
the disciples, Judas "immediately went out. And it was night" (13:30). The hour was
dark both physically and spiritually.
John 13:31 16:33 is a series of discourses (speeches) by Jesus, which together are
commonly thought of as Jesus' Farewell Discourse. This is followed by Jesus' High
Priestly Prayer (17:1-26).
The farewell address is a common literary form found in both testaments (Genesis 49;
Deuteronomy 33; 1 Chronicles 28-29; Joshua 23:24; Acts 20; 2 Peter). The typical
farewell address is given by a person facing death, and includes blessings, exhortations,
and the naming of a successor.
JOHN 13:31-32. NOW THE SON OF MAN HAS BEEN GLORIFIED
31

When he had gone out, Jesus said, "Now the Son of Man has been glorified, and God
has been glorified in him. 32If God has been glorified in him, God will also glorify him in
himself and will glorify him immediately."
"When (Judas) had gone out" (v. 31). Earlier, preparing to identify Judas, "Jesus was
troubled in spirit" (13:21), but he does not allow that mood to set the tone for the evening.

It is as if, when Judas departs, a pall lifts. Judas' departure rids the group of his evil
presence and sets in motion the events that lead to Jesus' glorification.
"Now the Son of Man has been glorified" (v. 31a). The title, Son of Man, comes from
Daniel 7:13-14, where the Ancient of Days (God) gave to the one like a Son of Man
"dominion, and glory, and a kingdom, that all the peoples, nations, and languages should
serve him: his dominion is an everlasting dominion, which shall not pass away, and his
kingdom that which shall not be destroyed." Scholars agree that Jesus intended it as a
messianic title.
The title, Son of Man, has the advantage of having none of the militaristic connotations
associated with the title, Messiah. People expect the Messiah to raise an army, to drive
out the Romans, and to re-establish the great Davidic kingdom. They have no such
expectations regarding the Son of Man.
Jesus focuses on glorification, his own and God's. The word "glory" is used in the Bible
to speak of various wonderful thingsbut it is used especially to speak of God's glory
an aura associated with God's appearance that reveals God's majesty to humans. In this
Gospel, Jesus' glorification is his death, resurrection, and ascension. Just as God's glory
was revealed at Sinai (Exod. 24:16-17), so also it will be revealed at the cross and open
tomb.
"has been glorified""has been glorified" (v. 31)"has been glorified""will also
glorify""will glorify him immediately" (v. 32). While Jesus' glorification will take
place in his death, resurrection, and ascension, he speaks of it as both past and future.
The past tense, "has been glorified," reflects his decision, already made, to be obedient
even to death on a cross. The future tense, "will also glorify," anticipates his retaking his
rightful place with the Father through his resurrection and ascension.
The wait has been long, but now Jesus' time has come. His sacrifice will make visible his
obedience to God and his love for people. On the cross he will open the door to eternity
(John 3:14-15). On the cross he will draw all people to himself (John 12:32). The
disciples understand glorification in traditional terms, so they do not understand Jesus.
They will not understand until they see the open tomb and the resurrected Christ.
JOHN 13:33. WHERE I AM GOING, YOU CAN'T COME
33

Little children, (Greek: teknia) I will be with you a little while longer. You will seek me,
and as I said to the Jews, 'Where I am going, you can't come.'"
"You will seek me.... Where I am going, you can't come." As Jesus notes here, earlier
he spoke these words to "the Jews" (7:33-34; 8:21)by which he means his opponents,
the Jewish leaders. In that context, he meant them as words of judgment, because Jewish

leaders were looking for him so that they might kill him (5:18; 7:1). He told them, "you
wont find me" (7:33) and "you will die in your sins" (8:21).
Here he speaks these same words affectionately, calling the disciples teknialittle
childrenand omitting "you won't find me" and "you will die in your sins."
Instead of saying, "you won't find me," Jesus promises his disciples that he will prepare
a place for them and "will receive you to myself; that where I am, you may be there also"
(14:3).
Instead of saying, "you will die in your sin," Jesus promises, "because I live, you will
live also" (14:19).
JOHN 13:34. A NEW COMMANDMENT
34

"A new commandment I give to you, that you love one another, just like I have loved
you; that you also love one another."
"A new commandment I give to you." The new commandment is not entirely new.
Leviticus 19:18 says, "You shall not take vengeance nor bear any grudge against the
children of your people, but you shall love your neighbor as yourself: I am Yahweh."
That commandment required Israelites to love only other Israelites, but Leviticus 19:34
expands its scope: "The stranger who lives as a foreigner with you shall be to you as the
native-born among you, and you shall love him as yourself; for you lived as foreigners in
the land of Egypt. I am Yahweh your God."
What, then, is new about Jesus' commandment?
First, Jesus provides a clear model of the love that he requires: "Just like I have loved
you, that you love one another" (v. 34). If we want to understand Christian love, we have
only to look at Jesus' life and actions.
Second, it focuses on the Christian communitywe are to love Christian brothers and
sisters. In the Synoptics, Jesus calls us to love neighbors and enemies (Matthew 5:44;
19:19; 22:39; Mark 12:31; Luke 6:27, 35)and God loves the world (John 3:16)but
Jesus' call in this verse is for his disciples to love one another.
Third, this new commandment inaugurates a new covenant (Jer. 31:31-34). The mark of
faithfulness to the old covenant was obedience to the Torah. The mark of faithfulness to
the new covenant is love for those within the community of faith (see Brown, 613-614;
also Krentz and Vogel, 42).
Fourth, this new commandment is positive and open-ended. Rather than focusing on
"Thou shalt not," it says, "thou shalt" (Gossip, 693). Where many Old Testament laws

were very specific, this law is very broad. We can never claim full compliance, because
there is no end to the requirement. When have we loved enough? There is always need
for more love. People could respond to the old law with a bookkeeper's mindset. Not so
with this new commandment!
The focus is on loving action rather than loving feelings. In chapter 15, Jesus will repeat
the commandment, saying, "This is my commandment, that you love one another, even as
I have loved you. Greater love has no one than this, that someone lay down his life for
his friends" (15:12-13). In his own life, Jesus translates love into action that benefits the
beloved. He calls us to do the same.
This makes it possible to obey. While it might be impossible to feel affection for some
people, it is not impossible to help them. Our action-love is a gift of Christ, who loved
us, showed us how love behaves, and makes of us a new people born again in his image
and capable of loving with his love. We can truly obey this commandment when "it is no
longer I that live, but Christ living in me. That life which I now live in the flesh, I live by
faith in the Son of God, who loved me, and gave himself up for me " (Galatians 2:20).
If you believe yourself to have a valid excuse not to love a particular person, consider the
context in which Jesus tells the disciples to love one another. Jesus has just told them that
one of them will betray him, and they do not know who that will be. The betrayer has
departed (v. 30), but the disciples do not know that (vv. 28-29). Jesus commands them to
love one another anywayin spite of the fact that they do not know who the betrayer will
bedo not know who it is that they cannot trust.
JOHN 13:35. EVERYONE WILL KNOW THAT YOU ARE MY DISCIPLES
35

"By this everyone will know that you are my disciples, if you have love for one another."

Christian witness can take many forms, from street preaching to solemn liturgy, but it
always involves love.
The church grew rapidly after the resurrection, in part because of the powerful witness of
Christian love. "See how they love one another," the pagans said (Tertullian, Apology).
It is difficult not to respond to the witness of a loving person.
Ignoring this new commandment is not an option. Paul warns, "If I speak with the
languages of men and of angels, but don't have love, I have become sounding brass, or a
clanging cymbal.... If I dole out all my goods to feed the poor, and if I give my body to
be burned, but don't have love, it profits me nothing." (1 Corinthians 13:1-3).
But, as with all commandments, this one ultimately requires us to throw ourselves on the
mercy of the courtto rely on God's grace rather than our compliance with the law.
Most of us fail daily to act in loving ways, even toward loved onesand even more so

toward people who rub us the wrong way. The Good News is that God loves us anyway!
We must pray for grace to keep the commandmentand for grace when we fail.
CHILDREN'S SERMON: Love One Another
By Lois Parker Edstrom
Do you like rules? Most of us don't. We get tired of hearing "don't do this and don't do
that." But rules are necessary to teach us how to get along in the world. Rules help us
learn polite behavior.
It seems as if most rules are about what we should not do. Your parents ask you to respect
certain rules because they want you to learn and grow to be a happy, helpful adult. Let's
list some of the "do not" rules.
Do not lie.
Do not hit others.
Do not say hurtful things to others.
Do not forget to brush your teeth.
Do not eat with your mouth open.
Do not put on dirty clothes.
The list goes on and on, doesn't it? Adults have lists of rules too. There are many, many
things we must think about things we should not do.
Now Jesus says, "A new commandment I give to you" (13:34). A commandment is a
rule.
The new rule is this "that you also love one another" (13:34).
This rule is not about what you shouldn't do, it is about what you should do love one
another.
It is only one rule. That should be easy right? Wrong! Not everyone is loveable, are
they? Sometimes we have to be creative and think of ways to show kindness to someone
who is not kind.
The cool thing is that if we keep this one new rule in mind, it makes the other "do not
rules" much easier. If we think about what we can do to love others we won't make the
mistake of being mean or hurtful.
Everything works better if we learn to live together in peace and love. "Love one
another" (13:34).
SERMON:

Jesus said:
"A new commandment I give to you,
that you love one another,
just like I have loved you;
that you also love one another" (v. 34).
Jesus was speaking to his disciples. He was calling them to love one anothercalling us
to love one another. Elsewhere, he called us to love our neighbor or our enemy, but here
he calls us to love each otherto love other Christiansto love the people sitting near us
in the pews today.
At first blush, that seems easy enough. If you have been here long enough to get
acquainted, you know people whom you find it easy to love. If you glance around the
congregation, you see people for whom you have genuine affection. That makes sense!
You expect to meet nice people in church, and we have some very nice people here this
morning. In such company, "Love one another" doesn't seem all that difficult.
Until you get involved! If you just sit in the pew on Sunday morning and enjoy light
conversation at coffee hour, you will find people whom you meet here to be quite
pleasant. But, once you get involved, that won't always be the case.
Polite conversation over a cup of coffee is one thing. Working together in the trenches is
another. As long as we can avoid talking about politics and religionin other words, as
long as we can avoid talking about anything importantwe can scarcely offend or be
offended:
"Good morning, how are you today?"
"I'm fine, thank youand you?"
"I'm fine, too! Nice day, isn't it?"
"Lovely, do you think we'll finally get some rain this week?"
"Well, you never can tell. You know what they say around here. If you don't like the
weather, just wait awhile."
Safe conversation! There is something to be said for safe conversation. It gives us an
opportunity to interact with other people without stepping on anyone's toes. It allows us
to enjoy and to be enjoyed. It gives us a chance to get acquainted, at least at a surface
level. It is a place to start.

But life would be boring if that were all the further our conversations could go. We enjoy
superficial conversation, but we also feel a need for something deeperfor sharing
feelings and valuesfor talking about things that really matter.
There is risk in that. There is risk in unsafe conversation. There is risk in unsafe love.
Some time ago, a friend whose politics are opposite mine made a remark that I couldn't
let pass. My temper got the better of me, and I said some things that I regret. I haven't
seen that friend since. Unsafe conversation! Unsafe love!
Jesus said, "Love one another!" Sometimes it isn't easy!
But, if unsafe conversation has the potential to injure, it also has the potential to heal.
Some time back, I greeted a womana woman I don't know well. I said, "Good
morning! How are you today?" She said, "Well, I'm all right now."
"Well, I'm all right now." That was almost the expected response, but not quite. I
expected, "I'm all right. How about yourself?" Instead, she said, "Well, I'm all right
now."
She was saying more than she was saying. "I'm all right now!" meant that she has NOT
been all right, but is better nowbut you have to be listening, or you would miss it.
There have been times in my life when I would have missed itwouldn't have noticed
would have just said, "Glad to hear it!" and kept walking. Frankly, there are times when
we don't have the time or emotional energy to go deeper with someone. In those cases, it
is probably best to say, "Glad to hear it!" and keep walking.
But, on this occasion, I said, "You're all right now. Has something been wrong?" That
was all it took. Something had been wrong, and she needed to talk about it. A dear friend
had died suddenly, and that had knocked her to her knees. Her grief had overwhelmed
her. With the help of time and friends, she got through it, but it was tough. She wanted
me to know that she had suffered, but was finally on the mend. It helped her to talk about
what was really important. Unsafe conversationbut, in this case, healing conversation.
Jesus said, "Love one another!" Sometimes love just requires listeningcaring. But
sometimes it can be much more costly.
William Manchester, the historian who is, perhaps, best know for his book about J.F.K.,
but more recently known for his books about Churchill, was once a Marine. During
World War II, he served in the Pacific Theater, and was wounded at Okinawareceived
one of those "million dollar wounds" that we used to hear abouta wound serious
enough to keep you out of combat but not serious enough to kill you. As his buddies
continued to fight and die, Manchester found himself in the rearin a hospitalsafe. He
couldn't take it. He slipped out of the hospital, and made his way to Sugar Loaf Hill
wounds and allmade his way back to his friends.

It took him half a lifetime to understand why he had done that. When he finally figured it
out, he wrote about it. He said:
"I understand, at last, why I jumped hospital that long-ago Sunday
and, in violation of orders, returned to the front and almost certain death.
It was an act of love.
Those men on the line were my family, my home.
They were closer to me than I can say,
closer than any friends had been or ever would be.
They were comrades;
three of them had saved my life.
They had never let me down, and I couldn't do it to them.
I had to be with them, rather than let them die
and me live with the knowledge that I might have saved them."
Jesus calls us to love one another as he loved us. That was what Manchester was doing
when he rejoined his friends on Sugar Loaf Hill. Love required him to leave his safe
hospital bed to risk death or worse.
Unsafe love!
Jesus says, "Love one another." He was speaking to his disciplestelling them to love
the other disciples. He wasn't calling them to feel affection, but to act in loving ways.
We might not always be able to feel affection for another person, but we can always act
kindly toward them.
Jesus says, "Love one another." He is speaking to ustelling us to love other
Christiansto act kindly toward other Christians. Sometimes that's easy. Sometimes it
isn't.
When Jesus calls us to love one another, he is calling us to love the sweet lady who
brought the flowers for the altarbut he is also calling us to love the person who
wounded us with their sharp tongue.
When Jesus calls us to love one another, he is calling us to love the nice folk with whom
we talk at coffee hourbut he is also calling us to love the person who opposes our pet
projectwho blocks the realization of our dream.
When Jesus calls us to love one another, he is calling us to love our Sunday school
teacherbut he is also calling us to love the person who slanders us behind our back.
When Jesus calls us to love one another, he is calling us to love the kindly old person
who reaches down into an almost empty pocketbook to find a dollar to help the poor

but he is also calling us to love the old geezer who dangles his money tantalizingly just
out of reach in an attempt to force us to do his will.
When Jesus calls us to love one another, he is calling us to love the soprano who graces
our church with lovely songbut he is also calling us to love the person who is afflicted
with constipation of the brain and diarrhea of the mouth.
When Jesus calls us to love one another, he is calling us to love the kid who works hard
and gets good gradesbut he is also calling us to love the kid who smokes joints behind
the church building.
When Jesus calls us to love one another, he is calling us to bear witnessto show the
world to what he has done for us. He says:
"By this everyone will know that you are my disciples,
if you have love for one another" (v. 35).
"Love one another," Jesus says. It's more than a sayingit's a commandmentan order.
"Love one another." It's the way that we spread faith in Christ. People can ignore almost
anything we say, but they cannot ignore our love.
Who is Christ calling you to love today? What is he calling you to do about it?
FOR MORE SERMONS ON THIS TEXT:
Go to http://www.lectionary.org/
On the LEFT side, under SERMONS, click on the "By Book of Bible" link.
Then click on the "John" link in the right-hand column.
THOUGHT PROVOKERS:
Do not save your loving speeches
For your friends till they are dead;
Do not write them on their tombstones,
Speak them rather now instead.
Anna Cummins

* * * * * * * * * *
We can risk loving as passionately as God loves.
For we know that the love God makes possible
is no scarce resource that must be hoarded
so that it can be distributed in dribs and drabs

10

a little here and a little there.

Love is not a rare commodity;
rather, the more we love with the intense particularity of God's love,
the more we discover that we have the capacity to love.
Stanley Hauerwas

* * * * * * * * * *
The whole point of the primitive Christian idea of Agape (Christian love)
is that it is sinners God loves
that is, those who in disobedience and rebellion
have turned away from him.
Anders Nygren, Agape and Eros

* * * * * * * * * *
C. S. Lewis advocates love as an act of the will.
Do not waste time wondering whether you "love" another, he suggests,
act as if you do.
"As soon as we do this, we find one of the great secrets.
When you are behaving as if you loved someone,
you will presently come to love him."
Lewis goes on to explain that the process works equally in reverse:
"If you injure someone you dislike,
you will find yourself disliking him more.
If you do him a good turn,
you will find yourself disliking him less."
Alan Loy McGinnis, The Romance Factor

* * * * * * * * * *
"Love cures
it cures not only those who receive it
it cures those who give it."
Dr. Karl Menninger

* * * * * * * * * *

11

HYMNS:
Baptist Hymnal (BH)
Chalice Hymnal (CH)
Collegeville Hymnal (CO)
Common Praise (CP)
Evangelical Lutheran Worship (ELW)
Gather Comprehensive (GC)
JourneySongs (JS)
Lutheran Book of Worship (LBW)
Lutheran Service Book (LSB)
Lutheran Worship (LW)
Presbyterian Hymnal (PH)
The Faith We Sing (TFWS)
The Hymnal 1982 (TH)
The New Century Hymnal (TNCH)
United Methodist Hymnal (UMH)
Voices United (VU)
With One Voice (WOV)
Wonder Love and Praise (WLP)
Worship & Rejoice (WR)
GATHERING:
Jesus, Thou Joy of Loving Hearts (CH #101; CO #510; CP #70-71; LBW #356; PH #510511; TH #649, 650; TNCH #329)
Also known as "O Jesus, Joy of Loving Hearts"
Love Divine, All Loves Excelling (BH #208; CH #517; CO #454; CP #485-486; ELW
#631; GC #622; JS #391; LBW #315; LSB #700; LW #286; PH #376; TH #657; TNCH
#43; UMH #384; VU #333; WR #358)
PROCLAIMING:
Bind Us Together (TFWS #2226)
Come Down, O Love Divine (CH #582; CO #498; CP #645; ELW #804; GC #465; JS
#420; LBW #508; LSB #501; LW #162; TH #516; TNCH #289; UMH #475; VU #367;
WR #330)
Also known as Come Forth, O Love Divine
Help us Accept Each Other (CH #487; PH #358; TNCH #388; UMH #560; WR #596)

12

Make Us One (TFWS #2224)

The Gift of Love (BH #423; CH #526; PH #335; UMH #408; WR #397)
Where Charity and Love Prevail (CO #387; CP #487; ELW #359; GC #625; JS #429;
LBW #126; LSB #845; TH #581; TNCH #396; UMH #549)
Where True Charity and Love Dwell (ELW #642, 653; GC #625; LBW #126; TH #606;
WOV 665; WR #399)
Also known as When True Charity and Love Abide
Where True Love and Charity are Found (GC #631)
SENDING:
Blest Be the Tie That Binds (BH #387; CH #433; CP #507; ELW #656; LBW #370; LSB
#649; LW #295; PH #438; TNCH #393; UMH #557; VU #602; WR #393)
O Love That Wilt Not Let Me Go (BH #292; CH #540; LBW #324; PH #384; TNCH
#485; UMH #480; VU #658; WR #446)
They'll Know We are Christians (CH #494; GC #735; JS #580; TFWS #2223; WR #595)
Also known as "We Are One in the Spirit"
HYMN STORY: Blest Be the Tie That Binds
John Fawcett was born into a poor family in Yorkshire, England, and was orphaned at age
12. To survive, he accepted a lengthy apprenticeship to a tailor. Then, while still in his
teens, he heard the great George Whitfield preach and became a Christian.
While serving his apprenticeship, Fawcett became active in a Baptist church and was
often asked to speak. Then at age 25 (and newly married) he was invited to serve as
pastor of a small church at Wainsgate. The poor people of that little village were able to
pay very little, and much of Fawcett's pay came as potatoes and other produce. Once his
wife, Mary, began having children, they found it difficult to survive.
Then Fawcett learned that the pastor of a large Baptist church in London was retiring, and
he let the church know that he would be interested in serving them. They called him to
be their pastor at a much larger salary, so John and Mary packed their household and
prepared to move. But then, as the story is told, Mary told John that she didn't think that
she could leave these people whom they had both learned to loveand John allowed that
he shared her sentimentso the two of them unpacked the wagon and let the London
church know that they wouldn't be coming.

13

Then Fawcett, who wrote a number of hymns during his lifetime, wrote this hymn, "Blest
Be the Tie," to convey his sentiments and those of his wife to the poor people among
whom they had chosen to live. Fawcett served that little church for the rest of his life
54 years in all.
FOR MORE HYMN STORIES, go to http://www.lectionary.org/
On the LEFT side, click on the "Hymn Stories" link
SCRIPTURE QUOTATIONS are from the World English Bible (WEB), a public domain (no copyright)
modern English translation of the Holy Bible. The World English Bible is based on the American Standard
Version (ASV) of the Bible, the Biblia Hebraica Stutgartensa Old Testament, and the Greek Majority Text
New Testament. The ASV, which is also in the public domain due to expired copyrights, was a very good
translation, but included many archaic words (hast, shineth, etc.), which the WEB has updated.

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 12-21, Vol, 25B (Nashville:
Broadman Press, 2002)
Brown, Raymond, The Anchor Bible: The Gospel According to John XIII-XXI (Garden
City: Doubleday, 1970)
Bruce, F. F., The Gospel of John (Grand Rapids: Wm. B. Eerdmans Publishing Co.,
1983).
Burridge, Richard A., in Van Harn, Roger (ed.), The Lectionary Commentary:
Theological Exegesis for Sunday's Text. The Third Readings: The Gospels (Grand
Rapids: Eerdmans, 2001)
Carson, D. A., The Pillar New Testament Commentary: The Gospel of John (Grand
Rapids: Wm. B. Eerdmans Publishing Co., 1991).
Cousar, Charles B.; Gaventa, Beverly R.; McCann, J. Clinton; and Newsome, James D.,
Texts for Preaching: A Lectionary Commentary Based on the NRSVYear C (Louisville:
Westminster John Knox Press, 1994)
Craddock, Fred R.; Hayes, John H.; Holladay, Carl R.; and Tucker, Gene M., Preaching
Through the Christian Year C (Valley Forge: Trinity Press International, 1994)

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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).
Kostenberger, Andreas J., Baker Exegetical Commentary on the New Testament: John
(Grand Rapids: Baker Academic, 2004)
Krentz, Edgar and Vogel, Arthur A, Proclamation 2: Easter
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)
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 (Louisville: Westminster John
Knox Press, 2004)
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