Yohanes 15:18-19

The World’s Hatred

15:18 “If the world hates you, be aware ¹  that it hated me first. ²  15:19 If you belonged to the world, ³  the world would love you as its own. ⁴  However, because you do not belong to the world, ⁵  but I chose you out of the world, for this reason ⁶  the world hates you. ⁷ 

Yohanes 17:14

17:14 I have given them your word, ⁸  and the world has hated them, because they do not belong to the world, ⁹  just as I do not belong to the world. ¹⁰ 

Yohanes 17:16

17:16 They do not belong to the world ¹¹  just as I do not belong to the world. ¹² 

Yakobus 4:4

4:4 Adulterers, do you not know that friendship with the world means hostility toward God? ¹³  So whoever decides to be the world’s friend makes himself God’s enemy.

Yakobus 4:1

Passions and Pride

4:1 Where do the conflicts and where ¹⁴  do the quarrels among you come from? Is it not from this, ¹⁵  from your passions that battle inside you? ¹⁶ 

Yohanes 2:15-16

2:15 So he made a whip of cords ¹⁷  and drove them all out of the temple courts, ¹⁸  with the sheep and the oxen. He scattered the coins of the money changers ¹⁹  and overturned their tables. 2:16 To those who sold the doves he said, “Take these things away from here! Do not make ²⁰  my Father’s house a marketplace!” ²¹ 

Yohanes 4:5-6

4:5 Now he came to a Samaritan town ²²  called Sychar, ²³  near the plot of land that Jacob had given to his son Joseph. ²⁴  4:6 Jacob’s well was there, so Jesus, since he was tired from the journey, sat right down beside ²⁵  the well. It was about noon. ²⁶ 

Yohanes 5:19-20

5:19 So Jesus answered them, ²⁷  “I tell you the solemn truth, ²⁸  the Son can do nothing on his own initiative, ²⁹  but only what he sees the Father doing. For whatever the Father ³⁰  does, the Son does likewise. ³¹  5:20 For the Father loves the Son and shows him everything he does, and will show him greater deeds than these, so that you will be amazed.

[15:18]  ¹ tn Grk “know.”

[15:18]  ² tn Grk “it hated me before you.”

[15:19]  ³ tn Grk “if you were of the world.”

[15:19]  ⁴ tn The words “you as” are not in the original but are supplied for clarity.

[15:19]  ⁵ tn Grk “because you are not of the world.”

[15:19]  ⁶ tn Or “world, therefore.”

[15:19]  ⁷ sn I chose you out of the world…the world hates you. Two themes are brought together here. In 8:23 Jesus had distinguished himself from the world in addressing his Jewish opponents: “You are from below, I am from above; you are of this world, I am not of this world.” In 15:16 Jesus told the disciples “You did not choose me, but I chose you and appointed you.” Now Jesus has united these two ideas as he informs the disciples that he has chosen them out of the world. While the disciples will still be “in” the world after Jesus has departed, they will not belong to it, and Jesus prays later in John 17:15-16 to the Father, “I do not ask you to take them out of the world, but to keep them from the evil one. They are not of the world, even as I am not of the world.” The same theme also occurs in 1 John 4:5-6: “They are from the world; therefore they speak as from the world, and the world listens to them. We are from God; he who knows God listens to us; he who is not from God does not listen to us.” Thus the basic reason why the world hates the disciples (as it hated Jesus before them) is because they are not of the world. They are born from above, and are not of the world. For this reason the world hates them.

[17:14]  ⁸ tn Or “your message.”

[17:14]  ⁹ tn Grk “because they are not of the world.”

[17:14]  ¹⁰ tn Grk “just as I am not of the world.”

[17:16]  ¹¹ tn Grk “they are not of the world.” This is a repetition of the second half of v. 14. The only difference is in word order: Verse 14 has οὐκ εἰσὶν ἐκ τοῦ κόσμου (ouk eisin ek tou kosmou), while here the prepositional phrase is stated first: ἐκ τοῦ κόσμου οὐκ εἰσίν (ek tou kosmou ouk eisin). This gives additional emphasis to the idea of the prepositional phrase, i.e., origin, source, or affiliation.

[17:16]  ¹² tn Grk “just as I am not of the world.”

[4:4]  ¹³ tn Grk “is hostility toward God.”

[4:1]  ¹⁴ tn The word “where” is repeated in Greek for emphasis.

[4:1]  ¹⁵ tn Grk “from here.”

[4:1]  ¹⁶ tn Grk “in your members [i.e., parts of the body].”

[2:15]  ¹⁷ tc Several witnesses, two of which are quite ancient (Ì^66,75 L N ˹ 33 565 892 1241 al lat), have ὡς (Jws, “like”) before φραγέλλιον (fragellion, “whip”). A decision based on external evidence would be difficult to make because the shorter reading also has excellent witnesses, as well as the majority, on its side (א A B Θ Ψ Ë¹³ Ï co). Internal evidence, though, leans toward the shorter reading. Scribes tended to add to the text, and the addition of ὡς here clearly softens the assertion of the evangelist: Instead of making a whip of cords, Jesus made “[something] like a whip of cords.”

[2:15]  ¹⁸ tn Grk “the temple.”

[2:15]  ¹⁹ sn Because of the imperial Roman portraits they carried, Roman denarii and Attic drachmas were not permitted to be used in paying the half-shekel temple-tax (the Jews considered the portraits idolatrous). The money changers exchanged these coins for legal Tyrian coinage at a small profit.

[2:16]  ²⁰ tn Or (perhaps) “Stop making.”

[2:16]  ²¹ tn Or “a house of merchants” (an allusion to Zech 14:21).

[2:16]  sn A marketplace. Zech 14:20-21, in context, is clearly a picture of the messianic kingdom. The Hebrew word translated “Canaanite” may also be translated “merchant” or “trader.” Read in this light, Zech 14:21 states that there will be no merchant in the house of the Lord in that day (the day of the Lord, at the establishment of the messianic kingdom). And what would Jesus’ words (and actions) in cleansing the temple have suggested to the observers? That Jesus was fulfilling messianic expectations would have been obvious – especially to the disciples, who had just seen the miracle at Cana with all its messianic implications.

[4:5]  ²² tn Grk “town of Samaria.” The noun Σαμαρείας (Samareias) has been translated as an attributive genitive.

[4:5]  ²³ sn Sychar was somewhere in the vicinity of Shechem, possibly the village of Askar, 1.5 km northeast of Jacob’s well.

[4:5]  ²⁴ sn Perhaps referred to in Gen 48:22.

[4:6]  ²⁵ tn Grk “on (ἐπί, epi) the well.” There may have been a low stone rim encircling the well, or the reading of Ì⁶⁶ (“on the ground”) may be correct.

[4:6]  ²⁶ tn Grk “the sixth hour.”

[4:6]  sn It was about noon. The suggestion has been made by some that time should be reckoned from midnight rather than sunrise. This would make the time 6 a.m. rather than noon. That would fit in this passage but not in John 19:14 which places the time when Jesus is condemned to be crucified at “the sixth hour.”

[5:19]  ²⁷ tn Grk “answered and said to them.”

[5:19]  ²⁸ tn Grk “Truly, truly, I say to you.”

[5:19]  ²⁹ tn Grk “nothing from himself.”

[5:19]  ³⁰ tn Grk “that one”; the referent (the Father) has been specified in the translation for clarity.

[5:19]  ³¹ sn What works does the Son do likewise? The same that the Father does – and the same that the rabbis recognized as legitimate works of God on the Sabbath (see note on working in v. 17). (1) Jesus grants life (just as the Father grants life) on the Sabbath. But as the Father gives physical life on the Sabbath, so the Son grants spiritual life (John 5:21; note the “greater things” mentioned in v. 20). (2) Jesus judges (determines the destiny of people) on the Sabbath, just as the Father judges those who die on the Sabbath, because the Father has granted authority to the Son to judge (John 5:22-23). But this is not all. Not only has this power been granted to Jesus in the present; it will be his in the future as well. In v. 28 there is a reference not to spiritually dead (only) but also physically dead. At their resurrection they respond to the Son as well.