Imagery in the Gospel of John: Terms, Forms, Themes, and Theology of Johannine Figurative Language 3161491165, 9783161491160

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Wissenschaftliche Untersuchungen zum Neuen Testament Herausgeber / Editor Jörg Frey Mitherausgeber / Associate Editors Friedrich Avemarie • Judith Gundry-Volf Martin Hengel • Otfried Hofius • Hans-Josef Klauck

200

Imagery in the Gospel of John Terms, Forms, Themes, and Theology of Johannine Figurative Language

Edited by

Jörg Frey, Jan G. van der Watt, and Ruben Zimmermann In Collaboration with Gabi Kern

Mnhr Slipherk

Dr. theol. habil., is Professor of New Testament at the Protestant Theological Faculty of the University of Munich, Germany. JÖRG FREY,

JAN G. VAN DER WATT, D.Th., D. Litt., is Professor and Head of the Department of New Testament Studies at the Faculty of Theology of the University of Pretoria, South Africa. Dr. theol. habil., is Professor of Biblical Theology at the Faculty of History, Philosophy and Theology of the University of Bielefeld, Germany. R U B E N ZIMMERMANN,

is wissenschaftliche Mitarbeiterin at the Chair of Biblical Theology at the Faculty of History, Philosophy and Theology of the University of Bielefeld, Germany. GABI KERN

ISBN 3-16-149116-5 ISBN-13 978-3-16-149116-0 978-3-16-157247-0 Unveränderte eBook-Ausgabe 2019 ISSN 0512-1604 (Wissenschaftliche Untersuchungen zum Neuen Testament) Die Deutsche Nationalbibliothek lists this publication in the Deutsche Nationalbibliographie; detailed bibliographic data is available in the Internet at http://dnb.d-nb.de. © 2006 by Mohr Siebeck, Tübingen, Germany. This book may not be reproduced, in whole or in part, in any form (beyond that permitted by copyright law) without the publisher's written permission. This applies particularly to reproductions, translations, microfilms and storage and processing in electronic systems. The book was printed by Guide-Druck in Tübingen on non-aging paper and bound by Großbuchbinderei Spinner in Ottersweier. Printed in Germany.

Preface The Gospel of John is well-known for its wealth and depth of figurative language, metaphors and symbols. During the last two decades, the exploration of these elements of the Johannine language has become a major issue in scholarship, providing important clues for the interpretation of the Fourth Gospel. A variety of theoretical and methodological approaches have been applied to classify the different types of figurative language and understand their impact on the readers and their relevance for the meaning of the text. Various images can be explained by their use in earlier Biblical traditions or in the world around the New Testament. The growing awareness for the peculiarities of Johannine figurative language contributes to a deeper understanding of the narrative web and to a more comprehensive or even holistic view of the Fourth Gospel. During the preparation of his Habilitationsschrift on the Christology of Images within the Gospel of John at the University of Munich, Ruben Zimmermann felt the need to bring together some of the leading scholars in Johannine exegesis, particularly in a debate on Johannine imagery, to discuss different theoretical approaches and their interrelation and to explore their benefit for Johannine exegesis. From initial ideas, we jointly developed the plan of an international conference entitled "Imagery in the Gospel of John / Die Bildersprache des Johannesevangeliums", held from July, 30th - August 1st, 2005, in Eisenach, Thuringia, a beautiful place beneath the Wartburg where Luther once translated the New Testament. The present volume provides the revised and enlarged papers of the Eisenach conference and, in addition, papers from other participants of the conference either asked or inspired to take up the threads of the debate and develop their own views on aspects of the topic. The editors are grateful to all the speakers and authors for their contributions at the conference, for a very open and dense discussion, and for the articles in which numerous aspects from the discussions could be included. The success of the project is due a number of persons and institutions. First, we would like to express our thanks to the Stiftungsfonds Hellmuth Ley for funding, not only the conference, but also the preparation of the publication. Special thanks to Ulrike Johanning-de Abrew in the office of the Stifterverband fur die Deutsche Wissenschaft for her tremendous support for the project. The organization of the conference would have been impossible without the continuous support of the Munich secretarial team,

VI

Preface

Christina Rink and Stephanie Gripentrog. W e are also grateful to Juliane Schlegel and Tanja Schultheiß (Munich) and to Gabi Kern, Dominik Mahr, and Natascha Nemetschek (Bielefeld) for their support. The editorial work was done by the team from Bielefeld: Gabi Kern did a great j o b editing and formatting the articles; Sarah Beumler, Dominik Mahr, and Dr. Georg Gäbel supported her in various ways, read proofs and compiled the indexes. The whole editorial process was supervised by the staff from Möhr Siebeck publishers. To all we express our sincere gratitude. The Fourth Gospel closes with an image which is not discussed in this volume. In John 21:25 it is said that the whole world could not contain the books that should be written about the works of Christ. This hyperbolic closure might also be true for the number of publications that continue to be written on the most enigmatic and - at the same time - theologically deepest of our canonical Gospels. The editors hope this volume stands out by not only continuing the debate, but also deepening our understanding of the Fourth Gospel in its figurative world. Bielefeld, Munich, and Pretoria, in September, 2 0 0 6

Jörg Frey Jan van der Watt Ruben Zimmermann

Table of Contents Preface

V

Table of Contents

VII

Abbreviations

XI

Ruben Zimmermann Imagery in John: Opening up paths into the tangled thicket of John's figurative world

1

I. Terms, Forms, and Methods Harold W. Attridge The Cubist Principle in Johannine Imagery: John and the Reading of Images in Contemporary Platonism

47

Rainer Hirsch-Luipold Klartext in Bildern. äÄ,r|9i.vöopd (metaphor), dAAriyopia (allegory), ot>|ipo/U)v (symbol), |ii50oq (myth), rcapaPoA/n (parable) or cuviy^ 01 / aivty|i6 EVEKCI xpE0ovxai, xoüxo Ecreat, oüxo) Kai xöv axpaxriyöv £7CI^EA.£ToOai SET, Ö7i(D|i£va).é]aavxa dvev8etö.r|csiai(; imo xe ßo\>Xfj |jev 0 p o v e i v ÖOKOIV iKavöi; e i v a i , Ari|ioa0evouvvao xoix; xa aKfjTcxpa exovxai; eri s i v a i ov8e xoiic; vnö xöv xuxövxcov aipeösvxai; o\>8e xoijq K/aipq) 'kaxovxaq o\)8e xoix; ßiaaap.evoui; oijSe xoix; e^aTcaxriaavxaq, äXXä xoüq e.7ciaxa|j£voric ä p x e i v . „Könige und Herrscher, sagte er, sind nicht die, welche ein Szepter tragen oder von der Menge oder durch Losentscheid gewählt wurden, noch jene, welche mit Gewalt

„Denn Philipp hatte anscheinend die größte und überraschendste Wandlung durchgemacht: er war aus einem milden König und vernünftigen Jüngling ein ausschweifender Mann und verruchter Tyrann geworden. Das war aber in Wahrheit keine Wandlung seines Wesens, sondern das Hervorkehren seiner Bösartigkeit, da er nichts mehr zu befürchten hatte, nachdem er sie lange aus Furcht verhehlt hatte." (PLUTARCH, Große Griechen und Römer [vitae parallelae, deutsch], eingel. und übers, von K. Ziegler, Zürich 1954-1965). 55 Xen., Mem. 3.9.10

Metaphorik

und Rhetorik

im

Johannesevangelium

299

oder Betrug sich an die M a c h t geputscht haben, sondern j e n e , welche zu herrschen verstehen."56

Diese Diskussion wird in der hellenistisch-römischen Zeit aus immer wieder neu sich ergebendem Anlass gedanklich unter neuen Bedingungen weiter geführt. Dafür kann besonders das 5. Buch des Polybios herangezogen werden, wo es 5.11.6 zusammenfassend heißt: T u p a w o i ) P.ev y ö p eypov é a x i xó K0e(D that is used again? I do not think so. It indicates the only way in which Peter would be able to succeed as shepherd of Jesus' sheep. He can only "shepherd" Jesus' sheep by doing himself what is expected of the sheep of the Good Shepherd: following the Good Shepherd!

Designs for the Church in the Imagery of John 21:1-14 R. Alan

Culpepper

In Anatomy of the Fourth Gospel I maintained that John 21 is an epilogue, "apparently added shortly after the gospel was completed," and that it is "the necessary ending of the gospel" because it resolves several minor conflicts and themes that are left unresolved in chapters 1-20. 1 Among these, one may list the following: (1) (2) (3) (4) (5)

John 21 describes the work of the church following Jesus' the imagery of fishing, shepherding, and bearing witness; the roles of Peter and the Beloved Disciple are resolved and Peter's claim that he would die for Jesus is fulfilled, at least the misunderstanding of the Beloved Disciple's longevity is the authorship and veracity of the Gospel are attested.

resurrection through defined; proleptically; corrected; and

Since then I have become more convinced that John 1-21 forms a literary unity, regardless of what its composition history may have been. The list of those who have recently argued for the unity of John 21 with the rest of the gospel shows that this is becoming the dominant view, displacing the oncedominant view that John 21 is a later appendix. Lars Hartman sought to read John 21 in the context of the rest of the gospel through textlinguistics. 2 Eugen Ruckstuhl defended the unity of the gospel on stylistic grounds. 3 In the Festschrift for Frans Neirynck, Willem S. Vorster showed that John 20:30-31 serves as the conclusion of John 20 rather than the

1 Anatomy of the Fourth Gospel: A study in Literary Design (Foundations and Facets: New Testament; Philadelphia 1983), 96. For earlier advocates of the unity of John 21 with the rest of the Gospel see, Bishop Cassian (S. Besobrasoff), "John xxi," NTS 3 (1956): 132-136; H. Thyen, "Entwicklungen innerhalb der johanneischen Theologie und Kirche im Spiegel von Joh. 21 und der Lieblingsjüngertexte des Evangeliums," in L'Évangile de Jean: Sources, Rédaction, Théologie (ed. M. de Jonge; BETL 44; Leuven 1977), 2 5 9 - 2 9 9 ; P. Minear, "The Original Functions of John 21," JBL 102 (1983): 8 5 98; and G. Reim, "Johannes 21 - ein Anhang?" in Studies in the New Testament Language and Text: Essays in Honour of G. D. Kilpatrick (ed. J. K. Elliott; NovTSup 44; Leiden 1976), 330-337. 2

L. Hartman, "An Attempt at a Text-Centered Exegesis of John 21," ST 38 (1984):

29-45. 3

E. Ruckstuhl, "Zur Aussage und Botschaft von Johannes 21," in Jesus im der Evangelien (SBAB 3; Stuttgart 1988), 327-353.

Horizont

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ending of the Gospel, 4 and Ulrich Busse uncovered the thematic connections between the coming of the Hellenes in John 12 and the catch of fish in John 21. 5 Beverly Roberts Gaventa argued that just as the Gospel has two beginnings it has two endings, with John 20 and John 21 supplying narrative closure for the Gospel through two alternative endings. 6 Patrick Spencer argued that the "narrative echoes" in John 21 show that it is an integral part of the gospel, 7 and Martin Hasitschka demonstrated that issues unresolved in John 6 can be understood only after reading John 21.8 Extending Peter F. Ellis's chiastic analysis of the Gospel, 9 John Breck added further support for the case that John 21 is neither an appendix nor an epilogue but the conclusion of the Gospel. 10 Richard Bauckham also found various subtle numerical patterns that show that "chapter 21 is an integral part of the design of the whole Gospel." 11 The most recent statement on the matter is also the strongest. In his recently published commentary, Hartwig Thyen maintains that John 21 constitutes "einen ursprünglichen und unverzichtbaren Teil unseres Evangeliums," 12 and that it is "ein unentbehrlicher Schlüssel für die Interpretation unseres Evangeliums." 13 The unity of John 21 with the rest of the Gospel is therefore widely held today, although the view that John 20:30-31 once constituted the con-

4 W. S. Vorster, "The Growth and Making of John 21," in The Four Gospels 1992: Festschrift Frans Neirynck (eds. F. van Segbroeck et al.; 3 vols.; BETL 100; Leuven 1992), 111,2207-2221. 5 U. Busse, "Die 'Hellenen' Joh 12,20ff. und der sogenannte 'Anhang' Joh 21," in op. cit., 2 0 8 3 - 2 1 0 0 . 6 B. R. Gaventa, "The Archive of Excess; John 21 and the Problem of Narrative Closure," in Exploring the Gospel of John: In Honor of D. Moody Smith (eds. R. A. Culpepper and C. C. Black; Louisville 1996), 240-252. 7 P. E. Spencer, "Narrative Echoes in John 21: Intertextual Interpretation and Intratextual Connection," JSNT 75 (1999): 4 9 - 6 8 . 8 M. Hasitschka, "Die beiden 'Zeichen' am See von Tiberias: Interpretation von Joh 6 in Verbindung rait Joh 21,1-14," SNTSU 24 (1999): 85-102. 9 P. F. Ellis, "The Authenticity of John 21," SVTQ 36 (1992): 17-25. 10 J. Breck, "John 21: Appendix, Epilogue or Conclusion?" SVTQ 36 (1992): 2 7 - 4 9 . Breck lucidly distinguishes between an appendix, an epilogue, and a conclusion: "An 'appendix' adds supplemental information to a literary product ... an 'epilogue' carries forward some aspect of the theme describing consequences resulting from its dénouement, its solution or outcome. The 'conclusion' of a work, on the other hand, represents the dénouement i t s e l f ' (27 n. 1). 11 R. Bauckham, "The 153 Fish and the Unity of the Fourth Gospel," Neot 36 (2002):

77. 12 13

H. Thyen, Das Johannesevangelium Op. cit., 772.

(HNT 6; Tübingen 2005), 4.

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21:1-14

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elusion of the Gospel is still defended. 14 The practical implication of this reversal of the earlier redaction-critical view of the place of John 21 is that interpreters now need to interpret John 21 not as an afterthought but as the intended conclusion of the Gospel. Through its connections with the earlier chapters in John, John 21 bears an integral relationship to the rest of the gospel, taking up allusions, resolving unresolved story lines, and drawing on the ironies, imagery, and symbols in John 1-20. Moreover, if John 21 is the conclusion of the Gospel, then chapters 1-20 cannot be understood without 21. In sum, it seems best to separate the historical and literary issues. While we cannot say that the Gospel of John never circulated without John 21, we can say that it would be unfinished without it. One of the issues in the debate over the place of John 21 has been its emphasis on ecclesiology. Rudolf Schnackenburg, for example, affirmed: "The entire added chapter has been written from a pronouncedly 'ecclesiastical' point of view." 15 Whether the ecclesial emphasis of John 21 surpasses that of the rest of the Gospel is debatable. Raymond Brown judged that the tradition in John 21 had "acquired an ecclesiastical and a sacramental symbolism (...), similar to the symbolism acquired by material in the Gospel proper." 16 George Beasley-Murray, on the other hand, judged that "it has an emphasis on the situation of the Church and its leaders beyond anything in the body of the Gospel. This includes the meaning of the 'sign,' which relates to the mission of the Church, not to the Christ and his salvation." 17 My reading of the ecclesiological overtones of the feeding of the 5,000 in John 6, the healing of the man born blind in John 9, the sheep and the good shepherd in John 10, the footwashing in John 13,18 the vine 14 See most recently H. C. Waetjen, The Gospel of the Beloved Disciple: A Work in Two Editions (New York et al. 2005), who contends that John circulated in two editions, with and without chapter 21. 15 R. Schnackenburg, The Gospel according to St. John (trans. D. Smith and G. A. Kon; 3 vols.; New York 1968-1982), 111,344. Schnackenburg notes that R. Pesch, Der reiche Fischfang (Lk. 5,11/Jo. 21,1-14): Wundergeschichte - Berufungserzdhlung - Erscheinungsbericht (Dusseldorf 1969), resisted an ecclesiological interpretation of the imagery in John 21: "Further, it can be asked more decisively than Pesch does, whether for the narrator the large amount of fish and net not tearing were not symbolic of the missionary ministry of the disciples and of the Church's unity, exactly on the lines of the 'ecclesiological' tendency of Jn 21, which was also established by him." (John, 111,347). 16 R. E. Brown, The Gospel according to John (2 vols.; AB 2 9 - 2 9 A ; Garden City, N.Y. 1966, 1970), 11,1095, 1098. 17 G. R. Beasley-Murray, John (WBC 36; Waco, Tex. 1987), 396; cf. A. Shaw, "Image and Symbol in John 21," ExpTim 86 (1975): 311. Although I cannot demonstrate it here, I am inclining to agree with J. Breck, "John 21" (n. 10), 34: "... it is clear that an 'ecclesial' interest is present throughout the Gospel." 18 See R. A. Culpepper, "The Johannine hypodeigma: A Reading of John 13," Semeia 53 (1991): 133-152.

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and the branches in John 15, Jesus' prayer in John 17, and the death of Jesus in John 19 leads me to question whether the ecclesiological emphasis of John 21 is really different from the ecclesiological interest of other passages in John. 19 Interpreters have been attracted to John's account of the great catch of fish because of its peculiar use of imagery and symbolism. Ernst Haenchen remarked that, "The author has created a mysterious twilight in which one cannot distinguish what appears as real and what is symbolic." 20 Hartman noted the same quality in this narrative: "the oddities and extras create a dream-like atmosphere that invites the reader to consider some hidden meanings under the straightforward story." 21 The story begins as a mundane account of a fishing trip, but its combination of rich imagery with narrative incongruities suggests that its meaning is to be found elsewhere, if not in symbolic meanings then in the interplay between the literal and the symbolic planes of the narrative. 22 The literature devoted to the interpretation of this passage is vast and offers a wide variety of interpretations of both the macro and micro elements of the text, as the references in this article document. Good arguments have been offered for various interpretations, and it is clear that the text allows for more diversity of interpretation than most other passages in John. As a beginning point, we may suggest the principle that where there is no agreement among interpreters regarding the meaning of a text, the arguments and warrants for the various interpretations become all the more important and the assumptions and preconceptions of the interpreters often play a determinative role. We will therefore be as interested in the logic and as19 See R. A. Culpepper, "Designs for the Church in the Gospel Accounts of Jesus' Death," NTS 51 (2005): 376-392. 20 E. Haenchen, Das Johannesevangelium: Ein Kommentar (ed. U. Busse; Tübingen 1980), 595, as translated and quoted by Beasley-Murray, John (n. 17), 416; cf. E. Haenchen, John: A Commentary on the Gospel of John (trans. R. W. Funk; eds. R. W. Funk and U. Busse; 2 vols.; Hermeneia; Philadelphia 1984), 11,230. 21 Hartman, "Attempt" (n. 2), 35. S. Schneiders, "John 21:1-14," Int 43 (1989): 7 0 75, 71, commented that "it seems to me that chapter 21 is to be understood as a narrative presentation of a faith experience that is neither imaginary nor historical in the ordinary sense of these terms but real and symbolic." 22 On the relationship between realism and symbolism in John 21, Ruckstuhl, "Aussage" (n. 3), 341, comments: "Unser Text ist also eine 'geschichtliche' Erzählung mit Zeichen- und Bildgehalt. Er darf nicht als allegorischer Text verstanden werden." T. Wiarda, "John 21.1-23: Narrative Unity and Its Implications," JSNT 46 (1992): 5 3 - 7 1 , 67, agreed: "It is far better to allow parts of the text which function purposefully within the ongoing flow of the narrative - the actions of the beloved disciple, for example - to fulfill their natural role without insisting that they serve primarily another purpose." I would argue that the artistry of the gospel lies in the way the text does both so well. It is both a realistic story (albeit with aporia) and a story full of symbolism.

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sumptions of rival interpretations as in the text itself. My primary interest here is in the ecclesial imagery of the great catch of fish and meal of fish and bread in John 21:1-14. 23 I do not propose to sweep aside previous interpretations and offer the one correct reading of the text. Instead, I will attempt to review the interpretations of the great catch of fish in recent debate, define the Johannine context for interpreting this suggestive but elusive text, and move from general observations to a discussion of the proposals for interpreting the details of the passage, especially the 153 fish and the meal of fish and bread.

1. The Functions of John 21:1-14 Recognizing the mix of genres in John 21:1-14 can help us clarify its functions within the Gospel. Situated at the conclusion of the Gospel, this narrative draws upon multiple genres and therefore serves multiple functions within the narrative. 1.1. A Miracle

Story

First, John 21:1-14 is a miracle story of provision. The disciples have no fish, i.e., nothing to eat, and the risen Lord supplies a bountiful catch of fish. The story is therefore a sequel to the changing of water to wine at the wedding at Cana (2:1-11) and the multiplication of loaves (6:1-14). Jesus supplies plentiful wine, plentiful bread, and plentiful fish. In each case the plenty is noted: six stone jars, each holding twenty or thirty gallons (Xcopoijoai dvd |ieTpr|Tdo "n xpei«;, 2:6); twelve baskets of fragments left over from the five barley loaves (6:13); and 153 large fish (21:11). Wine, bread, and fish were the staples of the Mediterranean diet, and each had generated symbolic associations. All three signs occur in Galilee, and all three occur in a meal context (wedding meal, feeding of the 5,000, meal on the lake shore). Together they underscore Jesus' claim that he came that we might have life abundant (10:10). 24 Jane S. Webster noted that the catch of fish evokes the lament of Moses that there would not be enough fish in the sea to catch to feed the people (Num 11:22): "In John 21, however, the 'enemy' is not the wilderness, not the distance from home, not the lack of money to buy food; the 'enemy' is collectively the night, the sea and the disciples' ignorance. With the advent of Jesus come day, many fish, and knowledge." 25 23

This essay may therefore be viewed as a sequel to my "Designs" (n. 19). Hasitschka, "Die beiden 'Zeichen'" (n. 8), 98, 101. 25 J. S. Webster, Ingesting Jesus: Eating and Drinking in the Gospel of John (SBLABib; Leiden 2003), 137. 24

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Connections between the miraculous catch of fish in John 21 and Luke 5 have been widely noted. Frans Neirynck argued that John 21 is based on Luke 5. 26 On the other hand, S. O. Abogunrin concludes that "the differences between the two accounts are more striking than the similarities," 27 and Robert Fortna traces John's version of the story to the third miracle in the Signs Gospel. 28 Matt 13:47, "The kingdom of heaven is like a net that was thrown into the sea and caught fish of every kind," offers another parallel in the gospel traditions, one that we will return to in the consideration of the meaning of the 153 fish. With this text in mind, Alan Shaw observes that "the miraculous draught is almost an acted parable." 29 1.2. An Appearance

Story

Second, John 21:1-4 is an appearance story, the third by the writer's selective counting (21:14). Pesch distinguished the fishing tradition, which he found in verses 2, 3, 4a, 6, and 11 (with some omissions), from an appearance tradition, for which he claimed verses 4b, 7, 8, 9, 12, 13. He regarded vv. 1, 5, 10, 14 as editorial. The editor combined the fishing miracle, which was not originally an Easter story, with the report of the appearance. 30 Fortna also separated the fishing story and questioned whether a meal was included in it. 31 Schnackenburg assigned the meal to the appearance tradition and surmised that the two traditions were combined because of the similarity of their features. 32 Neirynck, however, judged that The second source [the recognition motif and the meal of the disciples] has appeared to be the weakest side of the theory. It is now widely accepted that vv. 7 and 8 are not to be included, and that v. 4b ('the disciples did not know that it was J e s u s ' ) is actually the only element of the first part of the appearance story that is preserved in the text of John 21 ... If, with the exception of this one fragment in v. 4b, all traditional elements in vv. 1 - 8 are from the miracle source, there is nothing left for the reconstruction of an appearance story. 3 3

26

F. Neirynck, "John 21," NTS 36 (1990): 321-336. S. O. Abogunrin, "The Three Variant Accounts of Peter's Call: A Critical and Theological Examination of the Texts," NTS 31 (1985): 587-602. 28 R. T. Fortna, The Gospel of Signs: A Reconstruction of the Narrative Source Underlying the Fourth Gospel (NTSMS; Cambridge 1970). 29 A. Shaw, "The Breakfast by the Shore and the Mary Magdalene Encounter as Eucharistic Narratives," JTS 25 (1974): 16. 30 Pesch, Der reiche Fischfang (n. 15), esp. 3 9 - 5 1 , 144-151. Cf. Schnackenburg, John (n. 15), 111,345; Neirynck, "John 21" (n. 26), 322-324. 31 Fortna, Gospel of Signs (n. 28), 97. 32 Schnackenburg, John (n. 15), 111,346. 33 Neirynck, "John 21" (n. 26), 323. 27

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Although the narrative may not have functioned in this way in other contexts, it is sufficient for our present purposes simply to recognize that it serves as an appearance story in its present context. It is distinctive, however, in that it is the only appearance story in the New Testament in which the risen Lord performs a miracle. 1.3. A Meal

Story

Third, as already noted, John 21:1-14 contains a meal story, as do other post-resurrection appearances (Luke 24:30-31,42; Acts 1:4; 10:40-41; Mark 16:14). Among these texts John 21 is distinctive because of the miraculous provision of food for the meal. In John 21, however, Jesus does not eat, so the eating does not function as proof of a bodily resurrection, as it does in Luke 24:42. Brown agreed that John 21:1-14 was composed from the combination of a fishing story and a meal story: "These stories had been combined long before they came to the redactor responsible for ch. xxi. In the course of transmission of the combined narrative, this composite acquired an ecclesiastical and a sacramental symbolism." 34 Evidence of the conjunction of two originally distinct stories remains in the risen Lord's charge to Peter to bring some of the fish when there was already fish on the fire (21:10) and the apparent confusion in the imagery when some of the fish from the miraculous catch are consumed by the disciples. Schnackenburg's comment is therefore justified: "The meal scene is strangely isolated on one side and could survive without the miraculous catch of fish (cf. v. 9); the fishing story is only bound up with it in an external and clumsy way (cf. v. 10)." 35 Mathias Rissi objected that the author took only verses 9, 12a, and 13 from the meal tradition, and he asserted that the meal had nothing to do with the catch of fish, only with the fish on the fire as verse 13 makes clear. 36 Shaw inferred from the two traditions that "It therefore seems probable that the eucharist-story tradition which lies behind John xxi is an independent story bearing this peculiar characteristic of a hidden Christ whose identity is revealed, rather than an adaptation of the Emmaus story." 37 Whether one agrees with his interpretation 34

Brown, John (n. 16), 11,1094-1095, cf. 1085. So, similarly, Beasley-Murray, John (n. 17), 396: "It is increasingly believed that vv 1 - 1 4 may be composed of two appearances of Jesus, one telling of a fishing miracle and the other of a meal of Jesus with his disciples"; and F. F. Segovia, "The Final Farewell of Jesus: A Reading of John 2 0 : 3 0 21:25," Semeia 53 (1991): 176. 35 Schnackenburg, John (n. 15), 111,342. 36 M. Rissi, '"Voll grosser Fische, hundertdreiundfiinfzig': Joh. 2 1 , 1 - 1 4 , " TZ 35 (1979): 7 3 - 8 9 , 75. 37 Shaw, "Breakfast" (n. 29), 13-14. P. Hofrichter, "Joh 21 im Makrotext des Vierten Evangeliums," TGI 81 (1991): 302-322, 313, added that the fishing tradition was primary and that the meal tradition was added to it as a later expansion of the account. In contrast,

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Culpepper

of the number 153 or not, Rissi was no doubt correct in seeing the relationship between the meal scenes in John 6 and John 21, and the echo of John 6 : 1 1 , etaxpev ox>v TOvq aptotx; o 'Irioo-u«; Koti eiixaptoxrioaq 8 i e 5 a ) K £ v xoic; avaK£i|ievoi. also Eucharist L o v e 8, 39, 41, 49, 54, 60, 112, 143, 149f, 153, 172, 201, 205, 214, 223, 251, 270, 271, 277, 317, 323 332, 355, 358, 360, 379, 392, 421, 424, 430, 4 4 1 , 4 4 2 f , 444, 446f Man, primeval 1 2 9 , 1 3 1 M a n n a 22, 32, 77f , 162, 207f, 267, 269, 331, 334, 339f, 344f, 348, 352, 413 Marriage, marriage customs 34, 199, 210, 321, 323f, 3 2 5 - 3 2 8 , 329, 330f Meal, meal scenes 31, 67, 76, 118, 164, 173, 213, 215, 234, 238, 333, 339, 373-402,418,442 Messiah, messianic 34, 62, 86, 92, 93f, 97f, 100, 113, 118, 122, 163, 173, 176, 184, 200f, 205, 243, 253, 260f, 262, 264, 266, 272f, 274, 277, 281, 287, 322, 347, 351, 356, 407, 417f M e t a p h o r (|ietaopd), metaphorical 1 43, 52, 59, 65, 67, 7 2 - 7 4 , 76, 78, 86, 91, 104, 121-138, 139-156, 164, 182, 184, 2 0 7 - 2 0 9 , 2 1 7 - 2 5 6 , 259f, 262, 2 7 1 - 2 7 5 , 2 7 9 - 3 1 7 , 322, 330f, 333f, 3 3 9 - 3 4 1 , 3 6 3 , 3 6 6 , 3 7 9 , 3 8 1 , 396, 4 0 4 , 4 1 1 , 4 2 3 , 4 3 6 , 445 -

conceptual metaphor 1 8 - 2 0 , 1 1 7 contact metaphors 73,91 context metaphors 17f,23 metaphoric networks 7 , 1 4 1 145,148-152,313 - process of metaphorization 154f - remetaphorization 37,273 - sentence metaphors 167 Midrash 208,239 missionary, Mission 13, 35, 179, 248, 252, 256, 264, 305f, 322, 359, 371, 376f, 379, 381, 391, 3 9 2 - 3 9 4 , 402, 403, 424, 4 3 4 - 4 3 6 , 447 also sending, sent one Misunderstanding 5, 15, 26, 43, 67, 76, 8 0 - 8 3 , 86f, 93, 107, 115, 118, 120, 181, 1 8 9 , 2 1 1 , 2 1 4 , 246, 252, 338, 343f, 350f, 369, 379 M o s e s 50, 7 6 - 7 8 , 9 3 - 9 5 , 9 8 f , 173, 176, 1 8 I f , 184, 207, 234, 244f, 263, 268,

492

Index of Subjects and Key Terms

269, 273, 339, 344f, 348, 373, 376, 393 Mother 41, 106, 161, 324, 328, 329, 348, 426 - o f Jesus 21, 27, 78, 165, 183, 206, 207 Mystery, -ies 4, 5, 6, 9, 11, 12, 43, 114116, 1 1 9 , 2 1 0 , 2 1 1 , 3 4 7 , 3 7 2 , 387, 437 Mysticism, mystical 59, 268 Myth (irOGo^), mythology, mythological 12, 15, 58, 64, 133-135, 136, 166, 291, 347 - Demythologization 135, 137 Narratology/narrative criticism 67, 95, 158, 162, 3 5 3 , 3 5 6 , 4 2 3 , 4 4 0 Narrator of the Gospel 20, 158f, 162, 165, 171, 179, 181, 188f, 192, 232, 246, 353, 356, 371, 377 Obedience, to obey 163, 183, 226, 244, 299, 359, 379, 427-429, 436, 447 Old Testament 3, 8,13, 22, 37, 48, 9 4 97, 99, 148f, 153-155,209, 226, 228, 232, 234-236, 259, 269, 272, 283, 301, 323, 329, 332, 334, 345-249, 411,435 Ontology, ontological 38, 61-63, 69-71, 73-75, 82, 84, 95, 100, 269 Parable (jtapctpoA.ii) 2f, 9, 10-12, 15, 19, 23f, 27, 48, 65, 80, 85, 103-120, 140, 168, 193-120, 140, 168, 195, 201, 208f, 211, 217, 276, 311, 320, 322, 374, 424, 438 - Parable-theory (markan) 8If, 104, 114-117 Paraclete 67, 81, 108f, 119, 138, 205, 331 —> also Spirit Parenesis, parenetical 127, 146, 148, 421 Paroimia (icapoinia) 2, 9 - 1 5 , 48, 61, 79, 80-83, 85f, 87103-120 - in ancient Greek/hellenistic literature 10-12, 104-106 - in John 12-15, 106-113, 117-120 Parrhesia (rapp-pcria) 9, 13-15, 61, 67f, 79, 80-88, 103, 106, 108f, 113, 119, 308

Paschal Theology 163f, 186 Passion, passion narrative 50 84, 157— 193, 198, 212f, 248f, 253, 255, 274, 280f, 312, 350, 366, 397, 401 Passover/Pesach 36, 51, 77, 160, 163f, 167f, 173, 186f, 189, 190, 199f, 202, 214f, 217-256, 331, 345, 352 - Passover lamb —> Lamb Peter 26, 40, 118f, 165, 168, 170, 173f, 175f, 180, 182-188, 190-192, 199202, 205f, 209f, 335, 347, 353-367, 369f, 375, 377-381, 383, 392, 394, 397, 399, 402, 441-444, 447 Philosophy, philosophical 29f, 54-56, 58f, 61, 63-65, 71, 82f, 91, 100, 103, 166, 206, 283, 296-299, 302, 403, 432 - history of 61, 63, 90, 136 Plato, Platonism, platonic 3, 10, 23, 28, 47, 56, 58-60, 61-63, 64f, 69, 7 1 74, 89, 100, 204, 297, 299 - Parable of the cave 71-73, 136 - Middle platonism 29, 30, 38, 63f, 66, 70-73, 91, 99f Plausibility 21f, 27, 63, 125, 266, 341 Polysemy 139, 240 Post-easter perspective, interpretation, etc. 1 4 , 4 1 , 4 8 , 7 6 , 108-110, 113, 117-120, 148, 173, 175, 180, 203, 248, 306, 323, 331, 375, 382, 383, 397,400f Preexistence 38 Prologue (of John) 31, 38, 41, 51, 65, 74, 88, 96, 118, 129, 131, 138, 173, 199, 203, 206, 208, 215, 241f, 321, 329, 348, 3 5 1 , 3 7 6 f , 405f, 415 Prophet 11, 31, 95, 98, 173, 176, 184, 189, 207, 23If, 242, 261, 267, 2 7 1 273, 276f, 307, 323, 376, 380, 435 - Jesus as p. 3 1 , 6 6 , 93, 112, 116, 119, 260, 331, 344, 407, 417, 419, 435 - Moses as p. 176, 180, 184 Proverb 10-14, 28, 80, 105f, 111, 226f, 307, 423f, 431, 436-438, 439, 443, 447f Purity 205, 214, 234-236, 245 - to purify, purifying 91, 145, 238 Q 18, 176, 178, 198, 210, 212f, 281

Index of Subjects and Key Terms Reader 42f, 143-145, 379f, 402 - reader response criticism 159 Realization, to realize 259, 261, 263f, 229-233, 240, 244, 246, 249f, 252, 253-256 Reception 62, 71, 78, 85, 87, 108, 153, 184, 203, 211, 217f, 222, 228, 238, 244 Recognition, to recognize 15-17, 23, 34f, 37, 47, 49, 109, 112, 113, 116, 120, 164, 181, 221, 229, 233, 243, 246f, 249, 250, 252, 254, 273, 340, 374, 376-378, 379, 382, 402, 411, 420 Reference 22, 24, 30, 42, 47, 49f, 52f, 96f, 139-143, 148, 157-193, 225, 237, 243, 247, 251, 253f, 275, 322f, 329, 342, 349, 380-383, 385f-387, 392f, 395, 397, 425, 429, 436, 439f, 441, 442, 444 Relecture 30, 139-156 Repetition 33, 126,147, 152, 183, 185, 336, 339, 360, 426, 440, 445 —» also Metaphoric networks Representation 3, 5, 15, 32, 38, 70, 78, 95, 97, 99, 101, 160, 188, 218f, 225, 262, 290, 295, 397 Resurrection 42, 49, 67, 77, 81, 86f, 97, 109, 118, 120, 122f, 175, 180f, 184, 200, 205, 214, 245, 247f, 255, 311, 313, 360, 341, 360, 361, 363, 369, 375f, 379, 390, 396f, 401f, 406, 413, 419 also Easter, post-Easter perspective/era etc. Revelation, revelatory 3, 12, 15, 34, 50, 59f, 72, 78, 80, 83, 97, 92, 95, 97, 99, 101, 108, 109, 112, 115, 118, 119f, 121, 126f, 128, 13 If, 134, 136f, 138, 143, 145, 155, 163, 177, 183, 208, 242, 245, 247, 320, 329, 351,377, 411f, 416, 4 3 5 , 4 4 5 Rhetorics, rhetorical 7 - 9 , 15, 26, 28f, 29f, 159, 162, 181, 279, 285, 291, 322, 330, 396, 402, 424, 428, 439f, 440, 447 Riddle ( a i v i y n a ) 10-13, 15, 27, 53, 58, 81, 82, 83, 87, 88, 103, 106f, 131, 194, 197, 211, 384, 391, 394

-

493

speaking in riddles/ riddle discourse 11, 64, 79, 80, 82, 85, 86, 87, 106, 108f, 110, 115, 117, 120

Sabbath 51, 185f, 187, 205 Sacrament(s), sacramental 5, 15, 33, 58, 75-77, 89, 195f, 197, 213, 319, 330, 371, 375f, 400 Salvation 13, 41, 76-78, 94, 100, 129, 132, 134-136, 323f, 236, 238, 242, 244f, 254f, 261, 266, 277, 349, 371, 380, 433 Samaritans, Samaritan 26, 52, 86, 122, 162, 173, 175, 179, 184, 200, 205, 305, 343f, 376, 401, 405, 410-412, 418 Schism O x i a n a ) 62, 78f, 87f,89, 93, 382 Scripture, use of 52f, 151, 181, 196, 199, 201, 228, 259, 260, 261, 2 6 3 268, 270, 383 - fulfillment of 100, 180f, 182, 184, 189, 266 Seed 18, 201, 315, 427, 429, 437, 438, 4 4 1 , 4 4 4 , 446f - dying 18, 40, 441 —> also Grain of Wheat Sender, sending, to send 31, 35, 37, 9 2 94, 97, 100, 112, 116, 119, 180, 187, 206, 224, 248, 266f, 270, 305, 309, 312f, 324, 435f - One, who has been sent 3If, 34f, 40, 69, 87, 95, 97, 112, 113, 180, 207, 262f, 266f, 277, 305, 321f, 327, 332, 344, 349, 381, 401, 403, 407, 412, 414, 425, 433f, 436 Semantic field 6, 150, 225, 234, 237, 244, 256 Semantic innovation 142, 151 f Serpent (on pole) 50, 53f, 244f, 247 Servant of God —• Suffering Servant Sheep 13, 24, 39f, 41, 48f, 54, 82, 103, 110, 113, 122, 167, 180, 184, 227, 230, 268, 282, 361f, 365f, 367, 371, 3 8 1 , 3 9 3 , 4 0 6 , 441,443f Sheepfold 24, 36, 48, 160, 184, 307, 366 Shepherd 1, 8, 13f, 17, 21, 23f, 31f, 36, 39f, 41, 48-50, 54, 70, 82, 122f,

494

Index of Subjects and Key Terms

160, 167, 184, 200, 205, 226f, 259, 260f, 264f, 269, 282, 302, 307f, 314, 341, 353-367, 369, 371, 381, 396, 402, 404, 406, 408, 441, 443-445 - Shepherd discourse 40, 80, 82, 88 Sign(s) (arineiov, c r m e i a ) 62, 68, 75, 76f, 82, 89-95, 97-100, 119, 163, 173, 198, 199-202, 205, 207, 245, 252, 254, 267, 276, 325, 328, 330, 334, 3 5 1 , 3 7 1 , 3 7 3 , 3 8 3 , 4 1 3 - Book of Signs 50, 170, 209-211, 374 Sin 112, 116, 163, 202, 205, 225, 227, 229f, 23If, 233, 235f, 238f, 243f, 245f, 250-256, 310, 380, 407f, 410, 417f, 433 Slave, Slavery 190, 205, 234-236, 239, 25If, 256, 266, 293, 308, 359, 4 3 1 433, 435, 446 Son 1, 16, 24, 31, 32, 36f, 38f, 40, 41, 65, 69, 170, 176, 180, 226, 246, 259-277, 285, 296, 316 - Son o f G o d 31, 41, 69, 83, 9 2 , 9 3 , 95, 97, 99, 113, 118, 135, 212, 243, 254-256, 259f, 261, 264, 2 7 I f , 273, 277, 281, 305, 307, 312, 315 - Son of Man 20, 49-54, 77, 89, 96, 112, 180, 205, 207, 213, 244, 245f, 247, 260, 274 Sophia 348 —> also Wisdom Soteriology, soteriological 70, 100, 109, 117, 163, 242, 255, 281, 305, 340f Source(s) 40, 51, 53-55, 59, 69, 98, 154, 161, 166, 169f, 171, 174, 177, 193, 212, 259, 261, 265, 268, 269, 270f, 273, 277, 279, 299, 333, 352, 374, 396, 399, 404, 407, 412f, 414, 416, 429 - Source criticism 279, 309f Space - Space(s), mental 219f, 221 f, 223f, 225, 227f, 234, 240 - Input space(s) 220f,223f, 227f, 233, 240f, 252, 255 - Mapping 19, 33, 220-224, 240, 255 Spirit 20, 52, 54, 69, 81, 86, 132f, 134, 175, 180f, 199, 202, 206, 242f, 248f, 254, 26If, 263, 270, 329, 331, 346, 352, 387f, 389, 41 If, 414, 416

Suffering Servant, the 163, 165, 2 2 7 232, 240, 242f, 247, 249, 250-256 - Servant Song 228f, 231, 247, 249 Sukkot —» Booths, feast of Symbol (cru|j,ßoXov), symbolism, symbolical 15, 20-23, 157-194, 260, 371-402 - Actions, symbolic 6, 21, 92, 95, 98, 260, 262f, 312f, 413, 422, 433, - Archetypal symbols 23 Symbol - Archetype 38 - Gradation of symbolization 22, 157194 Synagogue 85, 197, 209, 212 Synoptic Gospels 48, 51, 66, 75, 93f, 95, 98, 104, 114, 157f, 163f, 168, 190, 193, 198, 204, 208, 210f, 212, 214, 217, 253, 271, 305, 334, 3 4 9 352, 400 - Relation of John to 165, 167f, 170178, 179, 184-186, 188f, 193, 209f, 213, 242, 303, 319f, 321, 380f, 394 Tabernacles, feast of —> Booths, feast of Teacher 24, 36, 52, 64, 204, 267, 277, 425f, 446 - Jesus as t. 54, 57, 79, 85, 97, 164, 168, 182, 199, 205, 306, 309, 323, 329, 351, 357, 404, 407, 414, 418 Temple 51, 53-57, 67, 7 3 , 8 5 - spiritual 41 - Cleansing of the t. 51, 163, 173,175, 186, 350 Thora, Tora 98f, 168, 196, 208f, 307, 348, 352, 396, 426 Tradition - History of 3f, 8, 18, 63, 169, 196, 208, 224, 249 - Oral 168, 172, 174-176, 177, 178 - Pre-Johannine 198, 213, 262 Truth, true, truthful, truly (dXriOiii;, dA.r|0ivö also Samaritans Word 3, 11, 29, 51, 60, 199, 145, 175, 179f, 269, 319f, 323, 341 - of God 69, 208, 319, 3 3 1 , 4 0 5 f , 415 —> also Logos

World (koct(io