Johannine and Pauline Themes in the New Testament [1 ed.] 1527586308, 9781527586307

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Johannine and Pauline Themes in the New Testament

Johannine and Pauline Themes in the New Testament By

Robert Ignatius Letellier

Johannine and Pauline Themes in the New Testament By Robert Ignatius Letellier This book first published 2022 Cambridge Scholars Publishing Lady Stephenson Library, Newcastle upon Tyne, NE6 2PA, UK British Library Cataloguing in Publication Data A catalogue record for this book is available from the British Library Copyright © 2022 by Robert Ignatius Letellier All rights for this book reserved. No part of this book may be reproduced, stored in a retrieval system, or transmitted, in any form or by any means, electronic, mechanical, photocopying, recording or otherwise, without the prior permission of the copyright owner. ISBN (10): 1-5275-8630-8 ISBN (13): 978-1-5275-8630-7

TABLE OF CONTENTS

List of Figures............................................................................................ vii Introduction .............................................................................................. xiii I. Johannine Perspectives ............................................................................. 1 Part I: Reading the Gospel of John ........................................................ 1 Introductory Questions ..................................................................... 3 Jesus and Nicodemus (John 3) ....................................................... 53 The Mission in Samaria (John 4) ................................................... 92 Part 2: The Apocalypse ...................................................................... 113 Part 3: The Passion Narrative (John 18-19) ....................................... 126 II. Pauline Perspectives............................................................................ 147 Part 4: The Four Great Christological Hymns ................................... 147 John 1:1-18 ................................................................................... 148 Colossians 1:1-23 ......................................................................... 152 Philippians 2:1-16 ........................................................................ 156 Ephesians 1:11-23 ........................................................................ 161 Part 5: Reading Romans Chapters 9—11........................................... 169 Romans 9 ...................................................................................... 173 Romans 10 .................................................................................... 188 Romans 11 .................................................................................... 198 Notes........................................................................................................ 207 Bibliography ............................................................................................ 213 Index ........................................................................................................ 221

LIST OF FIGURES

St John 1. 2. 3. 4. 5. 6. 7. 8. 9. 10. 11. 12. 13. 14. 15. 16. 17. 18. 19. 20. 21. 22. 23. 24. 25. 26. 27. 28. 29. 30. 31. 32. 33.

Greek icon Greek icon Greek icon Greek icon Greek icon Greek icon Greek icon Greek icon Greek icon Greek icon Greek icon Greek icon Greek icon Lindisfarne Gospels Old Slavonic John the Evangelist with Eagle John the Evangelist illumination St John as author St John the Theologian St John the Beloved 1 St John the Beloved 2 St John with Chalice 1 St John with Chalice 2 St John with Eagle Giotto Filippo Lipi Piero di Cosimo Jacopo Cione Johann Rottenhammer Statue Donatello Woodcut South German Netherlandish School Veronese

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34. 35. 36. 37. 38. 39. 40. 41. 42. 43. 44. 45. 46. 47. 48. 49. 50. 51. 52. 53. 54. 55. 56. 57. 58. 59. 60. 61. 62. 63. 64. 65. 66. 67. 68. 69. 70. 71. 72. 73. 74.

List of Figures

El Greco Titian 1550 Velasquez Guido Reni Alessandro Turchi 1901 Hildred Meier Silvana Abel Lunette 1 Lunette 2 Holy cards With red mantle 1 With red mantle 2 With red mantle 3 With red mantle 4 With red mantle 5 With red mantle 6 With red mantle 7 With red mantle 8 With red mantle 9 Jesus and Nicodemus 1 William Brassey Hole Jesus and Nicodemus 2 Jesus and Nicodemus 3 Jesus and Nicodemus 4 Jesus and Nicodemus 5 Jesus and Nicodemus 6 Jesus and Nicodemus 7 Jesus and Nicodemus 8 Jesus and Nicodemus 9 Jesus and Nicodemus 10 Jesus and Nicodemus 11 Jesus and Nicodemus 12 Jesus and Nicodemus 13 Fritz von Uhde Jesus and the Samaritan Woman 1 Jesus and the Samaritan Woman 2 Jesus and the Samaritan Woman 3 Jesus and the Samaritan Woman 4 Jesus and the Samaritan Woman 5 Jesus and the Samaritan Woman 6 Jesus and the Samaritan Woman 7 Jesus and the Samaritan Woman 8 Coloured drawing

Johannine and Pauline Themes in the New Testament

75. 76. 77. 78. 79. 80. 81. 82. 83. 84. 85. 86. 87. 88. 89. 90. 91. 92. 93. 94. 95. 96. 97. 98. 99. 100. 101. 102. 103. 104. 105. 106. 107. 108. 109. 110. 111. 112. 113. 114.

Statue Fibreglass Stained Glass 1 Stained Glass 2 Stained Glass 3 Stained Glass 4 Stained Glass 5 Stained Glass 6 Stained Glass 7 Modern icon 1 Modern icon 2 Modern icon 3 Modern icon 4 Modern icon 5 Modern icon 6 Modern icon 7 Modern icon 8 Modern statue 1 Modern statue 2 Modern statue 3 Mural 1 Mural 2 Nicodemus and Joseph of Arimathea Deposition Nicodemus at the Deposition Nicodemus at the Deposition St John old with Angel St John old St John on Patmos 1 St John on Patmos 2 St John on Patmos 3 St John on Patmos 4 St John on Patmos 5 St John on Patmos 6 St John on Patmos 7 St John on Patmos 8 Jerusalem painting Primitive Print Perugino, the raising up of Jesus Van Eyck: The Adoration of the Lamb

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List of Figures

St Paul 115. 116. 117. 118. 119. 120. 121. 122. 123. 124. 125. 126. 127. 128. 129. 130. 131. 132. 133. 134. 135. 136. 137. 138. 139. 140. 141. 142. 143. 144. 145. 146. 147. 148. 149. 150. 151. 152. 153.

San Paolo fuori le Mure St Paul face St Paul in Malta Ancient icon 1 Ancient icon 2 Mosaic With St Paul the missionary St Paul and tolerance Orthodox icon St Paul at Ephesus The Conversion of Paul by Spechaert The Conversion Dome of San Paolo Fresco in San Paolo Giotto St Paul with his Symbols Greek icon 1 Greek icon 2 Greek icon 3 Greek icon 4 Greek icon 5 Greek icon 6 Greek icon 7 Head engraving Holy Card 1 Holy Card 2 Holy Card 3 Holy Card 4 St Paul as Jewish Rabbi The Stoning of Stephen The Stoning of Stephen The Road to Damascus Aquila and Priscilla The Jailer at Philippi Paul and Silas whipped Scrolls burned The exorcism of the young fortune teller The Letter to the Ephesians Lunette 1

Johannine and Pauline Themes in the New Testament

154. 155. 156. 157. 158. 159. 160. 161. 162. 163. 164. 165. 166. 167. 168. 169. 170. 171. 172. 173. 174. 175. 176. 177. 178. 179. 180.

Lunette 2 St Paul the Martyr 1 St Paul the Martyr 2 St Paul the Martyr 3 St Paul the Martyr 4 St Paul the Martyr 5 Rubens Russian icon 1 Russian icon 2 Russian icon 3 Russian icon 4 St Paul head Catholic Church, Athens Medieval illumination St Paul with Sword and Book St Paul the Apostle Stained glass window 1 Stained glass window 2 Stained glass window 3 Stained glass window 4 Modern icon Modern statue St Peter and St Paul El Greco Carlo Dolci Church of the Shipwreck, Malta St Paul missionary St Paul altar

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INTRODUCTION

“Behold, I stand at the door and knock; if any one hears my voice and opens the door, I will come in to him, and eat with him, and he with me” (Revelation/Apocalypse, 3:20)

The Books of the New Testament by John and Paul are rich in theological insights and central to the formulation of Christian doctrine. The Gospel of John was called “the spiritual Gospel” by Irenaeus, while the Letter to the Romans has been commented on endlessly, and in its controversial interpretation was a contributor to the debates of the Reformation. Both John and Paul provided the ultimate definition of Jesus as the Word of God (John 1) and the active principle of both Creation and salvation (in the Christological Hymns (of Colossians, Philippians and Ephesians). This study considers the nature of the Gospel of John, and specifically the key themes arising from Chapter 3 (the nocturnal meeting between Jesus and Nicodemus) and Chapter 4 (the diurnal meeting of Jesus with the Woman of Samaria at Jacob’s Well). These encounters are symbolic of the proclamation of the Good News to the Jews and to the Gentiles. The power of the Spirit at work in the world, the unity of divine revelation, the integrity and fulfilment of the Covenant and the hope of the eschatological completion of the divine plan are explored in the Gospel of the Apostle John and in his the Apocalypse. The Christological Hymns of the Apostle Paul embrace God’s plan before all time, the Creation, the nature and purpose of the Incarnation and the Recapitulation in the fullness of time of all things in Christ. The wholeness of the divine plan is integral to the unity of divine revelation, something that that explored in specific detail in Chapters 9—11 of the Letter to the Romans. Paul considers the central role of the Jewish People in salvation history, and their place in the unfolding of God’s plan. This study uses both diachronic and synchronic approaches in exploring the endless wealth of the Johannine and Pauline themes and perspectives. It looks to the integrity of the Scriptures and the richness of analogy and allusion in the ancillary literature of both late Old Testament and New

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Testament times: the apocryphal books, the Targums and the documents of Qumran. Central to all aspects of the discussion is the written Word and the Divine Word spoken at Creation, and made incarnate in Jesus Christ (John 1:14), a truth revealed in the first verses of the Bible (Genesis1:3), innate to God’s saving power in ancient times, crucial to the Messianic promises, and to be perfected in the Marriage Feast of the Lamb (Revelation 21).

The Word There may be nothing more Jewish than the idea that “in the beginning was The Word.” It is paradoxical that the Word walked among us, both subject to God and worshipped as God. How did the Jewish believers in Jesus’ time understand this mysterious Messianic truth? The answer can deepen faith and enable a sharing of that faith with others in a new and profound way. One is in fact asking ‘How does one explain God?’ How could the infinite Creator of the Universe who exists beyond all dimensions of our finite existence walk among His creation, make covenants with mankind, appear to them in clouds and fire, go to battle for them, bless them, chastise them, and redeem them? The ancient Jewish sages pondered the same question and answered: The Memra. Memra is an Aramaic term related to the Hebrew word (ʸʮʠ), pronounced amair, which means word, decree, or speech. Sometimes, the Hebrew word (ʸʡʣ), pronounced debair, is used instead of memra, which also means ‘word’, as well as matter, thing, and issue. More than just the words of the Creator God (YHWH), Memra (and sometimes Dibber) convey God’s manifold manifestations and expressions in His creation through His Words. The Jewish People became intimately familiar with the Memra as the Word of the Lord because they heard about it hundreds of times in the synagogues. When the Israelites returned from their Exile in Babylon in the 6th century BC, most of them no longer spoke Hebrew; they spoke Aramaic. Nevertheless, the Scriptures have always been read in Hebrew even if no one in the greater community could speak it. Something had to be done so that the people would understand God and His Word. The

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sages again found an answer. After hearing a priest read a few verses of the Torah scroll in Hebrew, they then heard a translation in Aramaic called a Targum, which simply means translation (see Nehemiah 8:8). In those Targums, we find the concept of the Memra. In the Beginning Was the Memra (the Word) “In the beginning, God created the heavens and the earth,” says Genesis 1:1. However, in the translations of this verse into Aramaic, the Jewish People learned that God had a vital helper: “From the beginning with wisdom the Memra [Word] of the Lord created and perfected the heavens and the earth … And the Memra of the LORD said, ‘Let there be light’; and there was light by His Memra. (Genesis 1:1– 3; Targum Neofiti)

In this Targum, the Word or Memra is doing, being, and acting as God and yet we see that he is also with God, a distinct essence apart from Him. In fact, the Memra is the one who rested after all his work: “On the seventh day, the Memra of the LORD completed his work which he had created, and there was Sabbath.” (Genesis 2:3; Targum Neofiti)

The Apostle John seized upon this concept and used this very Jewish understanding of the Memra (Word of the LORD) to introduce the Messiah Yeshua [Jesus], who is God and yet a distinct essence apart from God. John writes: “In the beginning was the Word, and the Word was with God, and the Word was God. He was in the beginning with God. All things came into being through him, and without him not one thing came into being.” (John 1:1–3)

John is telling Jewish readers that Jesus as the Word of God (the Memra) is responsible for bringing forth life from the very beginning of the world. But John reveals even deeper truths about this Word using the Jewish understanding of light. The Memra (Word) Is Life and Light “In Him was life, and that life was the light of men.” (John 1:4)

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In the Hebrew poem called “The Four Nights,” the Targums relate that on the First Night of creation, when darkness spread over the surface of the deep, “the Memra of the LORD shone and gave light” (fragmentary Targums P and V). In other words, the Word of the LORD not only created light, it is Light itself. This poem was part of the Passover liturgy among many of the Jews living in and around Jerusalem at the time, so when John refers to the Word as light, he is reminding them that the Light of this Word is so powerful, not even the darkness of space could overcome it. As we follow the theme of Light into the book of Exodus, we see the Memra (Word of the LORD) lighting up the night for the Israelites in a pillar of fire, leading them to safety. At the same time, the Memra (Word of the LORD) also remained in the cloud, keeping, preserving them even in darkness (Exodus 13:21–22, 14:19–20, 23–25). In a form the Israelites could finally see and understand, the darkness (Egyptians) could not overcome the light (Israelites and the Word of the LORD). The Jewish People could finally see how Light and God’s salvation from darkness were inseparable. As they moved through the Wilderness into the Promised Land, through the rise of the Kings, the rebuke of Prophets, and the Exile of Israel, darkness seemed to loom over the earth for the Jewish People once more. At this moment of deep oppression under the authority of the foreign Babylonian power, the Light of God's salvation again entered the finite world through the inspiration of the Prophets; this time, in a form we could talk to, walk with, and learn from. “For to us a Child is born, to us a Son is given; and the government shall be upon His Shoulder, and His Name shall be called Wonderful Counsellor, Mighty God, Everlasting Father, Prince of Peace.” (Isaiah 9:6)

The Memra (Word) Lived Among Us “The Word became flesh and lived among us.” (John 1:14)

Later Israel not only lived under the earthly darkness of Roman rule, they lived in spiritual darkness of their own sins. To save them from that spiritual oppression, “the true light that gives light to everyone” came into the world, freely offering it to anyone who accepted it. “My light will shine for you just a little longer,” Jesus said. “Walk in the Light while you can, so the darkness will not overtake you (John 12:35;

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see also John 8:12, 12:46). But sadly, even when the Light walked among them, too many “loved darkness instead of light” (John 1:11, 3:19), a theme explored by Paul in Romans 9—11).

Still, Jesus pleads and calls, “Believe in the Light, so that you may become Children of Light” (John 12:36). Children of Light do not stumble and fall on the dark path through the woods of anger, jealousy, deceit, greed, gossip, and all those deeds that lead us away from entering God's Kingdom (1 Corinthians 6:9, Galatians 5:20-22). Children of Light walk upright, on the path that is brightly lit by the Word of God Himself. That path leads straight into Our Father’s house (John 14:1-7). Jesus “came to His own creation” seeking sinners who would repent and enter the Light of God's Kingdom with Him. “Yet His own people did not receive Him” (John 1:11). The Word is the Door to Salvation (“Behold, I stand at the door and knock” (Apoc 3:20) The One who saves people out of eternal darkness into the light of eternal life has always been the Memra—the Word. In the Targums, God established His covenant between Abraham and the Memra (Genesis 9:12–15, Targums Onkelos and Palestine). And Abraham believed in the name of the Memra (Word of the LORD), and the LORD counted it to Him as righteousness (Genesis 15:6, Targum Neofiti). This Divine Power of the Memra to save us from the eternal darkness of sin is not a new concept for the Hebrew People. This Targum says the Memra would be thought of as a deity: “My Memra [Word] shall be unto you for a redeeming deity, and you shall be unto My Name a holy people.” (Targum Yer. to Lev. xxii. 12).

If there is still any doubt as to who this redeemer deity is, one Targum written 200–600 years after Jesus gives us a striking clue: “When the Word of the LORD shall be revealed to redeem his people, he shall say to all the nations, ‘See now that I am he who is and was, and I am he who will be in the future …’ and he, by his Memra, will make atonement for the sins of his land and of his people’.” (Deuteronomy 32:39, 43; Targum Pseudo-Jonathan)

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Throughout the Gospel of John, Jesus gives more than clues about His identity as the saving Word that would atone for the sins of the people. He tells us that He is the Way, the Truth, the Life, the Gate, the Door, the Shepherd, the Light (John 8:12; 10:9; 10:11; 14:6). Using the name of the Ineffable One, he proclaims that He is the One who is and was and will be—“Before Abraham was, I AM” (John 8:58) (cf. Revelation 21:6, the Alpha and the Omega). “As long as I am in the world, I am the Light of the world,” Jesus said, as He brought forth light to a blind man (John 9). Jesus offers His healing light to the Jewish People and to all the world so that they can see Him for who He really is—the long-awaited Messiah, their atonement, their redeemer. We are called to continue the work that John and Paul so valiantly began and share the identity of the Light, the Word, the Memra that was with God and is God for all people for all time. “How beautiful on the mountains are the feet of those who bring good news, who announces peace and brings good news of happiness, who announce salvation, and say to Zion, ‘Your God reigns!’” (Isaiah 52:7)

I. JOHANNINE PERSPECTIVES Part 1. Reading the Gospel of John Outline Chapter 1: Introductory Questions 1. The Fourth Gospel as Theological Narrative 2. The Division of the Fourth Gospel 3. Place, Date and Authorship of the Fourth Gospel 4. The Liturgical-Cultural Background of the Gospel of John 5. Gnosticism and the Fourth Gospel 6. Identity in the Fourth Gospel 7. Ecclesiology of the Fourth Gospel 8. The Johannine Church Chapter 2: Jesus and Nicodemus 1. Exegesis of John 3 2. General Division of Chapter 3 3. The Central and Essential Themes 1) The Gospel of John is not a Gnostic Work 2) The Role of the Holy Spirit in Judaism and its Eschatological Function 3) The Question of the Opposition between Flesh and Spirit 4) The Spirit 5) The Internal Principle of Regeneration 6) The Son of Man 4. The Johannine Church 5. Thematic Exposition

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Chapter 3: The Mission in Samaria 1. Introduction: The Samaritan Woman (Water) Excursus: The Geography and Origins of the Fourth Gospel 2. Preparation of the Scene 3. The Well of Jacob 4. The Fourth Gospel presents a New Economy and Covenant from God Excursus on the Jews Excursus on the Father Bibliography A. 1. 2. 3. 4.

General Malatesta, E. St John’s Gospel (Rome, 1925-1965). Moda, Aldo, Quarto Vangelo (1966-1972). —. Rivista Biblica Italiana 221 (1974): 53-86. Mussner, F. The Historical Jesus in the Gospel of John (London, 1967).

B. Introductions 1. Brown, Raymond. The Gospel According to John (New York, 1966), 1-144. 2. Bultmann, Rudolf. The Gospel According to John (Oxford 1977). 3. Dodd, C. H. Interpretation of the Fourth Gospel (Cambridge, 1968). A classic. 4. Schnackenberg, R. The Gospel of John (Herder, 1965), Introduction, 1172 (lacks a treatment of realized eschatology). Also in Italian: Il Vangelo di Giovanni (Paideia, 1972). 5. A.M. Hunter, Il dibatto sul Vangelo di Giovanni (Claudina, 1969; also in English).

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Chapter 1: Introductory Questions The living unity of the Johannine Church was built around the Christ of Faith, the Christ of the kerygma of the nascent church. The Historical Jesus was expressed in the language and literature of the Johannine community. In approaching John’s Gospel, one must first consider the question of the relationship between the ‘historical’ Jesus and the Christ we are presented with in this text. 1. The first step is to look at the language used in the Gospel. Language has its birth and foundation in history, and, in order to understand a particular use of language, it is necessary to grasp its original historical context, or historical situation, its sinonica. The intimate relation between language and its historical situation must always be realized, especially in Scripture with its consistent use of rich symbols: for example, Jesus is called the Good Shepherd and the Bread of Life. What does the author mean by these names? One must try to discover this meaning. 2. In considering fact and literary work (which deals with fact), we can see that, in the literary work, the fact is substantially present. However, beyond the rudimentary presentation of fact in literature, there is also interpretation and ascription of significance to fact through the author and the redactor. Given facts are not only reported in literature, but are also interpreted and explained. 3. An image as the representative of a sensory experience and the use of a particular image is intrinsically motivated. There is a definite relationship between chosen image and the event described by the image. An image is the same as a symbol where there is a homogeneity between that which gives or intends meaning—the signifier (significans) and that which is intended or meant—the signified (significatus). Therefore we see that concrete facts can be expressed by meaning-giving images or symbols, these being intimately bound to the significatus, which is comprehended and intended. John operates very predominantly on two levels: the literal-concrete, and the literal-semiotic-symbolic. Just as consciousness functions on various levels (sensorial, imaginative, linguistic, literary), so too does language operate at various levels of meaning, manifesting and revealing stages of

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development. There is depth to language beyond the immediate significance. So Christ is the significante while the Father is the significato. Christ is the sign of the Father while the Father is the signified one. Christ is the sign of the Father, the proto-symbol of the Father (Jn 14:6-7). The symbol of Christ as the Good Shepherd requires us to go back to the Old Testament and Midrash sources since John wrote from the background, and there were very definite ‘pre-existent’ meanings connected with the notion of the ‘Good Shepherd’ (e.g. Ps 23, Ezk 34:17-31). John 3:14-15 speaks of how “…Moses lifted up the serpent in the wilderness, so must the Son of Man be lifted up…” Here is a very clear instance of the use of linguistic expressions which had a very definite meaning before their Gospel usage, and consequently the need to discover the previous meaning of the symbol. Images are always concretely based on the event they flow from, and return to that event in their meaning. Thus, a concrete event is expressed by an image or symbol which reveals the significance or meaning of the concrete event. 4. Various aspects of symbols can be studied. Polysemy (the possession of various meanings) is related to irony. In this figure of speech, words can convey or express a meaning which is directly opposite to the literally intended meaning. As a result, the symbol can become ambiguous. Thus, the symbol of the Good Shepherd (Jn 10) includes diverse meanings. In the history of exegesis, two levels of meaning are generally ascribed to symbols: the literal-concrete and the intentional-significant, with a tight bond between them. By remaining only on the concrete level, the Pharisees demonstrate the ‘blindness’ which Jesus constantly criticizes, where the deeper meaning of His words and actions is missed. The Gospels, especially that of John, are not intended primarily as ipsissima verba or strict biographical accounts of Jesus, but rather are statements upon Jesus and his works made out of the early Church’s reflections upon them. John is much more figurative and symbolic in the language he uses to speak of Jesus than the Synoptics, and poses a special task of interpretation. 5. Regarding the sense or meaning of a symbol, the symbol opens us to the sense of confronting the equivocity (different meanings being possible) of Being, and permits us to order the events in an historical design. John has a redactional design in that his theology of the Passion is oriented towards

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the glory of the Father. John 12:32 (“When I am lifted up I will draw all men to myself”) presents this technical design of glory in suffering crucifixion, as does the account of the Passion in John 17. Chapters 2 (The Wedding at Cana, the Cleansing of the Temple) and 7 (The Living Water) are built around designed images, for demonstrating a redactional purpose constructed by the Evangelist. The theme of John’s Gospel is that the Kingdom of God is open to us NOW, not only at some other future time. Symbols can be used to explain a religious experience in which one gets a hint at approaching the transcendent. They are related to the dynamic of spiritual growth in that a truly religious person is more able to understand symbols in their two aspects in personally experiencing (affectively) and knowing (cognitively) God. The religious person is more intimate in their acquaintance with God, and therefore more capable of understanding expositions of God’s self-revelation. Para 8 of Dei Verbum speaks of the relativism of dogma when it states: “This tradition, which comes from the Apostles, develops in the Church with the help of the Holy Spirit. There is a growth of understanding of the realities and the words which have been handed down. This happens through the contemplation and study made by believers, who treasure these things in their hearts (Lk 2:19, 51) through the intimate understanding so spiritual things they experience, and the preaching of those who have received through Episcopal succession the sure gift of truth.” In the same way, the meanings of symbols come to be understood. Symbols such as ‘the Good Shepherd’ are global and embracing, because the two aspects of the cognitive-knowing and affective-experiencing work together in the Gospel. There is a real historical fact related to the symbol, and thought begins with the concrete and develops towards the more imaginative and ideal. Note: A theologoumenon is a theological statement or concept that lacks absolute doctrinal authority. It is commonly defined as “a theological assertion or statement not derived from divine revelation”, or “a theological statement or concept in the area of individual opinion rather than of authoritative doctrine”.

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A hapax legomenon is a word or an expression that occurs only once within a context: either in the written record of an entire language, in the works of an author, or in a single text. The term is sometimes incorrectly used to describe a word that occurs in just one of an author’s works but more than once in that particular work. Hapax legomenon is a transliteration of Greek ਚʌĮȟ ȜİȖȩȝİȞȠȞ, meaning "being said once". Study of the Terminology of John’s Gospel What are the various key words, symbols or images used by John? The verb “to see”: horao, theorein, theasomai, blepein The substantive “what we have seen”: ho eorakamen The person of Jesus stands at the centre of the meaning and usage of “to see” in John. He is the authentic epiphany of the Father. In the concrete, Jesus makes reference to the truly sensible experience of seeing the Father in and through himself. E. Käsemann referred to a tendency towards Docetism in the Fourth Gospel in this regard. Passages which illustrate the truth of a sensible, concrete experience of seeing Jesus include: Jn 2:13; 5:20; 7:26; 10:24-28; 18:20; 11:47-48; 12:19. The publicity of seeing Jesus is also stressed by John. Jesus is to be seen by all men. Jerusalem and the Temple are symbolic of the public nature of Jesus’ message, but the height of His visibility comes when he is lifted up on the Cross. His death is the central public event of His time on earth. Some passages relevant to this notion of public visibility are: Jn 3:14; 8:28; 12:32; 19:34-35, 37; 20: 18, 25-28. In analyzing the Johannine meaning of “to see”, one passes from the sensory to the cognitive level, which determines the meaning of what is seen, to the level of faith. The relation between seeing and believing, between the passage from the sensory to the cognitive level, which make faith upon the event of seeing possible, is exemplified in: Jn 1:29, 32-34; 5:34; 9:41; 15:24; 19:34-37; 20: 8. The example of “seeing” in 1 Jn 1:1-3 overcomes in the language itself the relationship between the Jesus of history and the Christ of faith. Language is not used to get at some content, but rather the language used and the content dealt with are identified. Consider the analogous situation of

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music: the individual tones, though only a small part of the total musical ‘message’, are essentially musical and complete within themselves. “The act of sight … transcends what is on the surface, the temporal and the historical, and penetrates to the mystery of the figure … of the historical Jesus, who is the epiphany of the eternal divine Logos”.1 “John uses the term seeing … only in contexts which deal with the Jesus of history … the act of seeing cannot be understood in a purely intellectual or spiritual sense but remains inseparably connected with real physical sight such as is reserved to eyewitnesses”.2 The object of sight in John is the glory, the doxa, of the Son, “His glory, glory as the only Son of the Father” (Jn 1:14). This glory shows itself concretely in what Jesus does, for example, the miracle at Cana (Jn 2:11). The Hebrew word from which the Greek doxa is derived, means “to be heavy”; the ‘heavy actions’ of the Father are seen in and through Jesus. In the historical actions of Jesus, his divine glory is disclosed (to sight), his concrete actions being an epiphany of his identity as Logos and Son of the Father. Because the Son received his glory from the Father, in a revelation of the Son’s glory, the Father is also seen. “Whoever looks on me is seeing Him who sent me” (Jn 12:46). “Whoever has seen me has seen the Father” (Jn 14:9). Seeing in the Church can be found in Jn 2:22; 12:16; 14:20-24; 20:29. “The situation of the believing community is not, for John, the same as that of eye-witnesses who actually see; but the faith of the community has its historical origins in the believing sight of the eye-witnesses”.3 “The testifying and announcing take place now, on the era of the Church; the ‘seeing’ was an action in the past. What is attested and proclaimed in the era of the Church is ‘what’ the eye-witnesses ‘saw’”.4 This seeing of the glory of Christ continues in the living and active tradition of the Church. It grows, develops, and is explained in the Church. All of the Church’s life transmits this glory. An apocalyptic element is also involved in that we are moving towards full vision. Jn 2:22; 12:16: These verses show how a deeper ‘meaning’ or understanding of Christ was realized in the light of Jesus’ resurrection. Jn

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20:29: In his words to Thomas, Jesus de-emphasizes seeing himself as merely physical, and stresses rather the believing which is related to seeing. Jn 14:20-21: Here the futurity of seeing in the Church is noted. Through the Church, Jesus will continue to manifest himself. Bibliography Mollat, D. Dictionary of the Bible Supplement, 8:212. Faets, C. “Voir et Son Père” (1967). The Fourth Gospel as a Theological Narrative Bibliography Metz, J.B. “A Short Apology of Narrative”. Concilium 9 (Jan-May 1973): 84-96. —. “The Future in the Memory of Suffering”, Concilium 8 (June-Dec. 1972): 9-24. Weinrich, H. “Narrative Theology”, Concilium 9 (Jan-May 1973): 46-56. 1.

Gospel Genre

Mark links the tradition about Jesus with the kerygma of the Passion and Resurrection. Jesus’ is not an ordinary life. It inherently has theological significance. The life of Jesus and the kerygma of the community are unified by Mark, and the meaning of Jesus is contained in this unity. Matthew links the logia, the sayings of Jesus, which he emphasizes, with the kerygma and with a genealogy which places Jesus in the context of the Old Testament and salvation history. Luke emphasizes the event of Christ in the Church, in its preaching and total life. The Church’s mission is to carry on the work and preaching of Christ, who is the foundation and guiding standard for it. John links Christian discourses to Jesus of Nazareth. In John, we have a clear example of the influence of the Church upon the Gospel writer. Though no certainty can be established about any of John’s Gospel as containing the ipsissima verba of Jesus, the Jesus of history and his death and resurrection as retained in the kerygma stand at the centre-point of the Gospel. Also, John is writing for the second-generation Church, and

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adapts to the cultural situation of the time, especially in the light of Hellenism. 1) How John achieves the purpose of his Gospel a. Absences. John commonly lacks certain technical forms found elsewhere on the New Testament. -paradidomi: hand over -paradosis: tradition -kerusso: proclaim -kerygma: what is preached -euaggelizomai: to proclaim the good news -euaggelion: the good news b. Substitutions. John’s use of certain words, in contrast to other authors’ choices in similar passages, reveals a definite preference of his. For example, Jn 13:3 uses edoken, “gave”, in contrast to Matthew 11:27, which uses paredothei, “were delivered” c. Usage. Terms are seen as particularly significant for John include: -laleo: speak -didomi: give -martureo: bear witness -didasko: teach Verbs meaning to “to receive”: lambano, akono; “to keep”: tereo, echo, meno 2) Observations on John The chain of tradition is present, but much more extended in John’s theological presuppositions. Tradition: is found in 1 Cor 15:1-3 and in Jn 15:22; 19 35; and in 1 Jn 1:1-3; 3:11; 4:14; John prolongs or extends the tradition to the Father: arche “beginning” in Jn 3:31-32; 8:26, 38, 40. In the Synoptics, Christ is the beginning of salvation, whereas for John it is the Father who is the arche. These verses stress the importance of the testimony and witness of God the Father to what was seen and heard in the world. John is concerned with the fullness of the divine mystery; the elements of apocalyptic vision, which are so prominent and the lack of technical terms are linked to this basic concern.

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In John’s Gospel, the accent shifts from the facts themselves to their meaning, which is always in the person of Jesus. The facts do not describe Jesus in any triumphalistic manner, but always refer to the depth of his person. Logos: in John this indicates the global salvific relationship of Christ to God and to men. It is a functional term. Remata: the sayings of Jesus. These emphasize the dialogue we have with God through Christ, and manifest Christ’s love. Commandents: The commandment of love especially points out the relations of co-responsibility and involvement that must link all men to Christ. John passes from the sensory level to faith in a systematic manner. This is clear in his use of the verb “to see”. Narrative: Narrative theology is a complicated mode of theological expression which can relate the historical data and the context of faith experience within which this data is found.5 Narrative is indispensable for theology dealing with suffering, since conceptual terminology and expression are not capable of expressing the full reality and mystery involved. Karl Barth saw suffering as an experience of man. Karl Rahner sees in suffering the unity of the Trinity being made manifest in history with a God who reveals himself. Narrative theology deals with such events and situations as suffering, death and liberation. It is conjectural by nature, since it not only reports historical data, but also illuminates and explains their data. In scientific and critical history and theology, an accurate report of facts is esteemed because the meaning and value of the facts rest upon the actuality. In such critical study, the one reporting the facts remains just that, reporting the facts. However, in narrative theology, the narrator plays a vital role in his interpretation and teaching, which accompany his reporting. Unlike a computer which merely retrieves data from its memory banks for current presentation, study and objective utilization, the remembrance and memory of narrative theology is affected by its material and in ‘interested’ subject and presentation.

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History becomes the presentation of tradition, revelatory and living in nature, which is in the process of being accepted and actualized by contemporary community. Truth is living and effective as transmitted by narration. In hearing the traditions of Jesus and the Church narrated, the hearers are moved to action. This hearing elicits a response of faith, belief and imitation. Narrative history is the record of liberating facts and events which invites us to a new political-theological freedom. The discourses in John’s Gospel have this effect. Dei Verbum Ch. 11 comments on the capacity of the human mind for narrative, and how this mode of tradition guarantees the accuracy of the transmission of revelation, even in the post-narrative, scientific age. Midrash is an example of narrative theology. It is a reflection on, and an application of, Scripture in the light of God’s action and the given situations of His people. The Hebrew darash denotes the creative searching and investigation for more meaning than the bare facts provide. It is not an attempt to falsify or ignore the historical reality, but tries diligently to address itself to the contemporary situation. Christology ought to be narrative in the sense that it confronts man with concrete realities and signs that demand decisive action on his part. In this demand, such a theology and memories drawn into the present become ‘dangerous’.6 1) If the category of narrative is lost or outlived in theology as precritical, then real or original experiences of faith may come to lack objectivity and become silenced and all linguistic expressions of faith may therefore be seen as categorical objectivization or as changing symbols of what cannot be said. In this way, the experience of faith will become vague and its content will be preserved only in ritual and dogmatic language, without the narrative form showing any power to exchange experience. 2) Theology is above all concerned with direct experience expressed in narrative language. 3) If reason is closed to the narrative exchange of experiences of what is new, and completely breaks off that exchange for the sake of its own critical nature and its own autonomy, it will inevitably

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exhaust itself in reconstructions and became no more than a technique. 4) Narrative theology has as its ‘essential’ characteristic the communication of an experience and close involvement of the narrator and the listener in the experience narrated. 5) All stories [the means of narration] have some hidden moral instruction, a new rule of life, based upon the teller’s and the listener’s experience. 6) A purely argumentative theology which conceals its (narratively known) origin and does not make this present again in narrative memory, inevitably leads to those many modifications in reasoning which result in the extinction of the identifiable content of Christian salvation. 7) The relation between argument and narration is a “question of acknowledging the relative value of rational argument, the primary function of which is to protect the narrative memory of salvation in a scientific world, to allow it to be at stake and to prepare the way for renewal of this narrative, without which the experience of salvation is lost.” 3) Dangerous Memories “They illuminate for a few moments and with a harsh steady light the questionable nature of the things that we have apparently come to terms with, and show up the banality of our supposed realism. They break through the canon of all that is taken as self-evident, and unmask as deception the certainty of those ‘whose hour is always there’ (Jn. 7:6). They seem to subvert our structures of plausibility. Such memories are like incalculable visitants from the past. They are memories that we have to take into account, memories, as it were, with future content. Remembrance of the past can allow dangerous insights to emerge and society as it is established would seem to fear the subversive contents of this memory”.7 An event such as the death and resurrection of Christ has both an historical basis and a future, eschatological dimension. We face the paradox and dialectical tension of God having become incarnate in history at a specific time and place, this event having saving and liberating consequences for the future.

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4) Christology in the Fourth Gospel Considered as Narrative Christ is the prophetic figure in time and space in the history of man, who gives a way of interpreting all events for all time. John presents the past-present-future as a unified, total ontology which involves the believer. He does not take pains to distinguish the various stages, but rather respects them as they flow and blend together and reveal God who is present now.8 The ‘now’: nun The person and figure of Christ is temporal in that he is always present to the world, doing the will of the Father. In a certain sense, within the context of the life of Christ, the present time—the ‘now’—is contemporaneous with all times. Christ’s message and meaning are everpresent because of the resurrection (Jn.4:23; 12:27, 31). The ‘now’ of these passages is not a simply chronological moment. It is a ‘now’ which is for all time, for all ‘nows’. The implication of the Christology is that salvation is seen as an event whose meaning transcends all epochs. This Christological dimension touches eschatology which is realised insofar as that which is to be fulfilled in the future is begun and happening now. We must live within history, but with an awareness of its proper scope and with Christ as our paradigm and example (Jn 13:31). Consequences The entire Gospel of John implies and pre-supposes Christology. The person of Christ is the focal point, especially as he stands in relation to the Father (Jn 16:5; 17:5). The word erchomai “to come”, as applied to Jesus, denotes his dynamic, salvific action. Jesus ‘comes to’ the Father (13:1). -

‘coming to Christ’, erchomevos (Jn 6:35), ‘coming’ present, hexei (Jn 6:37), “will come” future. Miracles and signs reveal Christ’s full identity to those around him. They come to him upon knowing them.

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-

Jesus has a ‘work’ (ergon) proper to himself. This is the object of his mission (Jn 17:4) Jesus does the works (erga) of the Father (Jn 4:34; 6:28, 29). the ‘now’ nun entails a coming from, going to, and doing of the work of the Father.

Christology confers a unity upon the data; it does not destroy the historical facts. All is linked to the person of Jesus Christ. “The hour” (hora): the messianic secret is John’s Gospel is presented in terms of “the hour when all will be revealed”. The life of Christ as complying with the will of the Father is presented in two ways: - A dynamic suspense is created in the waiting for Jesus to complete the work of his Father: “the hour is not yet come” but deferred or postponed (Jn 2:4; 7:30; 8:20). - The hour has arrived, the Father’s work is being done. Jesus’ message and meaning is announced now. “To remember” (mnemoneuo): the disciples are called upon to remember after the resurrection what was written (in the Old Testament) (Jn 2; 17, 22). The work of the Spirit is seen as instrumental in what has happened and is remembered (Jn 7:39; 14: 26; 16: 12-13). Eschatology. John presents us with a realized eschatology. The resurrection has initiated the eschaton, the fullness of time. Christ has entered into his glory (Jn 17: 5, 24, 26) and is the source from which eternal life gushes forth (Jn 1:16). There is a deep unity between the various individual events of his life and the life we lead, between our lives and the Paschal Mystery and its meaning. Divisions of the Fourth Gospel 1.

The Theme of the World (kosmos)

Bibliography Gunther Baumbach. Gemeinde und Welt in Johannes Evangelium (Kairos, 1972). Brown, Raymond. The Gospel According to John (Anchor Bible) Vol. 29, 29A, p. 508.

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The Old Testament notion of the relation between man and the earth is seen in Gen 1:26. Here we read of God’s creation of man in His own image, and his empowering of man as master of the world. 2.

Grand Overall Divisions

1)

Part 1: Chapters 1-12

In these chapters, ‘the world’ stands for all humanity, to whom the message of Christ is addressed. Israel no longer stands as the centre of God’s revelatory and salvific activity. Christ is the new focal point. In the shift away from Israel’s centrality, in salvation history, an ecclesiastical orientation arises from the development and application of resurrection theology. It should also be noted in this context that ‘world’ has positive significance as the universe, especially humanity, created by God (Jn 1:29; 3:16, 17, 19; 4:42; 6:14, 33,35; 7: 4, 7; 8:12, 23, 26; 9: 5, 36; 10: 36; 11:9, 27; 12: 19, 25, 31, 46, 47). However, there are exceptions to the positive significance of the world, understood as God’s creation. These exceptions include Jn 7:7; 8: 23, 12: 25. 2) Part II: Chapters 12-21 Especially: Jn 13;1;14:17, 19, 22, 27, 30, 31; 15: 18, 19; 16: 8, 11, 20, 21, 28, 33;17: 5, 6, 9, 11, 13-16,18, 21, 23-25; 18:20; 20:36, 37. Here we find a negative, thesis-antithesis presentation of ‘the world’. In dualistic Gnostic terminology, many contrasts are drawn between light and darkness, love and hate, the world of God and the world of men. This does not indicate a metaphysical opposition, but rather an historical, dialectical opposition and tension. We can see this in the parable of the Good Shepherd (Jn 10:1-18). Jesus is presented as the revealer, the saviour who brings new life. All the elements work together, the negative accentuating the positive in contrasting, chiaroscuro effect. The Gospel is not Gnostic, but does make use of the dualistic Gnostic approach. An artificial dualism between the world of God and the world of men is set to highlight two aspects of Christian existence, i.e. recognition of the role of Christ as revealer of the Father and saviour of men, and the fullness of life to be had in Christ. All the world is God’s creation, material and spiritual. A flight from the world is not advocated.

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Major Divisions of Part 1 1.

Prologue: John 1:1-18

Jesus is presented as the Word coming down into the darkness of the world as its new light. The Prologue acts as a summary of the major themes of the Johannine Church and Johannine theology. It is characterized by the movement of the Logos through the Old Testament (v. 1) to the Incarnation of Christ where the unique meeting of God and man occurs (v.11). We see in the New Testament Christ’s life and work continued in the founding and life of the Church, which further realizes the fullness of Grace (v. 18). Christ is the ‘means’ by which man can see, hear and come to know the Father. He reveals, declares, and literally exegetes the Father (exegesato) (Jn 1:18). In John the Church is of great importance in its communion with Christ, and in its continuation of his work of making the Father known to men. 2.

Manifestation to the World: Jn 1:19—12:50

Bibliography See R. Brown, The Gospel According to John (Anchor Bible, 29): cxlcxli. The full treatment of the Manifestation to the World: Jn 1:19—12:50 a)

John 1:19-51

The opening days of the revelation of Jesus. The aim of the Gospel is to reveal Jesus of Nazareth as the Christ, the Messiah. John the Baptist identifies Jesus as the Christ, his testimony marking the passage from the Old Testament to the New Testament. The Baptist clearly denies that he is the Messiah, declaring instead that Jesus is the “Lamb of God”. The role of the Baptist is also used as a polemic against the Jews. Jesus gathers his small band of disciples who acknowledge him as the Christ, the fulfillment of the Law and the Prophets, the Son of God. b)

John 2—4. From Cana to Cana

Jn 2:1-11. Jesus’ first sign is given at Cana in Galilee when he changes water into wine. This not only confirms the faith of the disciples, but also manifests his glory, an indication of God’s special presence in him.

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John 2:12. Jesus’ journey to Capernaum serves as a transitional verse.9 John 2:13-22. Jesus goes to Jerusalem on the Feast of the Passover and the Cleansing of the Temple takes place. In Rabbinic literature, Jerusalem stands as the place where national problems are solved, and where public revelation takes place. The purification of the Temple by Jesus indicates the passage from the Old Testament economy of revelation and salvation to that of the New Testament. It is also used to indicate the nearness of the Passion. In the Synoptic Gospels, the scene is found at the end of Jesus’ public ministry, and is presented as the immediate reason for Jesus’ condemnation. In John, the cleansing is found early on Jesus’ ministry in anticipation of their later Passion and Death. John 3:1-21. Jesus’ discourse with Nicodemus is the first of three very significant encounters. Nicodemus is a figure representative of the quintessence of Judaism, a corporate personality who represents all Jews. The interchange exemplifies the principal lines along which the catechesis of the Jews was conducted. John 4: 4-42. Jesus’ conversation with the Samaritan Woman represents the Johannine Church’s catechesis of the Samaritans. As Nicodemus was representative of Judaism, this woman is representative specifically of all Samaritans, and generally of those people who rejected Judaism. Jesus’ revelation of the secret of the Kingdom to the woman indicates a break with Judaism’s exclusivist notion of salvation. Salvation is no longer offered only to Jews. John 4:46-54. Jesus cures the son of the pagan official in Cana. This scene represents the final stage of the widening of Jesus’ revelation. This official represents all pagans, who, through Christ, are now included, in God’s plan of salvation. He is the ideal of complete trust in and abandonment to Christ, in contrast to the Jews’ rejection of Jesus. c) John 5—10. Jesus and the Principal Jewish Feasts Bibliography Guilding, Aileen. The Fourth Gospel and Jewish Feasts (Oxford, 1960). Morris, Leon. The Fourth Gospel and Jewish Lectionaries (London, 1964). One should bear in mind that while the Jewish feast plays a definite role in the organization of John’s Gospel, it should not be over-emphasized.

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There are two schools of thought regarding the principal weeks presented by John (Jn 1:19—2:11; 12:1-20, 23). One school seeks to discover the precise days as mentioned in the Gospel, determining their historical factuality. The other does not make the attempt, not seeing in the text an historically exact order and context. The use of the feasts does have theological motivation. John uses them as a part of the organization of Jesus’ revelation. i)

Jn 5:1-47, the Sabbath

This has importance in the revelation of the Messiahship of Jesus to the Jews. He is the Lord of the Sabbath, and is justified in performing divine works on that feast. ii)

Jn 6:1-71, The Passover

Here we have a developed meditation on the Passover. Christ’s Passion and Resurrection are seen as the new Passover. John’s redaction establishes a close similarity between the Jewish and the Christian feasts. iii)

Jn 7:1—8:59, Tabernacles

Old Testament themes of water and light are drawn out here and further developed within the Christian context. Christ is seen as the water of salvation and the light of the world. iv)

Jn 10:22-39, Dedication of the Temple

This passage represents various moments of catechesis. We do not know what exactly Jesus said here as the section could be from a late edition of the Gospel.10 While the feasts play an important part in the organization of the Fourth Gospel, this aspect should not be exaggerated, given that the whole Gospel cannot be organized around feasts (e.g. Jn 9:1-19). d)

John 11—12. Jesus moves towards the Hour of His Death

Jn 11:1-54. The raising of Lazarus. In the light of the Easter event, this pericope has elements of catechesis and theology. Jesus is seen as giving life and being condemned by men for doing so. In John the raising of Lazarus is presented as the principal motive for Jesus’ execution.

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Jn 12:1-36. Preparatory Scenes to Passover and Death. Jn 12:1-8. The anointing of Jesus at Bethany is both an act of love and an indication of his approaching death and burial. Jn 12:9-19. Jesus’ triumphal entry into Jerusalem prefigures his crucifixion and exaltation. Jn 12:32. The nearness of Greeks shows that Jesus, by his death, draws all men to himself. Jn 12:37-43. Conclusion. These verses serve as a summary and evaluation of Jesus’ ministry. The unbelief of the Jews as their response to Jesus is seen in the context of salvation history, a result of God’s activity, in fulfilment of Old Testament prophecy (Isaiah 6:10). Major Divisions of Part 2 The ‘Hour’ in John 13—21 and the Appendix Chapter 21 a)

The Farewell Discourses (Jn 13—17)

These are theological reflections, meditations of the Church on the Paschal Mystery Jn 13:1 A thematic introduction, This verse is a lead-in, on overview of what is to come. The Feast of the Passover. All action will turn around the central event of this Passover celebration. Here we have Jesus’ attitude towards his sovereignty. Jesus shows his glory by returning to the Father on the ‘hour’ of his crucifixion, resurrection and ascension, as well as by the fact that he masters these events and transcends them. “Having loved his own”—a salvific passage. “to the end” (eis telos). Here “end” does not carry the significance of finality, but of completion. The end is the point of full maturation, of bearing fruit, the fullest love. Notice this same sense in the crucifixion account (Jn 19:40): “It is finished [accomplished]”. Jn 13:2-30. The sign of the Washing of the Feet [Pedilavium]. This is a very beautiful and theologically powerful passage, as Jesus performs a gesture of very humble service, as would a slave (doulos) (13:16).

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John 13:31—14:31. The First Series of Discourses In Jn 14:32, we find the remark “Rise, let us go hence” which would normally mark the close of a section. However, in this case, Jesus continues to speak for another two chapters. John 15—16. The Second Series of Discourses There is no strict chronology followed in these discourses. The essential themes of the first series are repeated and expanded upon. The Church is reflecting especially on the theme of love. John 17. The Priestly Prayer This special discourse is presented as if the Risen Christ were speaking forcefully to the Church. However, these are not the ipsissima verba of Jesus, but they are essential elements of the doctrine of Christ’s personality. These discrepancies can best be explained by realizing that the Evangelist was more concerned about thematic development than about chronological or geographical continuity. Notice, for example, how Jesus refers to himself as sometimes still in the world (17:13) and sometimes as already with the Father (17:4-5). b)

John 18—21. The Cross, the Throne of Glory

Paradoxically, the Cross is a sign of exaltation. The redemption is seen positively, in terms of the bringing the fullness of life (zoe) in union with the Father (cf. 1 Jn 1:2-4). Recall also the theme of the Exodus—a passing from slavery to freedom and new life. Our redemption through the Cross frees us from sin and makes possible our communion with God. In a sense, the Fourth Gospel is a meditation. There are several places in John where the Cross is described as ‘an exaltation’. i) Jn 3:14 (hophosen). Moses elevating the bronze serpent prefigures Christ being raised up, exalted, on the Cross. ii) Jn.8:28. By seeing the Son of Man raised up, men will come to know that he is from the Father. They will know through experiential knowledge that Jesus is the Christ. iii) Jn 11:52; 12:32. Both these verses show the universality of God’s love, Jesus will draw all men to himself, even the Gentiles scattered throughout the world.

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iv) Jn 13:1-3; 18:4; 19:28. The verb oida “to know, to understand” is used here in a biblical sense, i.e. “to perceive things as they are”. With this knowledge comes a freedom which permits salvation. This is a typical Johannine theme: salvation from experiential knowledge; orthopraxis. v) Jn 17:2 (exousia, “power”). Jesus assumes the power and authority of God. The Father has put all things in his hands, and Jesus is able to render actual deep union between God and man. This is Jesus’ role as mediator. In the Greek Church, this sovereignty of Jesus is expressed by depicting Christ on the Cross robed in regal vestments. John 18—19. Various scenes Jn 18:1-11. The arrest of Jesus in the Garden of Gethsemane. Jn 18:12-22. Jesus before Annas and Caiaphas. Jn 18:28—19:16a. Jesus before Pilate and condemned to death. Pilate on the throne prefigures Jesus on the Cross. Jn 19:16b-30. This includes the Crucifixion, Jesus’ garments divided, Jesus and his Mother, and Jesus’ death. Jn 18: 31-42. The Epilogue: Christ’s side is pieced and he is buried. The connection between these scenes operates on a symbolic level, not just on an historical level. John 20. The Experience of the Risen Lord Jn 20: 1-2, 11-18. Mary Magdalene. Jn 20:3-10. Peter and John (this is the Beloved Disciple, the founder of the Johannine Church). Jn 20: 19-23. The Disciples in the Upper Room meet the Risen Christ. Jn 20:24-29. Thomas meets the Risen Lord Jn 20:30-31. Epilogue.

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John 21. Appendix. The Relation between Peter and the Beloved Disciple Jn 21:1-14. Jesus presents himself to the disciples while they are fishing. Jn 21:15-19. Jesus speaks to Peter. Here we have a particular manifestation in the way Jesus programs the future for Peter. Jn 21:20-23. The future of the Beloved Disciple is told. Jn 21:22. Jesus indicates his great love for this disciple. Jn 21:23. “What does it matter to you?” is a Semitic way of avoiding a question. Jn 21:24-25. The second conclusion 3.

Place, Date and Author of the Fourth Gospel

1.

Place

It seems that the Fourth Gospel was written somewhere in Asia Minor. Tradition holds Ephesus as the place of composition. There are several indications for this opinion. The Gospel has affinities with the Book of Revelation, which was written in Asia Minor. It shows a Hellenistic influence. Jesus battles with the Pharisees who resemble what would have been the Gerusia, a group of elders in command of the Diaspora Synagogues after the Destruction of Jerusalem in 70 AD. The Gospel has a polemical tone. This may have been to combat the first Christological heresies which originated in Asia Minor. The language of John is similar to that of Ignatius of Antioch. This could be basis for positing that the Gospel was written in Antioch. The Gospel reflects the syncretism of the religious and cultural atmosphere of Asia Minor. The Bishop of Ephesus wrote in 190 that ‘John’ wrote there. 2.

Date

The date of composition circa 85-90 AD seems to be a reasonable approximation.

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The discovery in Egypt of the Rylands Fragment (P. 52) has been a great aid in narrowing down the date for the Fourth Gospel. The few verses it contains (Jn 18:31-32, 37-38) are script from a MS, 135-150 AD. If the Gospel was originally written in Asia Minor, it could easily have taken 3—40 years before a copy would have been available in Egypt. The Gospel itself reflects what might have been the religious atmosphere around the time of the Council of Jamnia (c. 85 AD). This Jewish council was convened to combat the Christian ‘heresy’. As a result, the Christians feared to express their faith openly, for at this time they were still worshipping in the synagogues. One can see this fear of the Jews reflected in Jn 9:22; 12:42; 7:13; 19:38; 20:19. 3.

Author

Schackenberg avers that the author of the Fourth Gospel had a rabbinical training. We know that John the Apostle did not have such training but was a simple fisherman. For this reason the author/final editor could perhaps have been a listener who heard the preaching of the Apostle John. Others, basing themselves on the testimony of Papias, speak of the ‘Priest John’. Perhaps the author was the ‘Beloved Disciple’ and the Church within which the Fourth Gospel was composed was founded by this disciple. Most probably this was not John the son of Zebedee who is spoken of in the Gospel. In a certain sense, the question is a false problem created by the modern meaning of the term ‘author’. In biblical times, some books were attributed to authors who never wrote a word of them. Sometimes the ‘author’ of a book was simply a designation for the prophet or apostle who was the authority behind it. For believers in the primitive community, Christ was the true author of all Scripture. The Apostolic Tradition passed on what it received from Jesus. Eventually men in different Christian communities began to write down what they received from the primitive Church. Each ‘church’ put down its understanding of this tradition. The Apocryphal Gospels were a result of the same movement. However, they came later and contain more figurative theological language. The Infancy Narratives are an example of this imaginative midrash-like literature. The Apocryphal Gospels are important because they aid our

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understanding of the Four Canonical Gospels and the development of the early Church. Kurt Aland thought that by c. 125-130 AD the written works became attributed to historical individuals. The churches often assigned important names to their books in deference to the authenticity of their tradition. The name ‘John’ arbitrarily given to the Fourth Gospel is a more, liberal application of this already present tendency. He could have been the initial inspirer of the Gospel, but not necessarily the author. I) The thematic unity of Jn 13:21-30, a composition of the Fourth Gospel with material at times parallel to the Synoptics. The outline of the section shows how the writer utilized material from existing tradition and also added creatively independent elements which reflect the theology of the Johannine Church. Jn 13:22, 26b, 27, 30a: traditional motifs. Jn 13: 23-26b, 28-29, 30b: independent Johannine motifs. The Johannine writer utilizes an oral-tradition source parallel to the Synoptic Gospels, but which also seems to draw on material older than the Synoptics sources, for example, the account of John the Baptist and parts of the Passion. In order to demonstrate the authenticity of its tradition, the Fourth Gospel put the Beloved Disciple in a position to speak legitimately, intimately, and profoundly about Jesus, for example, “in the bosom of Jesus” (Jn 13:23). A parallel intimacy is shown in Jn 1:18 to illustrate that the Word is in the best position to reveal the Father. Jn 13: 21-30 parallels Mt 26:21-25 and Mk 14: 18-21.11 Jn 13: 21b is also found in Mk 14:18b and Mt 26: 21b. Here Mk and Mt contain pre-Johannine material. Jn 13:22 is paralleled by the traditional motifs of Mk 14:9 and Mt 26:22. In Jn 13:22, we find the hapax legomenon aporoumetoi concerning which it is legitimate to suspect an origin in pre-Johannine material. Jn 13:26a is paralleled by Mk 14:20, Mt 26:23 and Lk 22:21. John uses his own construction in the verse, i.e. ekainos estin “that one it is”, with

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traditional material from the Synoptics, i.e. bapho to phomion “[I] shall dip the morsel”. Jn 13:27 uses the hapax legomenon satanas “Satan”, which also occurs in Lk 22:3. Jn 13:28-29 are typically Johannine and similar to the reference made to Judas in Jn 12:6. Jn 13:30a is traditional material parallel to the Synoptics, while v. 30b is typically Johannine and indicates a connection between Judas’s betrayal and nature. It also indicates time, as does Jn 9:4; 11:10, and the episode of the Samaritan Woman in Jn 4:6b. The following verses show that John has his own traditional motifs, while Jn 13:23-26a, 28, 29, and 30b are properly Johannine material, independent of the traditional. Jn 13: 21-30 is a pericope in which we have material parallel to the Synoptic tradition, as well as material which is prior to the Synoptics (and often much older), better integrated into the larger context of the typical Johannine narrative in order to form a thematic unit. In the Empty Tomb account, Jn 20:1-10, parallel to Lk 24:12, the Fourth Gospel transforms the traditional race of Peter to the tomb into a situation of confrontation with the Beloved Disciple. Peter’s solo visit to the tomb in Lk 24:12 becomes in John a visit with two characters, Peter and the Beloved Disciple. The Beloved Disciple is a purely Johannine figure, presented as a person well known to Jesus. One theory proposes that the Beloved Disciple appears in the second-generation edition of John as a figure purposely put forward as the ‘founder’ of the Johannine Church. It is important to note that the Beloved Disciple in Jn 20:8 ‘saw and believed’, while Peter simply viewed the scene of the empty tomb. This symbolizes the difference between Peter and the Beloved Disciple, and validates the central importance of this disciple for the Johannine Church as its founder and source of faith. He was the first to believe upon seeing the Empty Tomb, while Peter in this version merely saw. There is no mention of Peter immediately believing. 2) The thematic unity of Jn 20:1-10. Here there are perhaps two traditions elaborated. 20:1, which speaks of Mary Magdalene, going to the tomb early, is perhaps the same tradition as 20:11, while 20:2-10 are

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possibly redactional and not traditional material, reflecting the growth of tradition. Jn 20:2. Mary runs to tell Simon Peter and the other disciple about the empty tomb. Perhaps the reader was expected to forget what Mary has done in v. 2 so that v. 11 would not seem out of place. Jn 20:11 has Mary outside the tomb weeping, and then seeing two angels in white, while Peter and the Beloved Disciple never see the angels. Jn 20:17b has Jesus telling Mary to go to his brethren to inform them of his resurrection. There are different motives given for Mary leaving the tomb, that of v. 2 (which is considered redactional) and that of v. 17b. Jn 20:2-10 are then possibly a redactional insertion with a specific teaching motive for the Johannine Church. Lk 24:12 parallels Jn 20:2-10 in the account of Peter running to the tomb, but its authenticity could be doubtful: this section is omitted by D., most of the old Latin manuscripts, and Marcion. It is held to be authentic by the MSS P75, A, B, Aleph. (This textual criticism is by Kurt Aland.) Jn 20:2 seems to be redactional: it attempts to unite two traditions by having Mary go to Peter and the Beloved Disciple. Jn 20:3 corresponds to Lk 24:12; however, John adds “the other disciple” which is not found in Luke. It is interesting to note that the verb which is used here, exelthen, “he came out”, is the singular, from the tradition that has only Peter at the tomb. Although the subject is now plural, i.e. Peter and the other disciple, the verb remains singular. Jn 20:4 is s typical Johannine redaction, introducing the particular motif of the other disciple reaching the tomb first. Jn 20:5 is also considered redactional because traditionally the verse is attributed to Peter, as in Lk 24:12. However, here it is attributed to the other disciple who represents the Johannine Church. He looks into the tomb first, but does not enter. Jn 20:7 is traditional, while v. 8 is editorial when it speaks of the Beloved Disciple who “also went in, and he saw and believed”. Jn 20:9 does not harmonize with v. 8 and cannot be held to be of the same tradition. In v. 9, the verb is plural: edeisan, “they knew”, whereas in v. 8

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there is the singular verb eiselthen, “they entered”. Verse 9 is preJohannine material from the ancient tradition of Lk 24:12, and explains why Peter did not enter yet believed. The verse shows how the author sometimes added traditional material which was not always harmonized with its full gospel context. If John really did believe upon seeing, there would be no reason for the apologetic tone of Jn 20:9. Jn 20:10 is traditional and speaks of the disciples’ return home. The preredactional text, without the insertion of the Beloved Disciple, consisted of 20: 3, 5, 6b, 7, and 10. The intention in transforming the traditional role of Peter into a confrontation with the Beloved Disciple may have been to stress the importance of the Beloved Disciple as an eyewitness source of faith of the Johannine Church. 3) The thematic unity of Jn 19: 34b-35. This is also probably redactional and lends evidence to the hypothesis that there is an intentional link between the redaction of the Fourth Gospel and the insertion of the Beloved Disciple since he had such central importance to the Johannine Church. Jn 19:36-37 form a unit with vv. 32-34b, and all of them seen to be traditional. Jn 19: 32-34a relate the fact the soldier did not break Jesus’ legs, but that he did pierce his side with a spear. Jn 19: 36-37 quote the Old Testament and relate that “these things took place so that Scripture might be fulfilled”. “He who saw it” (v. 35) is the Beloved Disciple because, in Jn 19: 26-29, this disciple is the only man near the foot of the Cross. Jn 19: 34b, an eye-witness account, states that blood and water came from Christ’s side at once. “Blood and water” is a theme of the Johannine Church and is found in 1 John 5:18, which relates that there are three witnesses: the Spirit, the Water, and the Blood. Jn 19:35 records the testimony of the Beloved Disciple, and in Johannine catechesis joins these three elements: blood-water-witness by presenting them as evidence of the sacramental significance of the death of Jesus. Jn 19: 34b, 35 are very likely redactional: first because “blood, water, witness” is a theme of the Johannine Church and, second, because they stress the relation of the sacramental and spiritual level of the piecing of Christ’s side and the flowing of blood, with the deeper reality of redemption (with the water also symbolizing baptism). Jn 19:35 relates a testimony for the sake of belief, and this indicates the most probable redactional nature of the verse because the Beloved

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Disciple is the witness, and the faith of the Johannine Church placed central importance on grounding itself in him. The pericope of the witness to the Crucifixion in John is parallel to the Synoptic account except for: 1) the presence of the Beloved Disciple near the Cross; and 2) his giving testimony in v. 35. The addition of 19: 34b, 35 reveals the testimony and concerns of the Johannine Church. It wanted to emphasize against Docetism the reality of Jesus’ suffering and death. The blood and the water flowing from Christ’s side symbolize redemption. The water represents the baptism into redemption. The presence of a witness, the Beloved Disciple who saw the Crucifixion and piecing of Jesus’ side, testifies to the truth so that the account may be believed, “that you may also believe” (19:35). It is an aid to the faith of the Johannine Church. 4) Within the pericope of John 19:17b-37, which relate to the Crucifixion, vv. 25-27 seem isolated and perhaps redactional. In 19:25, the narration changes radically from the scene of the soldiers to the group of Christ’s intimates standing at the foot of the Cross. The context of 19:25 is seen as traditional with the women looking upon the Crucifixion. This is also found in the Synoptic Gospels, which have them at a distance from the Cross. However, in the Synoptics, the women are referred to only after Jesus dies, while in John they are mentioned while he is still living. In John, the traditional material is perhaps used redactionally for his own purposes, one of which is to emphasize the death of Jesus. John gives names to all the persons present. Unlike the Synoptics, who simply mention his acquaintances and many women, this probably shows the independence of the traditional material of John, which is parallel to the tradition behind the Synoptics, yet somewhat different. John’s traditional material probably included a list of their names. That the traditions are parallel is evidenced by the presence of the verb eistekesan, “have stood”, in both John and Luke. The phrase para to stauro “by the cross” is a hapax legomenon in John, and also evidences a prior unique tradition, differing in some respects from the traditions of the Synoptics. Jn 19:26, 27 manifest a Johannine redactional style. There is no parallel to these in the Synoptics. In 19:26, Jesus calls his mother “woman” (as in Gen 2:23). In Jn 2:4, he also refers to her in this way in the context of the marriage feast at Cana. Whenever the Beloved Disciple appears, the verse is possibly redactional.

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Within the pericope Jn 19:17b-17, vv. 23-24 continue the narration and could be easily followed by v. 31, but v. 25b intervenes and radically changes the narration. The redactional material of Jn 19:26-27 seems to be a most important addition because these verses manifest a concern to show that the Beloved Disciple received the last words of Christ intimately. This establishes the authenticity and genuineness of the testimony of the Beloved Disciple in the foundation of the Johannine Church. The Beloved Disciple is shown to be directly related to Jesus in order to defend the Johannine Church against attacks upon it as being Gnostic or Docetic. 5) The pericope of John 21:1-14. This relates to Jesus’ appearance to his disciples by the Sea of Galilee (Tiberias) after the Resurrection, and mentions the Beloved Disciple. The passage seems to be constructed with Peter central, for he is mentioned in 21:2, 3, 7, and 11. Yet in 21:7a, the Beloved Disciple enters on the margin of the scene and is the first to recognize Jesus. He informs Peter of Jesus’ identity. The other disciples enter the scene in 21:2, though no specific mention is made here of the Beloved Disciple. Jn 21:7a seems to be redactional with the intervention of the Beloved Disciple; v. 7a is anticipated by v. 4, where we see that the disciples did not know that it was Jesus who stood on the beach. Verse 7b is the original narrative, and contains ependuren, “clothing”, gumnos, “nude”, and ebalen eauton, “he threw himself”. These are all instances of hapax legomenon. The verb for “he threw himself” is reflective, and not typical of Johannine syntax. In a parallel scene in Lk 5:4b-8, another catch of fish which centres on Peter is related under similar circumstances, but the Beloved Disciple is not mentioned. One could conclude that the Johannine Church adds the Beloved Disciple as the one to recognize the Lord in order to emphasize his importance. The fact that Peter is prevalent in the whole of Jn 20:114 makes the redactional addition of the Beloved Disciple all the more obvious. Some scholars present the Beloved Disciple as an addition to the Fourth Gospel. 6) The pericope John 21:15-17. These verses form a literary unit which emphasizes Peter and his love for Jesus. The following section is seen in contrast when it speaks of the Beloved Disciple.

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7) John 21:18-25. These verses correct a ‘rumour’ that the Beloved Disciple would not die. There is also another encounter with Peter; both he and the Beloved Disciple are of central importance. That this section is post-Johannine can be seen in Jn 21:19 (doxasei, “he will glorify”). Peter’s death will glorify God. This is a reflection of the mature church. For John, ‘glory’ refers only to the death of Jesus. Jn 21:22-23. The eschatological understanding in these verses is also quite mature. The Church was struggling with the question of the Parousia and the time of its coming, first thinking that the Beloved Disciple would live until that time. The Parousia was expected to happen very soon after the departure of Jesus. These verses serve to correct that notion, for the Beloved Disciple had probably already died at the time these verses were written while the Parousia was still unrealized. The Parousia is interpreted into a present eschatology. In Jn 21:23 adelphous, “the brothers”, was the term used to designate the first disciples. It came to have a much broader meaning in the later Church, a meaning that this verse reflects (cf. 1 John 2:1, 10, 11). 8) Concluding remarks on the figure of the Beloved Disciple In all the passages considered, the figure of the Beloved Disciple comes across strongly. Though the terminology used is that of the early Church, the figure of the Beloved Disciple is not drawn from the traditional material. This Beloved Disciple must have been a historically dominant figure in the Johannine Church, very probably one of its founders, and very well-known in the Church. However, just as the Qumran Community did not specifically name its founders, so too the Johannine Church saw no need to name or identify its founding figures. Consequently, there is no one fully-accepted answer to the question of who the Beloved Disciple was. Bernard Lonergan, for example, holds that he was an historical person, but not personally acquainted with Jesus, while Colson says that he was a priest from Jerusalem, not John the son of Zebedee (whom tradition identified as the Beloved Disciple beginning around 17-180 AD, but who died with his brother James in 44 AD). The Beloved Disciple was the theologian of the community, the inspirer of the Johannine Church. According to the thought of the time, he was the ‘author’ of the Gospel which grew out of the community. This does not necessarily designate him as the Gospel’s actual writer, however. (The

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treatment of the New Testament notion of authorship is dealt with by Raymond Brown.)12 The Cross is the principal event of the Fourth Gospel. For John, it is the Holy Spirit who enlightened and illuminates the understanding so that it may perceive the deep design and mystery of God. Luke speaks of the outpouring of the Spirit at Pentecost. However, in John, the Cross is also a Pentecost, the Holy Spirit giving meaning to the event. Therefore, by placing the Beloved Disciple at the Cross, an authenticity and special value is attributed to his testimony. At the foot of the Cross, he perceived in a special way through the Holy Spirit the meaning of Jesus. We should also note that Mary has a similar place, for she was present at Cana, at the Cross, and at Pentecost in Johannine and Lucan traditions. It seems that the scene at the Cross in John could be a particular construction out of the meditations of the Church. According to Schnackenberg, the Beloved Disciple is a faithful carrier and transmitter of tradition, whose testimony gives rise to the Fourth Gospel. He says that the Beloved Disciple was a disciple and friend of Jesus, but not one of the Twelve. Finally, it seems that in the Early Church Peter, Paul and the Beloved Disciple were very important leaders. In the Johannine Church, the Beloved Disciple is emphasized, but this does not deny the importance of the others. Different traditions took different perspectives and emphases according to their particular catechetical needs, Texts such as Mk 14:33, Acts 3:11; 8:14 show the importance of Peter and John. So perhaps an identification of John the son of Zebedee with the Beloved Disciple is possible after all. 4. Literary-Cultural Background of the Gospel of John 1.

Truth in the Apocalyptic-Sapiential Context

Bibliography De la Potterie, Jean. “L’arrière-fond du thème Johanique de verité”, Studia Evangelica, 72 (1959): 277-294. a.

The Hellenistic Ambience

In this atmosphere, Platonism and Gnosticism were widespread. Rudolf Bultmann points out that these schools of thought held that truth was to be

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found at the level of the divine, with God. God alone was the Real. This reflects the prevailing dualism of the time, which separated the world of God from the world of man. b.

The Apocalyptic-Sapiential Ambience

General Comments The Hellenistic concept of the truth should be compared with that of the Old Testament. The Hebrew word for truth is emet, which means firmness, stability, and fixedness. In reference to God, it speaks of his faithfulness and steadfastness in his plans and promises for the People of Israel. There is no dualism here. God is clearly involved with the people and their history. This line of activity and development reaches its height in Christ, who is the Truth manifested. Another word for understanding the Judaic mentality through the Gospel of John is halak, “to walk in the truth”, which contains the idea of walking along the way: one walks in truth, Here the emphasis is on the experience of human existence; to the Hebrew mind, truth lies in concrete experience and action. It is in this given world alone where truth is to be found. The emphasis is on doing the truth, ‘orthopraxis’. This is in distinct contrast to the Hellenistic essentialist view, where truth is seen conceptually as ‘orthodoxy’. Bibliography Albright, William. From the Stone Age to Christianity (Baltimore: The Johns Hopkins Press, 1946; rpt. Eugene, OR: Wipf & Stock, 2003) Specific Comments 1) In the Apocryphal Works, the ‘doing of the truth’ is emphasized. More specifically, moral behaviour and conduct is equated with justice. Justice is clearly related to living the truth. 2) In the Wisdom Books, truth is again equated with a way of living and activity. Truth is equated with wisdom. See especially Proverbs 4:5-7; 8:7; 16:16; and 23:23. “Get the truth and sell it not—wisdom, instruction and understanding”. See also Sirach 4:28. Truth is the wisdom of God and closely related to his salvific plan. As such, truth is clearly connected with musterion, “mystery”, for God’s plan of salvation, the Truth, is hidden and understood only slowly brought to

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light and understanding by men. God’s design is present in the Torah in the Old Testament. In the New Testament, Christ is the Truth, the Revealer of the Father, the Wisdom of the Father, in whom the plan of salvation is brought to fulfilment. Jesus is the incarnation of wisdom in history, the fullness of God’s revelatory activity. See Tobit 12:11; Wisdom 2:22; 3:9; 4:26; 5:2; 6:22; and 7:25-26. There is also a close relation between Wisdom and Logos. Wisdom is near God and comes from God (Prov 8). It is revealed through the Prophets, throughout the history of Israel, and finally most fully in the person and life of Jesus, the Word made Flesh. The wisdom of God is the Incarnate Word, Jesus Christ (1 Cor 1:24, 30). 3) Apocalyptic literature (Dan 8:12, 26; 9:13; 10:22; 11:2). The word for truth, emet, is used six times in the Book of Daniel. In Daniel’s visions, he penetrated the experiences and is able to interpret their truths. The aspect of mystery is preserved. It is in that climate of mystery that truth is to be found through understanding. The Ethiopian Book of Enoch is similar to that of Daniel, though of a later date, and classed as apocryphal. 4) Qumran. The Qumran literature is the closest to Johannine literature, and continues the themes already found in apocalyptic-sapiential writings. The members of the Qumran Community believed that the way to a fuller knowledge of God’s wisdom and plan of salvation, which is truth, was flight into the desert for a life of prayer, fasting, and meditation upon the Torah. According to Qumran literature, truth is the understanding of the design of God, which is revealed to the Elect Ones. Note the tendency in the Fourth Gospel to speak of the particular community around Jesus (cf. 1 QH 11:7-10). 1 QS 4: 6. Truth and mystery are also related to one another here as is seen in Wisdom literature. Truth is also related to moral values. In truth, one is concerned with ‘doing’ the truth. (See 1 QS 8: 1-2; 1 QS 14:7). The Qumran community, meditating on the Torah, sought to penetrate the Scripture and discover their true meaning and interpretation. They sought the pure Law, which they would follow exactly. For Qumran, the truth, the mysterious design and plan of God, could be known by a proper exegesis of Scripture. However, in the New Testament, Christ is the perfect exegesis of the meaning of the Old Testament,

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revealing the Father and his plan. ‘Doing the truth’ is to believe in and follow him. Unity of religious conceptions (morals and truth) goes together. The Qumran community had a very wide sense of truth, both as an ideal and as something which has to be practiced. Their notion of truth contained the whole of the religious conceptions inherent in the Jewish ambience. (Cf. 1 QS 4:5; 1 QM 18:8 Son of Truth; 1 QS 8:6 Holy Community, the Elect.) They also had a very strong feeling that they were in an eschatological era, waiting for God’s coming. From this comes the dualism which is evident in their writings. They speak of the “Sons of Darkness” and the “Sons of Light”; the “Sons of Iniquity” and the “Sons of Truth”. They considered themselves to be Sons of Light and Truth since only they had the knowledge of God’s mysteries, i.e. the Truth. This sort of dualism is not present in John. There is only the Truth who is Jesus. 1.

Johannine Expressions of the Truth

a) “To do the truth”, poiein ten aletheian (Jn 3:21; 1 Jn 1:6). This expression is found in the Old Testament (Isaiah), in apocryphal writings (the Book of Jubilees, Twelve Patriarchs, and the Testament of Reuben), and in Qumran literature. It has a sound basis in the Jewish ambient, but is not found in Hellenistic or Gnostic literature. b) “To walk in truth”, peripatein en aletheia (2 John 4; 3 John 3-4). This is a Jewish expression. Even Bultmann calls it ganz ungriechisch (entirely un-Greek). c) “In truth and love”, en aletheia kai agape (2 John 3). Here the moral aspect of truth is underlined. This moral side of truth is not found in Hellenism, which considered truth merely as something to be contemplated. This expression, however, has sound backing in Jewish literature (Judges 9:16; 1 Samuel 12:24; Isaiah 11:5) and in the Qumran writings, especially the Manual of Discipline, 1 QS 5: 24-25. Truth always precedes the other virtues. Therefore, charity is considered to be an effect of truth. This is very Johannine: charity is an effect of “remaining in truth”, i.e. remaining in Christ. d) “That we may become co-workers in the truth”, ginometha te aletheia (3 John 8). The truth is Christ: therefore, this expression carries the sense

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of “to spread the truth”. We find the same use in the Book of the PseudoClement. e) “The Spirit of Truth”, to pneuma tes aletheias (Jn 14:17; 15:26; 16:3; 1 Jn 4:6; 5:6). This expression is common in the Jewish ambient. In extrabiblical literature, it means “the love of truth” in the moral sense. In John, the Spirit refers to the Paraclete. f) “To witness to the truth” maturein te aletheia (Jn 5:33; 18:37). This refers to making a choice of, or rejections of, Jesus. John the Baptist is shown as the first witness to the definitive revelation of Christ. In Qumran, this phrase appears only once and refers to the final eschaton. In John, it refers to the realized, definitive eschatology, present in Christ. g) “Truth and word” (Jn 14:26; 16:13; 17:17; 1 Jn 1:8). The Gospel is a revealing memory (Jn 8:39-55). The terms ‘truth’ and ‘word’ dominate this section. The Word of God is truthful. The Old Testament prepares the way for uniting these two terms (Ps 119 [118]; Prov 22:21; Sir 12:10) and many apocryphal books. In the New Testament, “truth” becomes almost the equivalent to “word”, especially in Paul, e.g. 2 Cor 6:2 and Eph 1:13. The truth is the Word of God, the Gospel. In Jn 8:40, truth is a revelation from God. This verse contains the verb laleo, “to speak”, which carries the deeper meaning “to proclaim”. It specifies a solemn discourse like those proclaimed by the Prophets. Here the verb is applied especially to Jesus to highlight him as the Revealer, the one who makes manifest or proclaims the truth of God. h) “Truth and hearing” (Jn 8:26, 40). Also notice how, in Jn 16:13, hearing, speaking and proclaiming are linked. It is necessary to hear and be confronted by the truth. Truth is the object of listening, but cannot be separated from the works and actions of Jesus and the Spirit. There is a fundamental difference here between John and the Gnostics. Gnostic truth comes in contemplation and visions. For John, truth must be heard. Christianity is a religion of a proclaimed event, not of an idea, mysteriously ‘floating out of the clouds’. The Fourth Gospel is not Gnostic, but, rather, apocalyptic. In apocalyptic literature, the prophet interprets an actual event through the artificial device of a vision. This vision is not the event itself, as in Gnosticism.

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The Hebrews emphasized hearing because “the word”, dabar, carried the event and made it present to the listener as true, full remembrance. Conclusion Truth (aletheia) is the definitive revelation of the Father brought by Jesus, the Word of God, the event par excellence. Our faith response is to listen and accept Jesus as the Revealer, then to live accordingly. The Spirit illumines and helps our understanding of the truth. 2.

Properly Johannine Concepts of Truth

1) The concept of truth in John is original despite the bond between the Fourth Gospel and Jewish literature. Lacking in John are the technical verbs of the apocalyptic-sapiential environment. Original to John is his connection of truth with Jesus Christ, the unhidden, actual revelation of salvation. Also, our acceptance of the truth indicates an attitude, a choice of life. a) Jn 1:17. “grace and truth” reflect the OT phrase hesed (lovingkindness) and emet (truth), of “kindness and fidelity”. John’s use suggests the superiority of the enduring love of Jesus Christ. All the truth of the Old Testament is fulfilled in Jesus. b) Jn 3:33-34. Christ reveals by means of the word. The truth is not some hidden secret doctrine. Christ is the way to the Father, the means of salvation. Also it is the will of God to liberate man, not to remain aloof from him. c) Jn 14:6. It is the person of Jesus that is the important thing to believe in. d) Jn 3:21; 2 Jn 1:6. Knowledge of the truth requires a pledge to live in the truth. It is not a theoretical but an existential practical knowledge, one which saves. e) 1 Jn 3:19. Truth serves a critical function. It gives us the ability to recognize the things of God, and shows us how to follow Jesus in truth. f) Jn 16:13. For John, there is a dynamic progression towards truth. There is no quantitative conception of the truth as something to be possessed. Rather, one “lives in the truth”, and Jesus provokes a decision in regards to the truth. The movement towards truth is also a movement towards God.

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2) The context of the notion of “truth” is found in the Jewish apocalyptic and sapiential literature, and also in the literature of the Qumran community. It is not found in Greek Gnosticism.13 3) John also speaks of the “Spirit” (pneuma) which represents the understanding of the truth of Christ and his revelation. A good example of this is found in Jn 19:31-37, the death of Jesus on the Cross. Here, the Spirit is symbolized in the “water” which flowed with blood from Jesus’ side.14 3.

Gnosticism and the Fourth Gospel

The history of the problem The problem of Gnosticism and the Fourth Gospel is treated in the study of the background of the Gospel.15 It has also been proposed by Bultmann, Bauer and many others that Gnosticism was the predominant ambience in which the Fourth Gospel was written, and that, therefore, it is the key to understanding the Gospel. The definition of Gnosticism related firstly to gnosis, “knowledge” which lay the foundation of Gnostic thought, was not seen as a theology, but as a charism or gift possessed by only select individuals. This special gnosis is redemptive knowledge. Those who have it are redeemed, divine. The principal concern of Gnosticism was to answer the question: “Where does man come from?” and consequently the question of whither do we return, “Where are we going?” To know one’s origins was to know one’s destiny. Salvation, then, consisted in a return to a pre-existent state of the soul. Research in Gnosticism has shown that it began in the 1st century AD in Asia Minor with the Samarian “Father of Gnosticism”, Simon Magus. It reached its peak with the great Gnostic systems of the 2nd century lasting until the 4th century and the Epiphany of Salamina. Scholarly research into Gnosticism began in the 19th century with Bauer, writing from 1835 and continued with Harnack (1909) and the History of Religion School: Reizenstein in 1904; Bousset in 1903; and Lidzbarski in 1915 and 1920.

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The Interpretation of Gnosticism Bultmann stands as the father of the Gnostic interpretation of the Fourth Gospel, maintaining in 1923, in an article on the Prologue, that Gnostic thought and categories, not Judaism, form the base of John. His work and theories raised the question of the background of the Fourth Gospel. Was it Jewish wisdom and apocalyptic writings, or Gnostic thought? Again in 1925, Bultmann wrote on the background of John’s Gospel, now speaking of John’s borrowing and use of the Gnostic primitive-redeemer myth. Does the Fourth Gospel have a ‘Gnosticizing’ tone to it, using language and concepts similar to those found in Gnostic writings, but always remaining essentially Judaic? Bultmann also noted how Schnackenberg maintained that knowledge that ‘saves’, as Gnosticism proposes, would, in itself, be a refutation of Gnosticism. The movement and its knowing was a purely intellectual venture, nothing more. This would exclude any sort of active ‘saving’. A major difference between John’s Gospel and pure Gnosticism is the nature of the dualism found in both. Gnosticism recognized a real ontological and metaphysical dualism. The world of spirit and matter are in opposition. The world of God and spirit are superior to the world of man and matter. When removed from its original place in the ideal world of the spirit and ‘trapped’ in matter, the soul undergoes degradation and corruption. In John, however, there is no such metaphysical speculation or dualism. John’s dualism is one of dialectic: man’s fallen nature is due to his sin, which contrasts with the goodness and perfection of the Father. There are not two mutually exclusive worlds, but, rather, God is creator of all, and works in the activity of both. In the Fourth Gospel, the emphasis is not on the separation of the world of the spirit from the flesh (though they are clearly distinguished), but, rather, on their unity in Jesus, who is sent into the world of men, by the Father in heaven. Man’s belief in Jesus unites him with the Father; it establishes a relationship between man and God. This is a Jewish not a Gnostic anthropology of man, in living relationship with God. John uses various signs and symbols to express the dialectical dualism, including light/darkness, height/depth, and truth/falsehood. We can also see in Judaism a sort of pre-Gnosticism which could have influenced John’s Gospel. One does not have to look solely to Gnostic literature to explain John. Despite what can be seen as a somewhat Gnostic

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tendency in the Gospel, it has been used in many ways as a polemic against Gnosticism. Several authors have written about Gnosticism and its relationship to the Fourth Gospel. Bultmann argues for the essentially Gnostic background of the Fourth Gospel, maintaining that the Gospel itself is a Gnostic work. He emphasized that the Gnostic ‘redeemer myth’ is a decisive source for John, who adapts and presents it in his Gospel. However, he says that Gnosticism antedated and influenced Qumran, though it should be noted that the essential element of the redeemer myth, the ultimate unitary identification of saviour and saved, is missing from John, Also John’s dualism is one of decision not a spatial dualism as in Gnosticism. E. Percy, in Etwas über der Ursprung der Johannes Theologie (1939),16 rejects Butlmann’s conclusions and states that all of the texts that Bultmann cites come from a period later than the time in which John composed his Gospel. E. Schweizer, in Ego Eime (Göttingen, 1939),17 shows the Mandaean origin of the Johannine expression, but claims that John uses it in a specifically Christian fashion. H. Odeberg, in The Fourth Gospel (1929),18 highlights the influence of Hellenistic Judaism on the Fourth Gospel. S. Schulz, in Untersuching zur Menschensohn (1956),19 sees syncretism in John between Judaism and Gnosticism. He takes up heterodoxy in Judaism and maintains that it is both the background of the Fourth Gospel and a Gnosticizing tendency. E. Käsemann, in Gesu letzter Willereden Johannes 17 (1966),20 sees a Docetic overemphasis on the divinity of Jesus, and rejects postulation of Gnostic themes in John. He sees Christ as the bringer of the glory of the Father, but maintains that not enough account is taken of Christ’s humanity. The whole question of Gnosticism is also discussed by Dodd and Brown.21 4.

Elements for a Critical Judgment

The Fourth Gospel could be the product of syncretism. The Christian community was influenced by its Hellenistic cultural milieu, although one does not have to accept the thesis which argues for a purely Gnostic or

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Docetic Gospel. If one can accept the syncretic formation of the Targum and Jewish sapiential literature, it is reasonable to accept a similar formation of Christian literature. An article by D. Moody Smith Jr supports the thesis of syncretic influence on John.22 Gnostic Use of the Fourth Gospel in the Second Century Ignatius of Antioch (c. 107). One cannot be sure that he knew the Fourth Gospel, but his writings reflect a similar Gnostic background. Basilides (c. 117-138). We know of him through the Fathers, especially Hippolytus and Irenaeus. He was a Gnostic who knew and used the Fourth Gospel, as evidenced by his comments on Jn 1:9; 2:4. The “Unknown Gospel” is the name given to Papyrus Egerton 2 (c.150).23 It has a definite Gnostic character, and its author knew the Fourth Gospel well. Ofite, another current of Gnostic thought, often cited the Fourth Gospel (e.g. Jn 5:37; 10:9; 1 Jn 2:1-11). The Valentinians, named after Valentine, a Roman Gnostic, c. 158-166, cite the Fourth Gospel. There is also a commentary on John’s Prologue written by a Valentinian named Ptolemy. The Odes of Solomon. These have the same Gnostic background or ambient as the Fourth Gospel, but never quote the Gospel directly. The Nag Hammadi Papyri. The 49 documents discovered in Upper Egypt in 1946 (including the Gospel of Thomas and the Gospel of Truth) reflect the same cultural influences as the Fourth Gospel. Conclusion The Fourth Gospel was utilized by 2nd-century Gnostics to serve their own purposes. Probably on account of this Gnostic reputation, the orthodox Fathers did not cite Johannine passages until after 170 AD. Some writers went as far as attributing the Fourth Gospel to Gnostic authors like Cerinthus. What is Gnosis? Gnosis was seen as “knowledge of divine mysteries reserved for an elite”, and implies a deep mystic union between knower and known.

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Gnosticism. The group of Gnostic systems of the 2nd century. Thus, when we say that John is non-Gnostic, we mean that the Gospel does not belong to one of these systems. Protognosticism. This term refers to the presence of Gnosticism in various schools of thought before the 2nd century, e.g. Platonism. Pregnosticism. This refers to the pre-existence of themes only later incorporated in Gnostic systems. Since the Fourth Gospel reflects the influence of pre-Gnosticism, the author can be called a “son of his times”. 5.

The Fourth Gospel and its Gnostic Characteristics

Truth/Falsehood. We have already seen how this theme reflects a strongly Judaic background. It is important to stress that Jewish literature itself has its own syncretic history. Judaism was influenced by pre-Christian Hellenism, and Jewish Scripture as we find it is not purely Jewish. Bultmann’s intuition is correct when he speaks of pre-Gnosticism and its influence on Johannine literature. There are various examples where John reveals his Judaic-Hellenistic background: 1) Jn 3:21 presents the dualistic terminology of light/darkness and truth/falsehood. 2) Jn 8:40-47. Personal aspect of truth which is linked to the person of Christ. This also reflects the Gnostic theme of opposing personalities. Notice that the Father of Truth (God) is opposed to the Father of Lies (Satan). 3) Jn 14:6. This verse is not typically Old Testament, but is more reflective of Gnosticism in its reference to “The Way”. See, however, Psalm 1 and Psalm 16:11. 4) 1 Jn 4:5-6. “The Spirit of Truth and the Spirit of deception”. This expression occurs very frequently in the Qumran writings and is also common in other Jewish literature. We can see from John’s terminology that his writings are syncretic, coming out of a Judeo-Hellenistic background. The Origin of the Redeemer As the primary concern for Gnosticism is the questions “Where do we come from?” (whence) (poden) and “Where are we going ?” (whither) (hopon), so too in John we find a great concern with Jesus’ origin. Though such a question of origin is typically Gnostic, John differs in that he is

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concerned with one man, Christ, while Gnosticism seeks the mysteries of all men. John is preoccupied only with Christ, who is from God and returns to God. John’s presentation is clearly Christian, but with a definite syncretistic stamp. Some passages illustrate this: 1) Jn 3:8. This is a call or invitation to discover Jesus’ origin. 2) Jn 7:27. The question of Jesus’ origins is theological, not geographical. The people see him only as a man from Nazareth and do not recognize his relationship with the Father. 3) Jn 8:14. Truth is on the level with God. Judaism has history filled with theological significance, but the Jews did not recognize or understand the importance of Jesus, even in the light of his selftestimony, miracles and signs. 4) Jn 9:29. The Jews express ignorance of Jesus’ origins. The question of origin can be seen as more theologically oriented than in Jn 7:27 where Jesus’ geographical origin was “known” by the Jews, i.e. Nazareth. However, in Jn 9:29 the origin spoken of is not so narrowly conceived. 5) Jn 13:3. Jesus is aware of his origin and consequently his destiny. The question of origins in the Old Testament does not hold the deeper theological sense which we find in John’s Gospel or later sapiential literature though such a concern is also present there. For the Christian, “saving knowledge” is knowledge of Jesus Christ who was from the Father, and through whom one could see the Father (see Jn 8:21-24; 14:9). The primitive Church’s reflections upon this ‘knowledge’ were set in the liturgical ambience and life of the community, and influenced the Gospels, especially the Fourth Gospel. The scope of knowledge in John is not the Gnostic’s strictly intellectual, individual and mystic gnosis. Rather, it is a personally salvific knowledge gained through wilful belief in, and commitment to, Jesus. The most primary characteristic of this Christian knowledge is love, and the message of love (agape) was a scandal to those who heard it outside of the faith, or who did not recognize Jesus’ divine origin. 1.

Identity in the Fourth Gospel

Bibliography Shalley, S. “Diversity and Development in John”, New Testament Essays 17 (1970-71): 276-292.

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Barrett, C. K. “The Dialectical Theology of St John”, New Testament Essays, 1972. 1) In the Fourth Gospel, we find situations which could be called ‘Gnostic instances’, and given a Christian interpretation in the form of a dialectic The fruit of the debate about the Gnostic character and identity of the Fourth Gospel has resulted in an understanding that the Gospel originated in a religious ambient of pre-Gnosticism in which the dialectic of Gnosticism was being formulated, and Gnostic language was originating. The Fourth Gospel is neither a triumph of Gnosticism or anti-Gnosticism, nor a reconciliation of the two into a higher level of understanding. Rather, it is the result of the paradoxical situation of a Gnosticizing religious ambient in which Gnosticism was not yet fully formulated. Consequently, the Fourth Gospel is Gnostic in language and concepts, and in its presentation of fundamental problems such as the dialectic between knowledge and ignorance. The Gospel is also anti-Gnostic in content. The principal content of John is not concerned with a special knowledge (gnosis); rather it presents love as a dominant theme. This clearly seen in Jn 13:35: “By this shall men know that you are my disciples if you love one another”. It is not any special knowledge that will set the disciples apart. There is a difference in content between the Gospel of John and Gnosticism. Bultmann was wrong to maintain an essentially Gnostic character for the Fourth Gospel because no such pure Gnosticism is found in John. The Fourth Gospel was not written by someone who merely added Christian texts to Gnostic ones to form the Gospel. Instead, an interpolation made use of the dialectical form which was found in the Gnosticizing religious ambient. Jn 6:26 illustrates the dialectic between a lack of understanding and full understanding. “Truly, truly, I say to you, you seek me not because you saw signs, but because you ate your fill of the loaves”. Jesus in the next verse emphasizes the fact that the people should not remain on the material level of ignorance where one labours for food that perishes, but rather they should pass to the spiritual level of understanding where one seeks and is given food that endures and gives eternal life. In Jn 6:28, there is a superb

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request on the part of the people, asking what they must do to pass from the material to the spiritual level in doing the work of God. Jn 6:29 gives the answer: that the Father has specially appointed the Son, sending him from on high to lead the people to the spiritual level of their belief. For the Jews, to do the work of God meant following the precepts of the Law. However, Jesus tells them that doing the works of God consists of believing in Him, the one sent by the Father. The Jews ask further of Jesus: “What signs do you do that we might see, and believe in you? What work do you perform? Our fathers ate manna in the wilderness; as it is written, ‘He gave them bread from heaven to eat’.” Jesus leads them from the material bread of manna to the spiritual bread which gives eternal life. Jesus himself is the bread of God who comes down from heaven and gives eternal life. A similar example of this movement from the material level and non-belief to the spiritual level is found in Jn 4:7-26, Jesus’ encounter with the Samaritan Woman at the Well. The contrast in this instance is between the water of the well, and the living water which Jesus offers. In v. 13, Jesus says to her about the earthly water: “Everyone who drinks of this water will thirst again, but whoever drinks of the water that I shall give him will never be thirsty again; it will become in him, a spring of water welling up to eternal life.” The Samarian Woman remains on the material level of ignorance because she says to Jesus, “Sir, Give me this water that I may not thirst, nor come here to draw”. Jesus then explains to her what he is talking about, and leads her to the level of belief. The Gnostic dialectic of the material and the spiritual worlds is found in John, yet not as a dualism in which the two worlds are not able to be traversed by Jesus, who comes from on high and returns there, leading others to the Father. 2) The notion of predestination is found in Jn 6: 44, 64, and 65 Bultmann notes a certain determination of predestination, as Jn 6:44 states, “No man can come to me unless the Father who sent me draws him, and I will raise him up at the last day”. In Jn 6:63-64, Jesus relates that, “It is the Spirit that gives life, the flesh is of no avail. The words that I have spoken to you are spirit and life. But there are some of you that do not believe.” The narrator notes that “Jesus knew from the first who those were that that did not believe, and who it was that would betray him”. In Jn 6:65 Jesus affirms: “That is why I told

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you that no one can come to me unless it is granted him by the Father”. From the text it could seem that man is commanded to draw himself to the Father, i.e. to have the Father draw him to revelation. There are two possible solutions to the problem of predestination as presented by the text. One involves a type of mythologizing on which what is called ‘the sphere of God’ includes all that is established and stable. This is the sphere of the saved. All outside the divine sphere is the world of the condemned. The second solution is that of rationalistic universalism, in which all are to be saved, God being the one who is solely responsible. We must be resolved to remain faithful to the text and retain the dialectical tension present between the two solutions proposed. God has become man in Jesus and has entered into dialogue with man in the plan of salvation. In Jn 12:47-48, Jesus gives the heroic testimony of God’s love: “If anyone hears my sayings and does not keep them, I do not judge him, for I did not come to judge the world but to save the world. He who rejects me and does not receive my sayings has a judge: the word that I have spoken will be his judge on the last day”. It is God who has the last word on being saved. God speaks to man through Christ on an historical dialogue. In Jn 12:49-50, Jesus relates: “I have not spoken on my own authority; the Father who sent me has himself given me commandment what to say and what to speak. What I say therefore I say as the Father has bidden me”. The application of essential categories of ‘saved’ and ‘condemned’ is antievangelical and in error. It is the formulation of a false problem in which God alone has the last word. Christ is the great sign of God’s love. God gives his love and invites man to love him, and is our brother in return. 3) The Christology of the Fourth Gospel is characterized by Christ in his functionality Christ is active, not static. This functionality of Christ is illustrated in John 6:27, 35, and 65. In Jn 6:27, Jesus is the one who actively gives the food which does not perish, but endures to eternal life. In Jn 6:35, Jesus is that food. He is the Bread of Life which frees man from hunger and thirst. In the Old Testament, the Torah, which contained the Law, was the bread of life which aided man in his everyday living. Now Christ is the new Law, the Bread of Life, the Way to life, an immanent presence in the

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historical life of man. In meeting Christ, the true direction and orientation of one’s life is discovered. The profound thirst and hunger which is born of man’s experience is satisfied by Jesus, the Bread of life. Jn 10:18 indicates a Christ who is all-powerful. Jesus the Good Shepherd in Jn 10 is the most significant image for Johannine Christology. Jesus has come that we might have life, and have it abundantly. Jn 1:14 relates that the Word became flesh and dwelt among us, presenting the dynamic of life in Christ. Becoming flesh means the risk of history, yet it was the choice of God to become man in history. The climate of the Johannine Church presents Christ provoking man, for Christ is the judge of the world. Christ is presented in action and the possible implication of Docetism is mitigated by the function of becoming flesh. 2.

The Ecclesiology of the Fourth Gospel

Ecclesiology is exemplified in John 17:20, “I do not pray for these only, but also for those who believe in me through their word”; and in Jn 10:16, “And I have other sheep, that are not of this fold; I must bring them also and they will hear my voice, so there will one flock, one shepherd”. The ecclesiology of the Fourth Gospel involves the single individual and the many in the community. The community of the Johannine Church is for the individual, yet the social element of the community is indispensable for the faith of the individual. Ecclesiology is necessarily Christology, and is also seen as realized eschatology. It is important always to see the individual as the larger community so as to guard against pietism. An individual has a social responsibility in light of the redemption of all by Christ. Eschatology of the Fourth Gospel This feature is the future realized and present as in the New Testament. John places particular emphasis on the Risen Christ in whom eternal life has already been presented to man. The paradox between the ‘future realized’ and the ‘not yet established’ is illustrated in Jn 4:23 and Jn 5:25. A Strain of Dualism This is present in the Fourth Gospel. The following types are distinguished. -

Cosmological: Jn 15:19 17:16

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Historical: Jn 4:9-24 (the Samaritan Woman at the Well) Jn 10:7-18 (the Good Shepherd) Ethical: Jn 1:5 (light/darkness) Jn 3:19-21 (Nicodemus) Jn 8:44-46 (truth/falsehood)

From these citations, one might conclude that John wrote of a pure Gnostic dualism. However, these verses must be contrasted with those which follow and present a diversity of Gnostic themes of Samaritan and Judaic influences. a) Cosmological. Jn 16:8: “And when he comes he will convince the world concerning sin and righteousness and judgment”. For the Gnostic, the world is totally evil and closed to conversion. Also, Jn 3:16 evidences the fact that God loves the world because he sent his only Son, so that whosoever believes in him should not perish but have life eternal. b) Historical. Jn 8:31-41 contains an historical continuity that the Jews to whom Jesus speaks are descendants of Abraham. However, Jesus explains that there is a discontinuity between Abraham and the Jews of Jesus’ time in that they seek to kill Jesus, who told them the truth which he had heard from God, unlike Abraham who heard and accepted God’s Word. c) Ethical. Jn 8:2-44 illustrates that a man is either a son of God, wherein he would follow Christ, or son of the devil, whereby he would reject and deny Christ. The Gospel does not contain an extreme Manichean dualism, rather, an essentially dialectical, more moderate dualism. This dualism respects the aspect of choice in which men approach and accept the true and the good, or reject it. 3.

The Johannine Church

This community was not preoccupied with orthodoxy or heresy. These categories came into use at a later time. It was not until the end of the 2nd century that the distinctions ‘orthodoxy’ and ‘heresy’ were first established. The Fourth Gospel rather presents a narrative theology. It reveals a lifestyle and does not dwell on orthodoxy or heretical belief and polemic against Docetism. These themes are therefore insufficient for describing the Johannine Church.

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Catechetical Instruction Becomes the Liturgy Bibliography Baumstark, A. Liturgie comparée (1953). Hahn, F. Il servizio liturgico nella Chiesa Primitiva (Paideia, 1972). Le Reaut, R. Liturgie juive et N.T. (Pontificio Isitituto Biblico, 1965). Moule, C. Gli origini del Nuovo Testamento (Paideia 1972), pp. 29-57. Vermes, G. Scripture and Tradition in Judaism (Leiden, 1961). a) There is a common background to the Old Testament and apocryphal Judaic literature, e.g. Qumran, The Odes of Solomon, Enoch, Esdras, Targum, and the Twelve Patriarchs (XII). The Gospel of John also shares this common background. In the New Testament, there is no rigid citation of the Old Testament, but there is a paraphrasing of the Old Testament verses; for example, in Acts when Paul cites the Old Testament in his sermons, he omits full specific citations because the people would have known the passages themselves through oral tradition. The basis of the commonality of the literary and cultural background of the Old Testament and Apocryphal Literature is that the Scripture was transmitted orally—as exemplified in Psalm 78:1-8 and Isaiah 51:7. The oral setting is typical of the transmission of the Scriptures. The New Testament is a rereading of the Old Testament through the Jewish culture (Midrash and Targum) in the light of the Christ Event. The use of the Targum is a very precious key to the New Testament which one cannot ignore as the Targum was the liturgical translation of the Old Testament into Aramaic. Many parts of the New Testament are Targumic developments, such as Jn 6:31, a typical rabbinic exposition. The Pentateuch, constituting the Torah, had a high level of importance for the Jews who considered it ‘more inspired’ than the Prophets. The Pentateuch was the Word for the Jews, and was passed down through oral tradition. b)

Oral Liturgical Tradition

During the time of the Exile, the oral tradition of the Pentateuch and the Prophets was written down, with Sacred Scripture coming to be an object of veneration. After the Exile, Hebrew was replaced by Aramaic as the language of the Jews. At an early date, the Hebrew of the Old Testament

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which was read in the synagogue, was no longer intelligible to many Jews. Hence, the original language of the Old Testament was supplanted by a translation into the vernacular, rendered after the reading of each verse or sometimes after two or three verses. At first, it was the duty of the translator to improvise, and not only was he allowed no written translation, he was not even allowed to refer to the Hebrew text. At an early date, however, the improvisation was replaced by written versions. A Targum is an Aramaic version of the Hebrew text, Aramaic being the language spoken in Palestine, Syria and Mesopotamia. Palestinian Targums are free, paraphrastic, and expansive, sometimes commentaries on the original Hebrew text. The Targum of Isaiah 53, for instance, completely inverts the meaning of the original by removing all idea of suffering, and turns the passage into a description of the glorious and triumphant Messiah. Nehemiah 8:8 is a Midrash from the time of the return of the exiles from Babylon and the rebuilding of the Temple. The verse shows how the Torah was reread and interpreted in the liturgical tradition. Because most Jews generally lost their knowledge of Hebrew, the Scriptural text was translated into Aramaic (Targum), the language of the common man. In the Syriac Churches, the Greek influence on the foundation of the Targumic tradition was strong. The Judaic Passover ritual carries over into the New Testament, with the Eucharist a continuation of the Old Testament blessing berakah, a ritual of thanksgiving and blessing to God for deliverance from Egypt. 1)

Characteristics of the Liturgical Tradition

a) This liturgical tradition was a living adaptation of present life and events, meant to illuminate contemporaneous events through the Scripture. b) It was meant to conserve the ancient traditions. For example Targum N of the 1st century AD is a written, codified record which relates to an ancient tradition going back to 400 BC. The Odes of Solomon can also be mentioned here. Most important in this regard are the Haggadah or narrations, which are developments based on the biblical texts used at the liturgies of the great feasts. In New Testament times, there were also Christian Haggadah centred on the person of Christ who was viewed in light of the Old Testament (e.g. the Didache, John 6).

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2)

Worship in the New Testament a) Lk 4:16-28 The Christians remained radically Jewish (as we do to the present day). This is seen in this text on the life of Jesus himself, who often entered the Temple on the Sabbath to teach and explain the prescribed Old Testament texts. Christ is seen in the light of the Old Testament as its fulfilment. b) Jn 6:59. Again, we see that the context of teaching in the Temple is very important as a model for the NT writings. The Apostles and early Christians were to continue the practice of Jesus. c) Paul in Acts 9:20 (Damascus); 13; 16 (Antioch); 14;1; 17:1-4. The purpose of this teaching was to apply here and now the Word of God (Acts 4:25-28).

3)

Jewish Feasts

The Christians observed the Jewish Sabbath day which ended the following Sunday morning. They added, however, their own prayers and particulars which gave their celebration a Christian character. Gradually, as the Christians gained their unique identity, they broke from the synagogue. Sunday became their day of celebration, the ‘eighth day’, the day of the new creation. They also gave importance to their own feasts, especially Easter and Pentecost, which became the foundation of the new liturgical calendar. Gal 4:10 and Col 2:16 show the Christians’ growing freedom in relation to Judaism, especially with regard to the first Jewish calendar, circumcision and the Law. 4)

The Gospels

These were partly written in the liturgical ambience, along with the desire for catechesis and instruction. There were also apocalyptic motives at work. 5)

The Way: Targums and Midrash

Bibliography Bloch, R. “Midrash”, Dictionnaire Biblique Spirituelle 5 (1973). McKenzie, John. “Midrash”, Dictionary of the Bible, p. 574.

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a) Targums are oral liturgical versions of Hebrew text translated into Aramaic. These ancient translations were sometimes not held in as high esteem as the original Hebrew. The translations were not strictly literal, nor too free in rendering the original. b) Midrash, a research or commentary on the Torah. These were indirect translations. For their origins, see Nehemiah 8:8. Midrash and Targums were born in the synagogue, where the Hebrew text read at services was translated in Aramaic by the priest as he read before the assembly. c) The synagogue or ‘assembly’ developed this oral tradition and provided a constant, stable environment in which the tradition could continue. d) Characteristics were essentially to help the people understand the sacred texts, to actualize the Scriptures for the people and to make them very concrete. The aim was to make them simple and clear, which does not necessarily mean that the translations were precise. Therefore, there was the danger that they could be too indirect. In the Gospels, parables are used in this way to explain biblical texts. There was a tendency to gloss, to make comments on, or aid explanations to the texts, even almost to the point of invention. The figure of Melchisedek, for example, is extensively developed in the Targumic tradition. Cf. Romans 19:6-8 for a use of glossing. Popular mentality led to an emphasis on miracles and marvellous happenings. Harmonization of texts to resolve contradictions sometimes involved even changes in the text itself. The Bible was taken as a whole. Chronological concerns are not too important, but rather the integral unity of Scripture is stressed: for example, Exodus 12:42—which developed late into the poem of the four nights (with the Exodus Event itself the third, and the Messianic times to come, the fourth). In the same way, the ‘days’ of Creation in Genesis are not chronological days, but, rather, creative periods. In the New Testament as well, the precise chronology of events is not of primary concern. Critical history was not within the scope of the Gospel writer; rather, they had catechetical purposes in mind (e.g., Mt 13, the chapter of parables).

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They were concerned with the faith and experience of the early Church, not the meticulous and strict recording of facts. Actualization. The desire was to make the texts real, to translate them so that their idea of meaning would be accepted by the people. Therefore, use was made of angels (malach, malachim), “divine messengers”, to establish authority. Also, many of the Psalms were given Messianic readings in the Targums which were not found in the Hebrew original. This was in order to emphasize the fulfilling of the Scriptures. Concurrence of readings in the liturgy. A link between the liturgical readings was created, forming a broad continuity. The presence of traditional interpretations. Interpretations were added to the traditions as they were handed on. A favourite traditional theme, for example, was Messianism which was ‘read into’ texts as they were passed on.

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Chapter 2: Jesus and Nicodemus Exegesis of John 3 Bibliography Latourelle, René. “Criteri di autenticità ispirata dei Vangeli”, Civiltà Cattolica 126 (1975): 529-548. Leroy, H. Rätsel und Misverständnis (Bonn, 1969). John 3 1 Now there was a man of the Pharisees, named Nicodemus, a ruler of the Jews. 2 This man came to Jesus by night and said to him, "Rabbi, we know that you are a teacher come from God; for no one can do these signs that you do, unless God is with him." 3 Jesus answered him, "Truly, truly, I say to you, unless one is born anew, he cannot see the kingdom of God." 4 Nicodemus said to him, "How can a man be born when he is old? Can he enter a second time into his mother’s womb and be born?" 5 Jesus answered, "Truly, truly, I say to you, unless one is born of water and the Spirit, he cannot enter the kingdom of God. 6 That which is born of the flesh is flesh, and that which is born of the Spirit is spirit. 7 Do not marvel that I said to you, ‘You must be born anew.’ 8 The wind blows where it wills, and you hear the sound of it, but you do not know whence it comes or whither it goes; so it is with everyone who is born of the Spirit." 9 Nicodemus said to him, "How can this be?" 10 Jesus answered him, "Are you a teacher of Israel, and yet you do not understand this? 11 Truly, truly, I say to you, we speak of what we know, and bear witness to what we have seen; but you do not receive our testimony. 12 If I have told you earthly things and you do not believe, how can you believe if I tell you heavenly things? 13 No one has ascended into heaven but he who descended from heaven, the Son of man. 14 And as Moses lifted up the serpent in the wilderness, so must the Son of man be lifted up, 15 that whoever believes in him may have eternal life." 16 For God so loved the world that he gave his only Son, that whoever believes in him should not perish but have eternal life. 17 For God sent the Son into the world, not to condemn the world, but that the world might be saved through him. 18 He who believes in him is not condemned; he who does not believe is condemned already,

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because he has not believed in the name of the only Son of God. 19 And this is the judgment, that the light has come into the world, and men loved darkness rather than light, because their deeds were evil. 20 For everyone who does evil hates the light, and does not come to the light, lest his deeds should be exposed. 21 But he who does what is true comes to the light, that it may be clearly seen that his deeds have been wrought in God. 22 After this Jesus and his disciples went into the land of Judea; there he remained with them and baptized. 23 John also was baptizing at Aenon near Salim, because there was much water there; and people came and were baptized. 24 For John had not yet been put in prison. 25 Now a discussion arose between John’s disciples and a Jew over purifying. 26 And they came to John, and said to him, "Rabbi, he who was with you beyond the Jordan, to whom you bore witness, here he is, baptizing, and all are going to him." 27 John answered, "No one can receive anything except what is given him from heaven. 28 You yourselves bear me witness, that I said, I am not the Christ, but I have been sent before him. 29 He who has the bride is the bridegroom; the friend of the bridegroom, who stands and hears him, rejoices greatly at the bridegroom’s voice; therefore this joy of mine is now full.30 He must increase, but I must decrease." 31 He who comes from above is above all; he who is of the earth belongs to the earth, and of the earth he speaks; he who comes from heaven is above all. 32 He bears witness to what he has seen and heard, yet no one receives his testimony; 33 he who receives his testimony sets his seal to this, that God is true. 34 For he whom God has sent utters the words of God… Introductory Pericope John 2:23-24 This serves as a transitional link between the preceding and following sections. 1) Jn 2:23 en tois Hierosolumois. Jerusalem in the plural. This is unusual (cf. 2 Maccabees 11:8; 12:9). It reveals a Hellenistic ambience. Semeia “signs”. The global sense of this term should be noted here. Up to this point in John’s Gospel, only one sign has been presented (at the Wedding Feast at Cana). However, this passage was written after the Resurrection, and so refers to all of the signs within Jesus’ lifetime. Those

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signs were known by all (Jn 12:36). The word semeia also links this pericope with the following story of Nicodemus, where it is repeated (3:2). The purpose of the signs was always to provoke thought (cf. Jn 7:31). At the time this Gospel was written (c. 90 AD), the Church faced many people who did not believe in Jesus Christ. These signs were presented ‘so that they might believe’ (cf. Jn 21:31). The concern of the Evangelist was not chronological but catechetical-liturgical. There is a revelation of Jesus here, a penetration onto his deeds and actions. Jesus is presented in the story of Nicodemus as the new way of worshipping and adoring the Father, and of presenting oneself to Him. This theme was begun in the last scene (2:13 ff) and continues through Chapter 4, especially in 4:23. It is clearly catechetical. Polloi episteusin, “many believed”. In John’s Gospel, the Risen Lord first appears in Jerusalem. Judea is presented as Jesus’ fatherland. This is the centre of the new community of faith. For Jesus, faith in the signs, or based on the miracles, is insufficient (cf. Jn 4:45; 48; 6:2). The people were looking for triumphalistic signs (Jn 6:26), but Jesus did not want this. The signs themselves are not important things. In this Fourth Gospel, the first part (Chapters 1:19—12:50) emphasizes the signs Jesus performed, and the second part (Chapters 13:1—20:31) the Glory of Christ, the love of God. There is a difference between the signs that the crowd want and the sign finally given, that of the Cross. In the story of Nicodemus, there is a general presentation in Jn 3:1-13, but 4:14 ff. specifically emphasizes that our regeneration comes through the Cross. The model of true faith is Christ on the Cross, the complete giving of oneself. Eis to onoma auton “in his name”. This is a Semitic mode of expression meaning the person (cf. Jn 1:12; 3:2, 18). Sometimes the signs were misinterpreted, or the identity of the doer of the signs incorrectly established, i.e. Christ was seen as a political liberator (Jn 6:14) rather than a spiritual liberator, one sent by God and working in his name. John 2:24-25. These verses are a presentation of the sovereignty and knowledge of Christ, which the Church fully understood only after his resurrection (cf. Jn 1:48; 5:42; 6:15; 21:7). This is knowledge like that of the Prophets, but, in Jesus, it is in special abundance, and so is a sign of his Messiahship. This type of knowledge is attributed to God in the Old Testament (cf. 1 Sam 16:7; 1 Kgs 8:39; Ps

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7:10). It is also found in the Qumran literature (cf. 1 QS 4:25; 1 QH 1:17). For John, it is sometimes a pessimistic knowledge, e.g. Jesus knows his betrayer. Gradually the knowledge comes to be seen not as the mark of an exceptional man, but as characteristic of one profoundly and intimately joined to the Father. General Division of Chapter 3 of the Gospel of John 1) Three Levels of Revelation (John 3:1-21) a) Amen, Amen “amen, amen” is the key to understanding the structure of Chapter 3. Each level of revelation in the discourse opens with these words. i) 3:3-4: Begetting from above ii) 3:5-8 Begetting of water and the Spirit iii) 3:9-13: How does this begetting occur? Descent and ascent of the Son of Man, i.e. Jesus. b) Gnostic language and problematic are present although John is writing before the systematic Gnosticism of the 2nd century. Water is very important in the Gnostic ambient. As we find the theme of water playing a big part in this section of John, we reaffirm our conclusion that we have a Gospel influenced by the modes of expression and culture of the time. c) An historical Christian concretization of the concept of begetting from above is included in Chapter 3. i) 3:14-16: The introduction ii) 3:17-21: The positive judgment of the light which has come into the world. Christ is the historical centre, the reality, the mediator of God in the world, He is begotten from above. His love is characterized by total giving, just as is the Father’s who sent him. 3:16 is a reflection of the early Church’s theological meditation on the Passion.

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Ministry, John 3:22-30

a) A parallel is drawn between Jesus and John the Baptist in that both are engaged in the ministry of baptizing. A polemic is presented between the disciples of John and those of Jesus. In the Synoptic Gospels, Jesus preaches. Here, he baptizes, ebaptizen. This also a parallel concerning the actions of Jesus in his ministry. b) John examines the way that the reign of God enters the world, that is, through catechesis and baptism. While the Synoptics stress preaching, the Christ of John’s Gospel is a Christ already ‘Christianized’. As seen through the theologically reflective eye of the Church, Jesus baptizes. 3)

Johannine kerygma John 3:31-36

Once again, we see preaching occurring in dualistic terms. The Gnostic technique of expressing two objects by one image is used. The dualism here is between heaven and earth, the ‘high’ and the ‘low’. In 3:1-9, John makes a Christian application of this dualism in response to the Gnostic concept of being born from above, of being from the higher or superior realm of existence. Exegesis of Chapter 3 1.

Jn 3:1-21 Examination of Key Words a) Jn 3:2 semeia (signs): the belief that signs point to the fact that Jesus is from God is very important throughout the whole Gospel. Signs provoke reflection and cause the viewer to seek further dialogue with God. Signs include all of Jesus’ life and are related to faith in Jesus, which accompanies his initiation of the Kingdom (see Jn 20:30). b) Jn 3:3 amen, amen. These words are important for the construction of these texts as they begin the various moments of revelation. The initial discourse immediately follows these words. gennethe anothen (born from above) generation or begetting from above, is essential and prerequisite for entrance into the Kingdom. Jesus is a prophet in the apocalyptic sense of coming from another (see the Meeting with the Samaritan Woman). c) Jn 3:5 the Gnostic phrase “born from above” is Christianized and given the new meaning of “born of water and the Spirit”, gennethe ex hudatos kai pneumatos. Here the concept has been expanded and the level of revelation is contrasted with the level of ignorance.

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d) Jn 3:6 is a technical construction of the Johannine Church which confronts a person and exhorts him to believe. The Spirit of Pentecost is the dominant factor. He who listens to the voice of the Spirit experiences his fruits and resultant liberty. e) Jn 3:11 oidamen “we know”. The presence of the first person plural is a superficial problem and appears elsewhere in John (cf. 1 Jn 1:3). Christ is presented as the apocalyptic prophet who comes from above. The plural may well indicate a catechetical presentation to the community. f) Jn 3:12 Jesus does not flee from earthly things. He starts there, but always moves further to the heavenly. g) Jn 3:13 ‘ascend-descend’. This verse explains how generation from above takes place. Jesus speaks of heavenly things, and must therefore be from heaven. Hence, he has first descended to us. At a later time he will return, i.e. ascend. The central attraction of this verse is the Son of Man. Concretization h) Jn 3:14. This apocalyptic presentation of Christian catechesis developed from the Targum tradition. i) Jn 3:16. Salvation comes through the “only-begotten Son”, the Son of Man who came to earth. Apoletai, “perish”: this word indicates condemnation and eternal perdition. j) Jn 3:17. Salvation can occur because Jesus was sent into the world not to judge krine in the sense of condemning it, but rather to bring it to eternal life. k) Jn 3:18. Heaven begins here and now, concretely realized. l) Jn 3:18. This verse begins the theme of light. Man loved darkness and therefore discriminated against the light. m) Jn 3:20. Whosoever works in light does the works erga of God and is saved. Disharmony Chapter 3 exhibits a structural disharmony in that the dialogue quietly becomes a monologue. The large portions of the monologue indicate the catechetical nature of this pericope. Recall the explanation for the use of the plural oidamen, “we know”, in 3:11. Those who desire an historical chronological harmony see problems here. However, this sort of harmonization did not lie within the intention of the Evangelist.

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Solution The Johannine Church understood that they did not have the exact words of Jesus, but rather the same Christ, not ipsa verba but ipse Christus, and it was this understanding that guided their thought and writing. The early Church worked over the text in keeping with its own Sitz im Leben. n) Jn 3:13, 16, and 19 support the whole activity of Jesus as portrayed in Jn 1:10-11 and Jn 12: 46 ff Jn 3:13. This verse is a maturation of the Church’s confession that Jesus truly is the Christ who ascended into heaven. Jn 3:16 is confirmed in Jesus as the only-begotten Son (cf. 1 Jn 4:9). Jn 3:19. This is a conclusion drawn by a mature community on the activity of Jerusalem (cf. Jn 1:10-11). 2.

The Central and Essential Themes

The main theme concerns salvation and how it is attained (see Mk 10:17; 12:28; 1 Cor 6;11; Titus 3:5-6; Heb 6:1; 1 Pet 1:23). Man must be born from above. The symbolic call of God urges man to be open to the renewing action of God. Jesus presents Nicodemus with a kairos, an opportune moment in history. John uses the language of Peter (cf. Pet 1:23) in calling for conversion and baptism. Nicodemus Jn 3:1. The Greek name Nico-deimos “conqueror for the people” was not unusual among the Jews as ‘Naqdimon’. Tal Bab Taanith 20a knew of Naqdimon ben Gurion, who was a wealthy and generous man in Jerusalem in the years before 70 AD (see Brown, 128-130). The name is also mentioned in Jn 7:20 and 29:39. Nicodemus was a ruler of Jews and a member of the Sanhedrin. Both titles stress the aristocratic level of the highest social class. They do not strictly represent only religion, but also power and politics (cf. Ezra 5:5 and Neh 2:16). Nicodemus lived before 70 AD when a fluid situation existed between Christians and Jews. Christianity was not yet decisively split from its Jewish-Synagogue roots. The problematic of Jesus’ difficulty in dealing with the mentality of the Jewish authorities and members of their hierarchy is more fully developed in Chapters 5, 7 and 10.

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Nicodemus embodies Rabbinic thought, while Jesus is a son of the common people, and also has the thought of the common man as his background. There are also social differences between Jesus and Nicodemus. Nicodemus calls Jesus “Rabbi”, but Jesus does not want this title. Nicodemus is of the official culture, which had its official teaching and lacks the hunger and thirst for the “light” brought by Jesus. Jesus represents a new teaching. He does not condemn Nicodemus, but sympathizes with him and his world. This situation, emphasizing the gap between the world of Jesus and the world of the rulers of the Jews, occurs many times in the Fourth Gospel tradition. The decisive point centers upon materiality and the failure of the Jewish leaders to respond to the light (cf. Jn 12:42). We now apply the knowledge of this background to the Gospel. John takes up the light/darkness theme in its ethical dualism, e.g. in Jn 3:20-21. Chapter 9:31, 38-41 is an application of the affirmation made in Jn 8:12: “I am the Light of the World….” For Christianity, however, man is not predetermined. Jesus calls men to make a choice, either for him or against him. John uses the light/darkness vocabulary, but adds the Christian aspect that the light has entered into history and become subject to the contingency of history. The Word is incarnate (Jn 12:35-36, 46). The Light (Jesus) has come and those who accept him will be freed from their sins, but those who reject him freely choose to remain in the darkness of their own sinfulness. Therefore, this is not cosmic dualities, but simply ethical dualism/antonymism. We also see here Jesus’ soteriological function in the world. In Chapter 9, John explains Jesus’ salvific action by using the dualism descent/ascent vocabulary of pre-Gnosticism. There is a difficulty here for us because the salvific action of the Incarnation transcends these categories. Background study of Gnostic and Jewish literature can never fully explain the uniquely Christian message of salvation as it is found in the Fourth Gospel. In John, there is a definitive connection between angels and the language of ascent/descent. Angels are the messengers of salvation: they descend to earth to tell men the Good News, cf. Jn 1:51. Jesus is seen as the messenger bringing salvation from the Father. Those who receive in faith the Word from above are born from above. What is the force of Johannine ascent/descent language? In general, all religions have an ascent/descent, or above/below, dualism. What interests us is the decisive salvific aspect of Christianity, i.e. if one desires to be

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saved, they must be born from above. The force of salvation through Jesus is to bring ‘high’ and ‘low’ together, to unite us with the Father. Jn 8:23 shows that Jesus is our Saviour precisely for that reason. Conclusion The Johannine intention is neither to declare an absolute determinism whereby men are predestined to living in the light or in the dark, nor to advocate cosmological dualism. For John, the implication of light and darkness is a result of one’s free choice for or against Jesus. Likewise, John’s use of ascent/descent language is both an adaptation of his cultural ambience, as well as a polemic against it. There was already in Wisdom literature the notion of descent from on high, but, for Jesus’ soteriological function, salvation comes only from the double movement of descent and ascent, cf. Jn 13;1. Christ ‘descended’ into men’s history. When one chooses Christ, Jesus ‘ascends’ to the Father. John 3:4. Jesus is misunderstood Misunderstanding occurs elsewhere in John’s Gospel, e.g. Jn 4:14-15 and 14:8. Jesus is presented as using enigmatic language. His words often carry a double meaning. In Jn 4:14, Jesus is talking about ‘living’ water, but the Samaritan Woman takes him to mean fresh-flowing water. In Chapter 3, Nicodemus takes the material meaning of genothen “born again” and not the spiritual meaning “from above”. He further asks Jesus what he means. This is a method of Johannine catechesis which the author partly borrowed from the popular Targumic style of questioning (cf. Mk 12:18-23). Nicodemus’s question occasions the disclosure of the second level of meaning in Jn 3:5. Dunatai “to be able”. This word has thematic value because it shows that the problem for Nicodemus and for all the people in the Gospel is how one is able to pass from the material level to the level of faith. Pos “how”. The force of this word serves to highlight the frequently seeming absurdity of John’s words, for example, as in “How can this man give us his flesh to eat?” (Jn 6:25). This verse shows how necessary it was for Jesus to descend to mankind to make possible man’s salvific ascent. One cannot enter the Kingdom of

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Heaven or be born from above unless Jesus be their mediator. Notice this necessity in Jn 3:13-15. The text also reveals that it was written in a catechetical circumstance. 1)

The Gospel of John is not a formally Gnostic work

Bibliography Hutin, S. Les Gnostiques (Paris 1969). Wilson, R. Gnosis and the New Testament. Yamauchi, Edwin M. Pre-Christina Gnosticism (Tyndale Press, 1973), pp. 85-90. Yamauchi states that we do not have any formal Gnostic texts dating from before the beginning of the 2nd century. John was composed between 85 and 90 AD and is contemporaneous with the early formation of Gnosticism when it began to develop its own characteristics and structure. Wilson asserts that before and during the period of the composition of John, there was no clear distinction between true Gnosticism and less formal Gnosticism. In his book The Gnostic Problem, Wilson explains: “To sum up, Gnosticism arises largely from an imperfect grasp of Christian principles by people brought up in the environment of the Hellenistic world, with its cosmopolitanism and its throng of competing cults; the Christian heresy is indeed only a part of a wider movement of which the origins are still obscure, although it would be roughly contemporaneous with the rise of Christianity. Even in its earliest stages Gnosticism in its Christian form was a danger to the Church. A danger which Paul and his fellows were not slow to resist. In the New Testament we have as yet only the first murmurs of the storm, which reached its height in the 2nd century, but they are enough to show that the danger had begun to make itself felt.”24 Serge Hutin speaks of dualism as a universal phenomenon which is characteristic of all religions anterior to the New Testament.25 This dualism is fundamental in various syncretistic religions in Asia Minor and Persia, in the period between Alexander the Great and John—c. 3rd century BC to the 2nd century AD. John 3:5a “born of water and Spirit” This embodies a level of teaching, a sacramental reference. We have here the presentation of the Christian doctrine of initiation. In Baptism, which

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is the external sign of faith, a person accepts Jesus and is accepted by the public Church. There is some dispute over the phrase ex hodatos, “of water”. Is it part of the original text or a post-Johannine addition? There are various opinions about the term Wellhausen, Bultmann, Lohse and others think that it is a later ecclesiastical interpretation for the purpose of explaining baptismal sacramentality, so making ‘Catholic’ an otherwise ‘Gnostic’ gospel. Wendt, Bernard, de la Potterie, and others thought that it is a secondary expression of the Johannine Church used for the purposes of making the intention of Jesus explicit. It could be thought anachronistic to depict Jesus speaking of Baptism at the beginning of his ministry. The writer has anticipated a later intention of Jesus. Also notice that the reference to water is isolated. It is not used in v. 8 where one would expect to find it. Water is not presented as essential; rather it is being born of the Spirit which is primary. In the Synoptics, Mt 4:17, Mk 1:15, the Evangelists express the necessity of conversion in order to enter the Kingdom of God. Mt 18:3, Mk 10:15 and Lk 18:16 all emphasize an attitude of childlike simplicity and honesty as a prerequisite for entering the Kingdom of Heaven. In John’s Gospel, conversion, believing in Jesus Christ and his Gospel message, and becoming as an infant, are all interpreted in terms of being born of the Spirit. The third opinion is that of Raymond Brown and Rudolf Schackenberg, who hold that there is ‘compact unity’ to v. 5. Brown concludes that “The baptismal motif that is woven into the text of the whole scene is secondary; the phrase ‘of water’, in which the baptismal motif expresses itself most clearly, may always have been part of the scene, although originally not having a specific reference to Christian Baptism; or the phrase may have been added to the tradition later in order to bring out the baptismal motif”.26 Brown further notes that “the phrase ‘of water’ is not the only reference to Baptism in this scene, and so its presence cannot be explained as an isolated act of censorship (by the ecclesiastical redactor). The Nicodemus discourse is followed immediately by a story in which it is emphasized that both John the Baptist and Jesus were baptizing (Jn 3:22)”. This pericope is a final product of Johannine catechesis and one cannot separate the two levels—one level stemming from Jesus himself, the other from the Johannine Church at the time of the Fourth Gospel itself and the tradition behind it.

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There is a profound unity in John that reflects the life of the Johannine Church through its catechesis and kerygma, and, as a result of this compactness, one is not able to apply Formgeschichte to the Gospel of John. G. L Martyn’s History and Theology (1968) contains a discussion of the polemic between the early Church (c.90) and the Jews. The application of this thesis is difficult because of complexity of the Gospel.27 Schnackenberg concludes that Jesus’ words to Nicodemus are not concerned directly with Baptism by water, but with the new creation by the Spirit of God. This is also the view of de la Potterie in Naître de l’eau et naître de l’Esprit. Though he does not exclude Baptism, he argues that the function of the Spirit is primarily related to faith: the “infusion of faith” is of supreme importance for the reception of the sacraments.28 2)

The Role of the Holy Spirit in Judaism and its Eschatological Functions

The Spirit was to bring about an inward change of heart, which would make a ready and perfect fulfillment of the Law of God possible (Ezk 11:19; 36:25-26; Jer 31: 31-34; Is 44:3). The apocryphal and rabbinical writings show that these ideas were current at the time of Jesus. a)

Apocrypha. The Book of Jubilees (2nd century BC), Jub 1:23.

“I will create in them a Holy Spirit, and I will cleanse them so that they shall not turn away from me from that day until eternity … I will be their father and they shall be my children”. It should be noted that the passage goes on to speak of the children of God, so that here too, as in Jn 1:12 ff and 1 Jn, the notion of a new creation through the Spirit is associated with divine adoption. See also Jub. 1:16; 5:12; and Ps of Sol 18:6. b) The Qumran community also believed that entry into the community brought with it complete purification and inward transformation. c) 1 QS 3:21. “Thou hast cleansed the perverted spirit from great transgression”. 1 QS 4:19-21. “He will cleanse him of all wicked deeds by means of a holy spirit, like purifying waters He will sprinkle upon him the spirit of truth.” The Holy Spirit is the purifying force: 1 QS 7:6ff; 9:32. Nicodemus could well have understood that Jesus affirmed the necessity of man’s being cleansed and totally transformed by God in order to reach

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the Kingdom of God. The notion that the Spirit was already actually given may have been on the whole confined to some special groups, and rabbinical circles may have expected it only in the future eschatological times. However, Nicodemus, a learned Pharisee, should have been alert enough to ask himself who could have dared to propound such a doctrine. Brown states that at least Jesus’ words should have meant for Nicodemus that the eschatological outpouring of the Spirit was at hand, preparing man for entrance into God’s kingdom. d)

Mt 4:17; Mk 1:15; Acts 11:17-18, 20, 21; 26; 18-20.

All these texts speak of the importance of conversion, repentance, and belief in the Lord Jesus Christ to reach the Kingdom of God, while the Johannine Corpus stresses the importance of the Holy Spirit, which guides one into all truth (Jn 14:26; 16:13-15). 1 Jn 5:6 observes: “This is he who came not by water only, but with the water and the blood. And the Spirit is the witness, because the Spirit is the truth. These are three witnesses: the Spirit, the water and the blood, and these three agree.” The traditional exegesis of this text interprets the water as Baptism, the blood as the Eucharist, and the Spirit as the efficacious presence of Christ. Jn 1:12-13. “But to all who received him, who believed in his name, he gave power to become children of God; who were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God”. In this verse, being generated by God equals being born of water and the Spirit in Jn 3:5, or being generated from above in Jn 3:3. Other examples of being generated of God are found in 1 Jn 3:9 (“No one born of God commits sin, for God’s nature abides in him, and he cannot sin because he is born of God”) and 1 Jn 5: 1, 4-5: “Everyone who believes that Jesus is the Christ is child of God, and everyone who loves the parent loves the child … For what is born of God overcomes the world; and this is the victory that overcomes the world, our faith. Who is it that overcomes the world but he who believes that Jesus is the Son of God?” 1 Jn 1: 3, 5-7 speak of koinonian “fellowship” with God. This is another expression for generation by God for being in communion with God. “Our fellowship is with the Father and with his Son Jesus Christ”. Christ is illumined through the Spirit, and that is how he fulfilled the design of the Father.

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In summary, Jn 3:5 manifests the personal rapport with Christ seen in the Church, and man can fundamentally choose to accept or reject this relation. The cooperation with the Spirit is manifested in the external sign of water symbolizing Baptism (Jn 7:39). Jn 3:5b: “to enter into the kingdom of God”. This verse implies communion with Christ. To enter into the Kingdom is to enter Christ through the Spirit. The Synoptic Gospels also speak of entering the Kingdom of God: Mt 13:3, 8-9; 19:17, 23; Mk 9:47; Lk 18:17. The Parable of the Good Shepherd in Jn 10, esp. vv.7-9, as related to Jn 3:5b. “I am the door; if anyone enters by me, he will be saved, and will go in and out and find pasture”. Finally, in connection with 3:5b, we have the association with Jn 3:13-14, with its emphasis on the final event of the glorification of the Son of Man on the Cross and belief in him. John 3:6: “That which is born of the flesh is flesh, and that which is born of the Spirit is spirit” We see here the Semitic mode of comparison between sarx “flesh” and pneuma “spirit”. The impossibility of man’s attaining the Kingdom of God by his own powers comes from the essential difference between the realms of being—flesh and spirit. Man belongs, by virtue of his earthly birth, to the region of sarx, and the divine and heavenly world of the pneuma is beyond his unaided reach. In Johannine thought, the nature is determined by its origin, as appears from the frequent use of einai ek, which affirms both the origin and type of being. It is sometimes used to characterize moral attitudes (see Jn 8:44; 1 Jn 3:8), but in the present passage it clearly designates two different orders of being. He who is born of the flesh is essentially merely ‘flesh’ and only he who is born of the Holy Spirit is of a spiritual nature and hence able to enter the higher (Jn 3:7), heavenly (Jn 3:23) and divine sphere (eis ten basileian tou theou, Jn 3:5). This man who is “born of the flesh” must also be “born from above” (Jn 3:7). The reader has been prepared for this line of thought by Jn 1:13, where human birth is contrasted with “birth from God”. It is up to man to make the fundamental choice and allow the divine pneuma as given by Jesus to make him anew. For John, there is but one sin, that is, resisting the Spirit and killing the divine life offered to man. Man participates in God’s divine life. God alone is properly Spirit and he draws man to himself. This is God’s work.

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3) The question of the origin of this opposition between the realms of “flesh” and “spirit” is important It is not a broadly Platonic dualism within man which divides the bodily and sensual from the spiritual and the mental, but the contrast between the transitory existence of the human creature on earth and the inviolable power of the absolute, spiritual life of God. Sarx is inescapable in this sense of helping man to attain his true and eternal life. This can only be done by the divine pneuma (cf. Jn 6:63). The Johannine contrast between “flesh” and “spirit” differs from the Pauline insofar as it does not envisage the propensity of the flesh to sin, but concentrates on its creaturely impotence. At first sight, it seems to approximate Gnostic thought, but on closer inspection, fundamental differences appear. Above all, the Gnostic believes that he is by nature possessor of the divine pneuma as the spark from the divine in the gloom of his earthly existence. It is the authentic kernel of his being, which he has to ‘know’ in order to be divinized again. In Christian teaching, however, pneuma is bestowed sacramentally on man and is superadded to his human “fleshly” existence. Brown similarly sees the contrast between material and spiritual, but as a contrast between mortal man, a ‘son of man’ according to the Hebrew mind, and a ‘son of God’, between man as he is in himself, and man as Jesus can make him by giving him a holy spirit. The Johannine contrast between the two realms has an initial counterpart in the Old Testament The Old Testament nephesh, “spirit”, is translated as anima in the Vulgate. Before the Exile, nephesh was a creature of space and time, a limited individual, not a divine spirit. With ruach there is a relational aspect between God, who is properly spirit, and man, who is not. Through that relation, man becomes knowledgeable of God who would otherwise remain unknown. Bashan, “flesh”, corresponds to “body” in John, i.e. man in his fragility. This meaning does not correspond to Paul’s use of “flesh”, which connotes a propensity to sin. For John, a neutral flesh does not exist: man chooses with for the light, the Spirit, or for darkness. Flesh is the moral aspect of man before God. It does not refer to an anatomical aspect of man. For example, Gen 6:3. “The Lord said, ‘My Spirit shall not abide in man forever, for he is all flesh”. Also Is 32:3: “The Egyptians are men and not

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God, and their horses are flesh and not spirit”. See also Job 34:14-15: “If he should take back his spirit to himself, and gather to himself his breath, all flesh would perish together, and man would return to dust”. Though “spirit” in Gen 6:3 and Job 34: 14-15 means the breath of natural life which comes from God (cf. Ps 105 [104] 29ff), the underlying thought is that permanent life is with God only, who is “spirit” in a pre-eminent sense (Is 31:3). The full reality of “spirit” is promised to man only in the last days: cf. Ezk 11:19; 36:26ff; Joel 3:1ff. The Old Testament often speaks of the weakness and unreliability of the flesh, the human impotence and dependence on God implied in the flesh. The way of contrasting the human and divine spheres is expressed even more strongly in late Judaism, and also appears in the text of Qumran, like 1 QS 4:29: “The creature of clay dare not compare himself to God and his deeds”; 1 QH 7:17: “There is no safety in the flesh but only in God”; also 1QH 8:31; 9:16. According to John, those born in the flesh so not believe: see Jn 1:13; 6:63-64; 8:12-15. Those born of the flesh are not able to pass from the senses to understanding the spiritual meaning without the sacramental help of the Spirit. The Fourth Gospel systematizes the contrast of the flesh and the Spirit. Flesh: In man, the spirit and the flesh are always linked and related in a dialectical way For John, those who are of the flesh are identified as the unbelievers. They are born in the flesh and remain creatures of the flesh because they do not accept and believe in Jesus. On the other hand, the faithful are those who receive Jesus and are born of the Spirit (Jn 1:13; 6:63-64). It is through the Spirit that human existence receives meaning beyond the material level. Those who judge according to the flesh (Jn 8:15) cannot recognize the heavenly sphere of existence, and they know neither where Jesus is from, nor where he is going (Jn 8:14). They are not able to pass from the visible, material level of their lives to the deeper, more spiritual level as revealed by Jesus and his life. They do not penetrate Jesus’ identity and see him as a sign and symbol of the Father (Jn 8:19). These unbelievers are the Jews (referred to by the plural verb “we know” in Jn 3:2) who will not accept the invitation to live the life of the Spirit on the basis of the provocative sign that is Jesus. Mt 16:17 also presents Jesus as the sign of the Father’s presence, and 1 Cor 2:11-12 is another important text in this respect.

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However, it is the Fourth Gospel which synthesizes the theme of flesh and Spirit. 4)

Spirit

The verb gegennemenon, “having been born”, indicates a situation which has already been established. It refers to a definite point in history, thus making the Christian life something that is chosen. Since the word refers to the Christian life in this way, as something which is already being lived, it identifies this passage as a meditation of the mature Church. 1 Jn 2:29; 3:9; and 4:7 tell us that the fruit of being born in the Spirit is not sin (see also 1 Jn 5:18). The Gnostics also sustained this idea of not sinning, but John intends a deeper sense. For John, birth by the Spirit means connaturality with the good, a dialectical co-existence with it. Even though one may commit individual and specific sins, one born of the Spirit cannot remain in sin for long. John is talking about the basic attitude and orientation of a man towards that which is good. In this way, John emphasizes the basic dynamism of Christian life (as Paul does, e.g. Gal 5:16), of walking in the Spirit, ultimately of doing good and avoiding evil. Jn 8:31-33 speaks of liberty as another fruit of regeneration. Those who do good are free. Doing good is the very foundation of freedom and the one who accepts and believes in Jesus is freed from sin. The Parable of the Vine and the Branches reinforces the importance of unity with Christ. It is only in union with Christ that a man can grow spiritually. 5)

The internal principle of regeneration

The Word of God: 1 Pet 1:22-23; James 1:17-18; 1 Jn 3:4 (the “reed” of God) Spirit: Jn 3:5-8; Rom 8:1316; Gal 4:6; Titus 3:5 In John, these two principles of regeneration are united in that they are essentially the same. The Spirit is the Spirit of Truth is the Logos of God, the design of God expressed. Ultimately, Jesus is the Word, and, after Pentecost, through the Spirit, Jesus remains with the disciples and the Church. Jn 3:34 and 6:63: Identity, the Word of God and the Spirit. We see that, in the Fourth Gospel, the Spirit is the comprehension and true

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understanding of Jesus. The entire Gospel is a re-reading of the life of Jesus from the perspective of the “hour” of the Cross and the special presence of the Spirit at that time. All of the events of Jesus’ life are related to that moment and understood in light of it. j) Jn 3:7 dei “it behoves” or must”. This is a technical term of the New Testament which indicates the design of God. It points to the necessity of being a Christian and accepting Jesus as the Christ. k) Jn 3:8. The key word in this verse is pneuma “spirit”. It is used here in a double sense. The historical usage of pneuma is a theologoumenon, and shows a ‘theology in the making’. The concept gradually developed and took on a deep theological significance. Pneuma as “wind” The wind was considered as the leaven, the source of fecundity and therefore of life itself. The Hebrews took this word and applied it to their monotheism to explain how God is One and yet manifest in many different ways throughout the world. They used the concept of wind to explain the action of God in the world, as it was an excellent technical means of persevering and explaining both the transcendence and historical presence of God. This term was also used in relation to Creation. In the West, we think of Creation ex nihilo, but the Hebrew mind, as expressed in the Old Testament, saw creation as an ordering, organization and innovation of that which already exists. Thus, creation takes place within history itself. For the Hebrews, the historical event of the Exodus was an experience of freedom from slavery, a freedom from the chaos of Egyptian oppression. It was only after the Exodus experience that they looked to the world around them and saw that the whole world was also being freed from chaos under the creative hand of God. Theirs was a very positive conception of creation. In Jn 3:8, pneuma has had various interpretations by different exegetes. 1) John Chrysostom, Lagrange and Bultmann among others have held pneuma as ‘paragon’, a metaphor. 2) Others, such as Ignatius of Antioch, Origen, Basil and Augustine, have interpreted it directly as ‘spirit’.

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3) The word perhaps has a double sense: as ‘wind’, it is symbolic. It is a continued image which participates in what it signified. In the Bible, the common word for ‘wind’ is anemos (Jn 6:18), so pneuma has the special sense of spirit beyond the other meaning of wind. So we see that we do not have an argumentative or purely conceptual theology, but rather a more reflective and symbolic theology. Pneuma does mean ‘wind’ philologically, but, out of a background of special and particular use (as, for example, in Deuteronomy), a second level of theological meaning emerges, which signifies the action and presence of God in the world. Both levels of meaning, “wind” and “spirit”, are validly found in this one word. In Jn 10:8, we have a similar instance of a single word with a double sense: to probata, “sheep”. The noun is a neuter plural and, as such, should be followed by a singular verb. In John, however, it is found with a plural verb, which indicates a special level of meaning other than that of the literal “sheep”. The secondary meaning of probata is men. What is important to realize is that this central parable of the Good Shepherd has a doctrinal content. Other words in 10:8 confirm the exegesis of probata: -

thelei is a word that has a personal reference which strengthens the ideas of pneuma as meaning more than just ‘wind’, i.e. spirit. - ten phonen. This term is also found in Jn 10:5 and there means “voice”, a more personal sense than simply “sound”. - houtos citing Mt 13:49. Schnackenberg says that this word, as used here, establishes the use of “wind” as a paragon. John uses this word to introduce an allegory (Jn 15:4). The same usage occurs in Jn 5:21, 26 where it indicates a real rapport between the Father and the Son (see also Jn 12:50). This relationship is emphasized again in Jn 14:31. Thus a doctrinal aspect is being stressed: the relationship of participation and communion between the Father and the Son. Outos unites the two parts of the verse: 3:8a presents “wind” as a theologoumenon and this image is the signifier (significans) which points to a deeper meaning. 3:8b speaks of the Spirit and the signified (significatus), i.e. Christ, the historical presence of God, and the invitation to all to communion with him.

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to pneuma hopou thelei pnei, “the wind blows where it wills”. Here the freedom of the Spirit is stressed. In Jn 4:21-23, those who worship in “spirit and truth” are freed from prejudices and the restrictions of sin. 1 Cor 12:11 states that God enters into contact with each person as he wills (see also 2 Cor 3:17). Here Nicodemus is invited to this state of freedom, just as the Samaritan Woman will be in Chapter 4. All’ ouk oidas pothen erchetai kai pou hupagei, “but you do not know whence it comes or whither it goes”. This is similar to Gnosticism and its unknown redeemer. Nicodemus is shown as meeting salvation. He is invited to grasp the spiritual level of events, and accept the gift that Jesus offers. Jn 3:9-10. These verses show that Nicodemus does not grasp the language of the Spirit. They are perhaps a catechetical device of the Johannine Church to put into relief the lack of understanding and the unbelief of the Jews as a whole. They also accent the following revelation of Jesus (cf. Jn 3:11ff). Jesus, in Socratic manner, provokes Nicodemus by saying “You are a teacher”. Nicodemus is a real rabbi, and this verse emphasizes his lack of understanding as opposed to Jesus/knowledge. Ginoskeis refers to a knowledge which in Judaism is always linked to faith, and thus is not a Gnostic intellectual knowledge, As a result, Nicodemus can see, but he cannot penetrate the real meaning, the actions of God (see Is 6:9; also Jn 6:69;8:31-32; 10:38; and 17:3). The third stage of revelation begins here. The first (Jn 3:3) spoke of regeneration in a generic sense; the second (Jn 3:5) introduced the Church and its faith. The third stage specifies the doctrinal content. The language is the technical language of the apocalyptic prophet. It gives true explanation of history and its events (for example, Moses and the lifting up of the serpent). The use of the plural in this verse must be explained. Different interpretations have been advanced. -

Christ and the Father (John Chrysostom): this is not faithful to the text. Christ and the believer (Schnackenberg): this is a good hypothesis. However, others say that the vocabulary of the verse seems to be proper to Jesus—and this, too, is just observation. Christ alone is speaking. Here the parallel is to Nicodemus’s use of the plural in v. 2.

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Christ seen in the Church. This seems to be the best hypothesis. It combines the second and third, and also fits into the catechetical purpose of the Gospel. Jesus is the apocalyptic prophet who sees and testifies. Now the Church brings its faith in him to the Judaic world.

1) Oidamen laloumen, “what we know, we, speak”. This expression is an extension of the testimony of the Johannine Church concerning the revelatory function of Jesus. a) The verb “to know” is used by Christ to express his direct knowledge of the Father (Jn 7:27; 8:55; 13:3; and 18:4) b) The verb “to speak” is explicitly a verb of revelation. Only Jesus is the Light, the revelation of the Father (see Jn 3:32; 4:26; 12:36b). Jesus speaks the words of the Father (Jn 12:4850) and by doing so accomplishes the work of the Father (Jn 3:34). In John, the Disciples also reveal the Word of God (see Acts 4:49; 3 Jn 12), but never in the same way that Jesus does. Apostolic preaching reveals the Word only indirectly through its preaching of Christ (Jn 4:29). 2) ho eorakamen marturoumen, “what we have seen we witness”. Testimony goes beyond the facts to their meaning and faith content. The phenomenology of revelation reveals a continuity of faith in Jesus as the Son of God. The Baptist (Jn 1:32, 34), the Evangelist (Jn 19:35), and the Johannine Church (1 Jn 1:2) all depend on Christ for their validity as spokesmen of revelation. Witness is the work of all the disciples. Jesus testifies directly to what He has seen (Jn 5:19-20: 8:38) and heard (Jn 3:32; 8:26, 28, 40) of the Father, while the disciples in their testimony of Jesus testify only indirectly to the Father. John presents Jesus as the testimonio-oculare or eye-witness of the Father, and gives visible testimony of celestial things. He is the Apocalyptic Revealer who looks at history from the point of view of God, and speaks of heavenly things which common men, like Nicodemus, are not able to understand. The Johannine Church uses the artificial language of an apocalyptic worldview to teach and explain the fact of Jesus’ incarnation. The use of the plural verb form indicates a movement from the ecclesial-catechetical

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expression back to Christ himself. There is no rigid, positivistic demand in John for the ipsissima verba of Jesus. 3) ten marturian hemon ou lambanete “the witness of us you do not receive”. Not accepting Jesus’ testimony is to refuse to believe (Jn 1:11; 3:12, 33). We conclude that Jesus is the Revealer of the Father (Jn 18:37), and his revelation concerns the Father’s plan of salvation (Jn 3:16ff). Jesus reorganizes his role in the plan of the Father (Jn 14:6) and has a functional soteriological attitude with respect to the accomplishment of salvation. There is no Platonic Gnosticism here as the Son very concretely lives and talks with the men to whom he brings salvation. John 3:12 epigeia/epourania, “earthly things/heavenly things There is a sense of Judaic dualism here between ‘earthly things’ of which Jesus spoke in Jn 3:3-8 and ‘heavenly things’ of which he will speak in Jn 3:13-14. On a deeper level, Jesus is presented as the Apocalyptic Revealer in this dialectical dualism between Judaism and Christianity. In order to be fully understood, the verse should be viewed in the light of 3:13. Bibliography Braun, F. M. Saint Jean, la Sagesse et l’histoire (NT Pat), pp, 123-132. Cullmann, O. Christ and Time (1963). Old Testament Background: Cultural Context The figure of the Son of Man developed out of Jewish apocalyptic thought, which pre-supposed a mysterious being who would come to the earth at the eschaton. John relates Jesus, the Word of God from Heaven, and fulfiller of the plan of God, to the concept of the Son of Man which we find canonically only in Daniel 7. In Jewish apocalyptic literature, we find a formal dualism between the things of heaven and earth, the sphere of God as opposed to the sphere of man (see Wisdom 6:19; 4 Esdras 4:21; Hebrew Enoch 10:5; 11:3; Odes of Solomon 34:4).

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New Testament Background Paul speaks of the concretization of the Father’s plan in Christ, the one who makes available to men the blessings of the heavenly places (see Phil 2:10; Eph 1:1-10; also Hebrews 9:23). a)

Ouranon: “heaven”

The Holy Spirit descends from heaven (Jn 1:32) and reveals the identity of Christ, the representative of the new messianic people of all believers. John the Baptist recognizes the ‘heavenly’ identity of Jesus. The Fourth Gospel is the continued revelation of the filial relationship of Jesus with the Father, and the Johannine Church uses eschatological terminology to describe the rapport (Jn 1:51). Jesus is transcendent (Jn 3:31b), coming from the sphere of God. The Kingdom of God is always presented as the sphere of the Father in the Fourth Gospel. Some manuscripts read “kingdom of heaven” for “kingdom [reign] of God” in Jn 3:5. b)

The Bread from Heaven

Jn 6:32-33 is an explicit Targum of the words of Exodus wherein Moses and Jesus are contraposed, as is the case with the Judaic content and Christian content in the apocalyptic setting. There are two levels of meaning present: heaven in the physical sense of a place; and heaven in the spiritual sense of the sphere of the Father. The Bread of Heaven is also represented on these levels. Chapter 6 presents the significance of the final event in the apocalyptic terminology. The historical, physical manna is contrasted with Jesus, the bread of life. Both are connected to living and dying (Jn 6:50-51; 6:58). Conclusion Heaven is not a Gnostic term as Bultmann holds, but rather represents the mystery of the Son of Man. Jesus’ rapport with the Father leads to him lift up his eyes to heaven (Jn 17:1) and he is glorified by the Father (Jn 12:1728). The full revelation of the person of Jesus comes in that hour when he is lifted up.

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John 3:13 anabebeken /katabas Some manuscripts add “who is in heaven”. This addition does not respect the rhythm of the sentence, and also the term “Son of Man” already contains this sense. 1) Some hold that this verse speaks of the historical ascension of Jesus, and a physical ascension does seem to be indicated in Eph. 4:9-10 and Jn 20:17. Jn 6:62 refers to a future ascension. This poses a problem, since 3:13 uses the verb in the perfect tense as if it has already occurred. Jn 3:14 refers to the Crucifixion in the future tense. This leads us to believe that, if John intended a physical ascension, he would have similarly used the future form in 3:13. Such an historical interpretation of this verse has been held by Augustine, Bede, Loisy and Bauer. 2) Other authors like Lagrange, Feuillet and Westcott held this verse to be a Wisdom saying which looks forward to what is to come. Deut 30:12-14 holds that man may know heavenly things through revelation without ever having entered the heavenly realm. However, Prov 30:4 and Baruch 3:29 stress the necessity of ascending to heaven for Wisdom. Our verse seems to be similar to Wis 9:17 and 4 Esdras 4:8. 3) Some hold that this saying is united by the Church to the kerygma which is presented in 3:14ff. The faith of the primitive Church in the incarnation is presented in a total, complete sense. This faith includes the belief in the resurrection and ascension and is presented in an apocalyptic ambience. Thus, the title “Son of Man” sets the tone of this verse. Christ ascended to heaven precisely because he descended. Because he descended, He was able to reveal heavenly things.29 John 3:13-14 Son of Man 1) Dan 7. In this text, the Son of Man assumes a corporate personality. He is an individual who represents “the Holy Ones” who assume power (Dan 7:13-14), destroys the power of evil, and establishes the rule of the “Holy Ones” (Dan 7: 24-27).

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2) We cannot base the proliferation of the title “Son of Man” in the New Testament solely on this one Old Testament text, but must turn to literature closer to the New Testament, i.e. Jewish Apocryphal literature, Midrashic reflections on the Old Testament, and Wisdom literature. Ethiopian Enoch from Jewish apocryphal literature provides us with a reasonable background and source for this title. In this work, the Son of Man is an individual who comes at the end of time enthroned on glory. He is a saviour, the vindication of the just, of heavenly and not earthly origin. This would more or less correspond to Jn 3:13 “no one has gone up to heaven except the Son of Man who has come down from heaven”. Is the issue of the Son of Man perhaps insoluble?30 3) It is important that we see that John’s verses are not isolated, but rather flow out of a larger apocryphal ambient. a) We are able to say that the use of the “Son of Man” is a commentary on various Old Testament texts: Dan 7; Ps 111(110); Ezk 1; Dan 1. It is a meditation on history. b) In the Qumran document 11 Melchisedek, we have another image of the Son of Man as the eschatological judge. This use of the title “Son of Man” is widely diffused throughout the New Testament. The influence of Qumran here is indirect, but it is indicative of the ambience in which the New Testament usage was developed. This type of eschatological environment, plus the historical reality and influence of Jesus of Nazareth, contributed to the development of the NT use of the title. 4) In the Synoptics, we have the problem of the use of the title “Son of Man”, but not in reference to Jesus (e.g. Mt 2:30). There are other times where it is clearly used to signify Jesus (e.g. Mt 2:30; 8:20; 11:19). In Jn 3:12, Jesus clearly applies the title to himself. 5) There are characteristics systematically applied to the “Son of Man” a) Throne of glory in apocalyptic pericopes: Mt 19:23; 24: 30. The function of the throne is to judge. He who sits on a throne is a judge. In Mt 16:27, Jesus says the Son of Man will judge each man according to his actions. In Mt 26:64, Jesus tells the High Priest

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that he will “see the Son of Man coming on the clouds”. Does this point to transcendence? The High Priest understands it as a reference to the divine sphere and declares that Jesus has blasphemed. b) The linking of the title “Son of Man” with the figure of the “Suffering Servant” is very clear in Mk 8:31. In Mt 17:9-22, Jesus speaks of himself as the Son of Man who will have to suffer and die. 3.

The Johannine Church

In speaking of the use of this title in John’s Gospel, one must remember the whole context of realized eschatology, and the place that this holds in the liturgy and prayer of the Johannine Church. All eschatological realities are already realized. For example: a) Judgment (Jn 5:25-30). “the hour is coming, and has come”. b) Communication with heaven (Jn 1:51). Jesus is seen as already being in direct communication with heaven. c) The Crucifixion itself is seen as glorification. The raising of the Son of Man on the cross suggests his raising up in glory (Jn 3:14; 12:23-24; 13:31). d) This raising of the Son of Man is also seen as the moment when the complete revelation of Jesus occurs (Jn 8:28). The ego eimi used in the verse is the absolute “I am” of YHWH in the Old Testament (see Ex 3:7-14). e) Jesus indicates his origin from above at the moment of his return to the Father (Jn 3:13). In Jn 6:62, the Crucifixion and ascension are taken together as the moment of Jesus’ return to the Father. f) Jesus is presented as giving eternal life in the present, under the personality of the “Son of Man” in Jn 6:27, 53, and 62. g) The title “Son of Man” is always presented at key moments in the Wisdom movement. Wisdom the Law (Torah) was seen as food for men. In Jn 6, a line is established between the Last Supper and the eschatological moment. For Jesus, the Word becomes food, the bread of eternal life for men. Here we are not on the level of magic, but of sacrament. We are raised to a spiritual level of experience to understand the spiritual meaning of Jesus’ words and actions. On the Cross, Jesus’ flesh becomes spirit. This is the fullness of the eschatological moment. Jn 3:13 has a Christological aspect in that it is Jesus of Nazareth who brings

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the gift of life from the heavenly sphere and gives it to men in his being “raised up”. His being raised up is the Christian moment of the Johannine reflection which occurs in the Judaic syncretistic ambient, and also in the light of apocalyptic thought. John 3:14-21: Christian concretization 1) Moses-Christ: this is consistently drawn in the face of certain themes or problems. a) Law: In Rabbinic literature the Law was identified with Wisdom and seen as bread to be eaten by men (Deut 10:18; Prov 9:5). However, John does not identify the Law with Wisdom, but with Christ, who is also Logos. Jesus recapitulates in his own person the fact of the Law (as given in the Pentateuch) and its meaning (as given in Wisdom literature). b) Revelation: Moses received revelation from God, the first revelation being the Name of God (Ex 3:14-15). In the Hebrew mind, learning someone’s name was a way of becoming friends with them, and, so by receiving God’s name Moses was invested with great importance in the eyes of the people. The name itself was so sacred that it could not be banalized by casually pronouncing it. Only the High Priest could say the name YHWH, and, even then, only four times a year in the Holy of Holies. The stereotyped formula for the name of God was either ani YHWH (I am YHWH) or ani hu (I am he) (cf. Deut 32:39; Is 43:10; 45:8; Hosea 13:4) (euphemized to adonai, the LORD). This is the third person singular of other verb “to exist” and is the dynamic name used to indicate the historical presence of God. This is rendered in the LXX and the New Testament as ego eimi. This is applied to John’s Gospel where Jesus himself is seen as revelation. In Jn 8:28, hoti ego eimi is the absolute use of ani YHWH/ ani hu. In Jn 8:58, the ego eimi puts Jesus outside time and into the celestial realm; “Before Abraham was I am”. In Jn 18:5-6, the use is less obvious, but still shows the solemnity and majesty of Jesus. c) There are two moments in the revelation of Jesus.

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-

The first is the Passion and Resurrection of Jesus during his ministry when he reveals the name of the Father (Jn 17:6, 28). Jesus comes in the name of the Father (Jn 5:43). He acts in the name of the Father (Jn 10:25), and the hour of Jesus’ glorification brings glorification to the name of the Father (Jn 12:23, 28). In all these passages, the source of revelation is the Father (the significatus or signified), while Jesus (the significans or signifier) points to him. - The second moment is after Jesus’ resurrection. “Now you ask for things in His name”. Jesus is in the realm of the Father in power, authority and glory. The Father sends the Spirit in his name (Jn 14:13, 26; 15:15; 16:23) and the great sin is to refuse to believe in the name of Jesus Christ, the only Son of the Father (Jn 13:8). In Paul, kurios is used to refer to Jesus instead of ego eimi, and it indicates the sovereignty of Christ.

-

We also find the direct application of Old Testament figures to Jesus. Jesus is seen as ‘the Way’, ‘the Good Shepherd’,’ the Life’, and ‘the True Bread’. As the Way, Jesus is the vertical completion of the history of Israel. As the Good Shepherd, he brings eternal life, something which only God can do. Jesus unites and completes the two levels of divine and human. The figure of the serpent raised to save the people in Jn 3:14 is not just a figure anymore. The serpent is the significans, while Jesus is the significatus. Jesus is the saving one who brings life.31 Zimmermann is of the Bultmann School and finds fertile ground here for demonstrating the Gnosticism of the Early Church. The procession of descent/ascent is not found in Wisdom literature, the Old Testament, or the apocalyptic literature, but only in the climate of Gnosticism. We must remember that John was a son of his time, and used Gnostic terms, though he was not himself a Gnostic.

d) Authority Moses: Moses was considered to be the unsurpassable authority (cf. the Book of Jubilees (2nd century AD)). He received the Law and revelation for the whole history of the world. There was no other revelation to come. Qumran regarded Moses as the ultimate teacher, and, to enter the community, one had to be converted to the whole Law of Moses.

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In John, Jesus is presented as the source of the Law, the Teacher. He came not to restore the Old Law, but to proclaim a new Law according to the Spirit which had been previously spoken of by the Prophets (Jer 24:7; 31:33-34; 32:39-40 and Ezk 36:26-28). Moses is not a type who prefigures Jesus, but is surpassed by Jesus who stands in an antithetical relationship to him. 2)

Research of the Universal Man in the Sapiential Movement

The research of man under the Spirit is much like that found in Paul. Christ is presented as the universal man, a transhistorical man for all times. Christ is the Logos, the Wisdom. a) Wisdom literature is open to all men, unlike Prophetic literature, which was directed to Israel alone. This follows as a result of the broadening of the Israelites’ horizons brought about by contact with other nations. The assimilation of Hebrew traditions occurs by means of Midrash. Prov 1—9 is a midrashic reflection on the Pentateuch. We find in the Midrash of Wisdom literature not a continuation of the historical personalities and figures of the Patriarchs, but rather their truth and traditions. Messianic and eschatological ideas of the classical type disappear in Wisdom literature. Only in Sir 36:1-17 does one find prayers for the liberation of Israel. The urgency of internal reform is highlighted. Formerly the deus ex machina type of liberation was stressed, but now the emphasis is placed on internal reform and liberation, Wisdom takes the place of the traditional Messiah. Christianity was really new because there was previously no idea of the incarnation of Wisdom (cf. Prov 8:12-14; 27ff; Is 11:12). b) In John, the same themes that are applied to Wisdom are applied to Christ. -

If Wisdom existed with God from the beginning, as spoken of in Prov 8:22-23, so did Christ: en arche en ho logos (Jn 1; 17:15). Wisdom descended from heaven and lived among men (Prov 8:31; Baruch 3:37). However, the descent/ascent of Christ in the Gospel is not exactly the same as that of Wisdom.

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The function of Wisdom is to instruct men on the things of heaven (Prov 4:13; 8:7; Job 11:6-6; Wisdom 9:16-18).

The Gospel of John is ecumenical. The concept of the Son of Man is universal. He is a figure for all humanity, for all times. Also the author of John has a broad outlook and used Wisdom Books not accepted in the Jewish canon. The Fourth Gospel is Judeo-Christian reflection. 3) For John, Jesus is viewed as the Son of Man of Wisdom literature. An even more central theme is that the whole eschatological ‘hour’ is personalized. The historical moment becomes salvific. Jesus is the eschatological event. The Gospel is more than a recapitulation of Wisdom literature. The sapiential background does not sufficiently explain its theology. a) John’s particular, rather enigmatic use of ‘world’ is not found in Wisdom literature. In John, we do find the conjunction of the idea of love for the world along with the Gnosticizing theme of dualism and a certain detachment from the world. b) The phrase “born of God” has a special meaning in John. “Being born of God”, seen as “believing”, is not found in Wisdom literature, but is a development out of the general Gnostic ambient of the Fourth Gospel. c) John often uses the verb “to believe” which is found only once in Wisdom, although “to know” and “to see” are used to convey a meaning similar to that of “to believe”. d) Even with respect to Qumran literature, we must stress that John differs considerably. John and Qumran both developed out of the same sapiential movement, but we cannot overlook the person of Jesus, his identity as Son of God, and historical incarnation, none of which are found in Qumran e) Synoptics. In the Synoptic Gospels, Jesus is presented as a wise Rabbi telling parables, proverbs and disclosing the will of the Father (Mt 11:25-27; Lk 10:21-22). This use of Wisdom expressions in the Synoptic Gospels serves as a starting point for an amplification of sapiential vocabulary in John. Notice that in the Synoptics Jesus says wise things, and he has wisdom, while, in John, Jesus is Wisdom personified: the Logos. The Johannine presentation is more developed, freer, and more creative.

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Thematic Exegesis of John 3:14

The premise behind our work is that this text is a theologization of history though symbols. The events of history are seen on two levels: 1) as a chronological, factual event, and 2) at the level of meaning or significance. Jn 3:14 is a theological reflection on Israel’s history. This is possible because Wisdom is seen as operating on two levels: 1) the level of man, and 2) the level of the divine plan and will. There are examples of this type of reflection in the Book of Wisdom. The second half of the Book of Wisdom is a midrashic homily on the Exodus-event. In Wis.18:3-4, the Pillar of Fire which guided the people in the desert is now seen as the light of the Law, the Torah. In Wis 16:26, the manna which physically fed the people is now transformed into the word of God, the Torah, which spiritually nourishes those who trust in God. a) The Johannine text is a new interpretation of the Exodus-Event. There has been a development from 1) the historical Exodus-event, to 2) the reflection of Wisdom on the Torah in light of the Exodus, to 3) the salvific coming of Christ. Christ is seen as the new Israel, and, with him, we have the beginning of a new People of God: those who believe in Christ. b) Jn 3:14 and the verb hupsothenai, “to be lifted up”. 1) There is an obvious parallel drawn between Moses and Jesus, but the meaning is deeper than is immediately apparent. a) Numbers 21:8-9. The account of Moses and the Bronze Serpent (see Brown, p. 133). There is a definite link drawn between physical sickness caused by the poisonous bites of the snakes and the spiritual sickness of the people in sin. In the Pentateuch, all occurrences were attributed to God, both good and bad ones. In the pericope, the action of conversion is externally concretized in that all who look upon the raised figure are saved and live. We are not speaking here of idolatry, as in 2 Kings 18:4; rather, a deeper religious reading of the text is required. God is implicitly considered the cause of salvation. b) Wisdom 16:6-7. This text explains in midrash, for didactic purposes, what was implicit in the account from Numbers: “For he who turned towards it was saved not by what he saw, but by Thee, the saviour of all.” It is definitely God who saves, but Wisdom also

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adds that God saves through His Word, the Law (Wis 16:11-12). Wisdom shows a higher level of reflection than Numbers. c) Rosh-Hashana, The Jewish New Year’s Day.32 This passage is an act of faith in the divine omnipotence of God which echoes the attitude of the Numbers account. 2) In Johannine Christianity, the raising up of the serpent is related to Christ’s being lifted up on the Cross. Just as those who looked (hidon) at the Serpent were healed, so now those who believe pisteuo in Jesus will be saved. “Seeing” is interpreted in its theological sense as the vision of faith. The Targum adds additional meaning and nuance to the verb hidon.33 The verb hupsoun, “to be lifted up”, does not only refer to the Crucifixion, but is also strongly connected to the Resurrection and Ascension. In John, ‘being lifted up’ refers to one continuous action of ascent; Jesus begins His return to His Father as he approached death (v. 13:1) and completes it only with His ascension (v. 20:17). It is the upward swing of the great pendulum of the Incarnation corresponding to descent of the Word which became flesh. The first step in the ascent is when He is raised up from the death; the final step is when He is lifted up to heaven”.34 The Cross itself is also a judgment on the world, but in a salvific sense. This theme of judgment is carried over from Num 21:6-8. Christ’s judgment is to break the force of evil in the world (Jn 3:17; 8:26; 12:31). 3) Jn 3:16. This verse is the application of the image found in 3:14-15. The opening words make this clear; outos gar, “for thus”, edoken, “he gave”. When the word is used with the full idea of “to be lifted up”, we see the Son as the full gift of the Father’s love. The Father gives Jesus as a sacrifice for many. In God’s plan, the Cross is the means of salvation. It is true, as we have seen before, that “lifted up” also contains the idea of glorification, but what is stressed here is the sacrificial character of this revelation according to the divine plan. The will of God and his divine plan are also implied in the strength of the word dei “must” in Jn 3:14 (see also Mk. 8:31).

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The special value of hupsosenai. a) The verb is not synonymous with staurothenai, “to be crucified”, which is used only once, i.e., in the actual crucifixion scene of Jn 19:18. The verb “lifted up” is more pregnant with theological meaning. This is evident in three pericopes.

Jn 3:14-15: “lifted up” conveys the idea of universality: Jesus was crucified for all men. The universality is highlighted by the use of the concept “world” in 3:16, 17 and 19. Here, man’s response of faith is mentioned. We believe in a Messiah who was lifted up on a Cross (Jn 19:37). b) Jn 8:28 Jesus’ being “lifted up” also brings experiential knowledge of God and Jesus’ bond with the Father. Two attitudes of God which give men knowledge of His will are expressed in Ezekiel. Ezk 6:7, 19, 13. Historical events of misfortune and punishment permit the Israelites to know God and His will. “You shall know that I am the Lord”. Ezk 35:10-11. God also reveals himself in salvific and prosperous events. “Then you shall know that I am the Lord”. In Jn 8:28, Jesus says, “Then you will know that I am.” Notice the Old Testament expression used here. Jn 8:28 also shows Jesus’ dependence upon the Father. Jesus is the agent of revelation. He received authority from God and is obedient to Him (see Jn 19:27 for a similar transfer of authority). c) This text brings about the full force of the verb “to be lifted up”. The Old Testament background of the idea in this pericope is Jeremiah 31:3-4, 8 which speaks of the reconstruction of Israel. God will gather together all the dispersed. The vocabulary of the Jeremiah theme is echoed in Jn 12:32, “And when I am lifted up, I will draw all men to myself”. This union will overcome the power of evil.

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In his being lifted up through crucifixion, Jesus gives himself most fully to men. The ‘hour’ of the Son of Man has finally come, and, in it, Jesus initiates the Kingdom God by the exercise of his kingly power. The Crucifixion is Jesus’ exaltation, whereby he is both enthroned in glory and further revealed to those who will “look upon” him as he is lifted up. See Zechariah 12:10. John theologically links all Jesus’ earthly activity to his glorification of the Father. It is always from a post-resurrection standpoint that John views and interprets the entire activity of Jesus’ life. It is in this way that Jesus’ death is seen as his final glorification. It is through the Crucifixion that Jesus calls and draws all men to Himself. John 10:16 reveals this dynamic attitude of Christ. The Good Shepherd calls his flock and those of his flock recognize his voice. (‘sheep’ is a technical apocalyptic term used to indicate people, and so we see the application of the parable of the Good Shepherd to Jesus and men). Those who are of his flock, who hear Jesus’ voice, phones (Jn 10:16), will respond. After his death, Jesus’ ultimate call, there will be a new flock, led by Jesus the one, true shepherd, poimen. In Luke’s Gospel, the universal significance of Jesus’ life and death is not expressed until the end, at the time of the Ascension. However, John expresses and develops throughout his Gospel the significance of the Cross as Jesus’ loving gift of self and eternal life to all men: ek tes ges, “Out of the earth” (Jn 12:32); ek tou kosmou, “out of the world” (Jn 13:1). These two expressions are theologically synonymous, and refer to Jesus; departure from this world and his return to the Father. The raising up in Crucifixion is an exaltation, enthronement and revelation of Christ. It is the establishment of his reign and the giving of himself in love to all men, whereby he also calls men to accept the gift and receive eternal life. In being raised up, Jesus returns to the Father, and draws all men to himself in return. General Study of hupsotheinai. The root word is hupsoo, “to exalt, lift up, raise”. There is a partial parallelism of hupsotheinai with doxasthe, “may be glorified” (root doxaxo “praise, honour, glorify, exalt”) and anabaino, “go up, ascend”. doxasthe is a complex word, carrying a sense of glorification through Jesus’ action in union and collaboration with the Father. It does not mean just his going to the Father (this would be the sense of metabainein). After

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Jesus’ death, the glorification of the Father will continue through the work of the Paraclete. By his death and resurrection, he will draw all men, pantas elkuso, to himself, and thus continue to give glory to the Father. These three parallel senses can be systematically represented. doxasthenai 1. Glory of the Father with the Son

metabainein =

ora

Jn12:32

Crucifixion The figure, the beginning of glory Resurrection 2. The glory of Jesus dependent on the Father

3. The glory of the Father through Jesus’ glorification in death, and afterwards by the Paraclete

Ascension

upsotho sense parallel to a second sense of dox enthronement third sense of dox panias elkuso (“all will be drawn”)

c) The central verse in John 3 is 3:14, with its use of the verb hupsothenai, “to be lifted up”. Some exegetes spend their time trying to establish that this chapter is a positive historical dialogue. This might be fruitless because it is not merely a dialogue with one man put down word for word, but is possibly a later reflection and catechesis of the Johannine Church. The original proponent and source of this line of thought is Josef Regal’s presentation of the experiment of Christ. One must always be aware of the theological unity of the final redaction of the Fourth Gospel. The approach to the study of the Gospel called structuralism was initiated in 1974 by Juan Carlo Gaeta of Heidelberg and others. Structuralism emphasizes the diachronic and synchronic elements of Scripture. Exegesis

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can be regarded as an experience of life, and, although the Gospel is a product of its time, it seems to go beyond it in many respects. Exegesis is an act intimately related to wisdom about life, rather than merely as a science and as knowledge, though, strictly speaking, exegesis refers to the scientific study of Scripture. 5. Light, Glory, Judgment (John 3:17-21) Bibliography Blank, J. KRISIS (Freiburg, 1964), p. 25. Chiemel, Jerzy. Luminère et Charita (Rome, 1971), 83-85. Conzelmann, H., FWNT 9 340-345. Dodd, C. H. The Interpretation of the Fourth Gospel (1970), pp 210-212. a) God is light as stated in 1 Jn 1:5, and in him is no darkness at all. First, there is the experience that God is love (1 Jn 4:8), and then it is discovered and experienced that he is light. Love carries life, and life is strictly joined to the symbol of light. The biblical experience sees God as realized in historical events, and God is experienced as love particularly through His historical presence. In reference to Jn 1:5, the newly baptized are called “the illuminated in the plan of God”. Thus, light in the NT is linked with baptismal catechesis. Dei Verbum #42 stated that “the Invisible God out of the abundance of his love speaks to men as friends and lives among them, so that he may invite and take them into fellowship with himself”. We are first presented with the given historical fact that God is love, and, further, the presence of God is illuminated by Christ as the light (which means love), as the only son of the Father who comes bringing salvation. The person of Jesus is described as the light in Jn 3:19; 9:5; 12:46. In Jn 9, the man born blind sees both the physical and the spiritual light carried by Christ, but the Pharisees are in spiritual darkness and blind to the light which is Christ. b) Judgment is the reason why Christ came into the world and this judgment is a self-judgment by men. Man condemns himself by willfully refusing to see the spiritual light of Christ, while Judgment

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in John is always a self-condemnation. The eschatological theme of light is found in Zechariah 14:6-7, which presents the physical image of a continuous day, an apocalyptical doctrine of the availability of God. Isaiah 18:8, 10 and 60:1 both use the figure of light to indicate the presence of God. According to Judaic traditions as found in the Testament of Levi 4:3 and Sefre on Deuteronomy 33:2, the Light is the Law. There is also an eschatological theme of a parallel between life and light. This world is darkness-night, but the epoch to come will be one of light-day. In the New Testament, it is typical of light to illuminate both itself and that which it falls on. The work of Christ is like the action of light, i.e. he reveals himself and the Father. The action of light as that of Christ’s work is exemplified in Eph 5:6-9; Rom 13:11-16; and Acts 26:17-18. In Jn 4:14; 5:25; 6:51, 58, Christ is presented as life, while, in Jn 8:12. 9:5, 12, 35-36, Christ is found simply as light. In the Prologue of John, note the theme of light and glory, specifically in Jn 1:14, with the result of the preceding verses where God as light is seen through various events which culminate in this light becoming flesh. For the Jews, the light becomes glory, and, in the prologue, the profound bond of light-becomes-flesh is expressed in the theme of glory. Glory in Hebrew is shekinah, which is also equal to light, and refers to the presence of God among men. c) In John, judgment is considered in the context of light: judgment is auto-condemnation as evidenced in Jn 3:17; 8:12-16; 12:47. Judgment means a condemnation in that it is in opposition to salvation (Jn 3:17-18). The Only-Begotten Son (this phrase indicates the reality of the communion in dialogue and love between the Father and Son) has come into the world as its light, not to judge the world or to condemn outright, but to save (Jn 3:17). In this context judgment is prophetic, not juridic. It invites men to the choice: faith in Jesus, which brings condemnation, or the rejection of Jesus, which brings condemnation. In making this choice, one judges oneself. Thus, those who are condemned have condemned themselves. 1) ‘To judge’. The noun is krisis, but the classical Greek word is diakrisis, which means ‘to separate, to discriminate truth from falsehood, a good

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from evil’. We see this sense in Genesis 15:10, where the sacrificial animal is cut in half. This is symbol of the divine judgment which separated the contraries found throughout the whole universe. Just as the torch passed between the two parts of the animal, Christ is the light bringing judgment, passing between and separating the good from the evil. 2) The theme of the judgment brought by Christ is found almost as a creed throughout the New Testament. a) Jn 5:27, 30. The judgment is an act executed from the level of the Father. Jesus himself is the judgment, the presence of the Father among men. b) Jn 3:17l 12:47; 8:15. This judgment is positive. It is not to condemn, but to strengthen, to ‘save, and call to life’. c) Eph 5:8-14. This text links Christ the light, and, consequently, our theme of judgment, with Baptism. The baptized are the illuminated ones, who have received the light and who have responded to the call to come out of darkness into the light. Clearly, this theme of Christ the light forms part of the Church’s baptismal catechesis. Note also that earlier (Jn 3:5), this chapter was already linked to Baptism through the image of water. This judgment which accompanies the coming of Christ the light is, therefore, something positive and creative. d) Jn 9:41. The whole of Chapter 9 is an example of those who are open to light and those (the Pharisees) who refuse the light and defend themselves against it. By fighting against the light, they condemn themselves (cf. Jn 12: 26-50). Jesus the light is the presence of God among men, offering them eternal life. He does not condemn, but sets up a dialectical situation within which men save or condemn themselves by their own free decision. 3) In this same way, the signs of the Fourth Gospel are discriminating, before which one can be open or closed. Signs provoke one to a choice. One cannot stay neutral before them. One will choose either light or darkness. The greatest sign is the sign of the Cross. This is the moment of judgment, krisis (Jn 12:31), the point at which men must make a choice. The Cross is the greatest sign of God’s love for men, and it demands of men a definite decision for or against faith in Jesus. This same thought is found in Paul as in John, although expressed in a different vocabulary. Through faith in Jesus Christ, says Paul, we are justified (Rom 3:21-25). God has condemned sin through Jesus. Now we

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must walk according to the Spirit, not the flesh (Rom 8:3). Through our faith, we accept the justice of God and will never be separated from his love (Rom 8:37-39).

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Chapter 3: The Mission in Samaria Exegesis of John 4 John 4 1 Now when the Lord knew that the Pharisees had heard that Jesus was making and baptizing more disciples than John 2 (although Jesus himself did not baptize, but only his disciples), 3 he left Judea and departed again to Galilee. 4 He had to pass through Samaria. 5 So he came to a city of Samaria, called Sychar, near the field that Jacob gave to his son Joseph. 6 Jacob’s well was there, and so Jesus, wearied as he was with his journey, sat down beside the well. It was about the sixth hour. 7 There came a woman of Samaria to draw water. Jesus said to her, "Give me a drink." 8 For his disciples had gone away into the city to buy food. 9 The Samaritan woman said to him, "How is it that you, a Jew, ask a drink of me, a woman of Samaria?" For Jews have no dealings with Samaritans.10 Jesus answered her, "If you knew the gift of God, and who it is that is saying to you, ‘Give me a drink,’ you would have asked him, and he would have given you living water." 11 The woman said to him, "Sir, you have nothing to draw with, and the well is deep; where do you get that living water? 12 Are you greater than our father Jacob, who gave us the well, and drank from it himself, and his sons, and his cattle?" 13 Jesus said to her, "Every one who drinks of this water will thirst again, 14 but whoever drinks of the water that I shall give him will never thirst; the water that I shall give him will become in him a spring of water welling up to eternal life." 15 The woman said to him, "Sir, give me this water, that I may not thirst, nor come here to draw." 16 Jesus said to her, "Go, call your husband, and come here." 17 The woman answered him, "I have no husband." Jesus said to her, "You are right in saying, ‘I have no husband’; 18 for you have had five husbands, and he whom you now have is not your husband; this you said truly." 19 The woman said to him, "Sir, I perceive that you are a prophet. 20 Our fathers worshiped on this mountain; and you say that in Jerusalem is the place where men ought to worship." 21 Jesus said to her, "Woman, believe me, the hour is coming when neither on this mountain nor in Jerusalem will you worship the Father. 22 You worship what you do not know; we worship what we know, for salvation is from the Jews. 23 But the hour is

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coming, and now is, when the true worshipers will worship the Father in spirit and truth, for such the Father seeks to worship him. 24 God is spirit, and those who worship him must worship in spirit and truth." 25 The woman said to him, "I know that Messiah is coming (he who is called Christ); when he comes, he will show us all things." 26 Jesus said to her, "I who speak to you am he." 27 Just then his disciples came. They marvelled that he was talking with a woman, but none said, "What do you wish?" or, "Why are you talking with her?" 28 So the woman left her water jar, and went away into the city, and said to the people, 29 "Come, see a man who told me all that I ever did. Can this be the Christ?" 30 They went out of the city and were coming to him. 31 Meanwhile the disciples besought him, saying, "Rabbi, eat." 32 But he said to them, "I have food to eat of which you do not know." 33 So the disciples said to one another, "Has any one brought him food?" 34 Jesus said to them, "My food is to do the will of him who sent me, and to accomplish his work. 35 Do you not say, ‘There are yet four months, then comes the harvest? I tell you, lift up your eyes, and see how the fields are already white for harvest. 36 He who reaps receives wages, and gathers fruit for eternal life, so that sower and reaper may rejoice together.37 For here the saying holds true, ‘One sows and another reaps.’38 I sent you to reap that for which you did not labour; others have laboured, and you have entered into their labour." 39 Many Samaritans from that city believed in him because of the woman’s testimony, "He told me all that I ever did." 40 So when the Samaritans came to him, they asked him to stay with them; and he stayed there two days. 41 And many more believed because of his word. 42 They said to the woman, "It is no longer because of your words that we believe, for we have heard for ourselves, and we know that this is indeed the Saviour of the world." 43 After the two days he departed to Galilee. 44 For Jesus himself testified that a prophet has no honour in his own country. 45 So when he came to Galilee, the Galileans welcomed him, having seen all that he had done in Jerusalem at the feast, for they too had gone to the feast. 46 So he came again to Cana in Galilee, where he had made the water wine. And at Capernaum there was an official whose son was ill. 47 When he heard that Jesus had come from Judea to Galilee, he went and begged him to come down and heal his son, for he was at the point of death. 48 Jesus therefore said to him, "Unless you see signs and

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wonders you will not believe." 49 The official said to him, "Sir, come down before my child dies." 50 Jesus said to him, "Go; your son will live." The man believed the word that Jesus spoke to him and went his way. 51 As he was going down, his servants met him and told him that his son was living. 52 So he asked them the hour when he began to mend, and they said to him, "Yesterday at the seventh hour the fever left him." 53 The father knew that was the hour when Jesus had said to him, "Your son will live"; and he himself believed, and all his household. 54 This was now the second sign that Jesus did when he had come from Judea to Galilee. Introduction As one can see from a comparison with Acts 8, the ambience of the chapter is that of the Palestinian Church, and again it is catechetical. John 4 can be used to explain the catechetical concerns of the entire Gospel. The chapter shows the passage from Judaism to Christianity through two levels of comprehension or meaning: the historical and the theological. a) On the historical level is the Well of Jacob and the water (4:6). Throughout history, the image has been seen on various deeper levels of meaning. In the Old Testament, it signified wisdom (i.e. the Torah, the Word of God, and everything that gives life). Here in the New Testament it is linked to Jesus himself, the Christ, and the Messiah. Here, the image receives the deepest meaning. Christ is the new Torah, the life-giving Logos (4:26). This one symbol or image carried various meanings throughout history. The fact, the well itself, is the significans. The significatus, the meaning, is the Torah and then Christ himself. He is in another sense the significans as he points to the Father. b) On the historical level, we also have the Samaritan Woman. c) Finally, there are the Apostles and food. The food is transformed to the theological level of meaning by Christ, into the will of the Father (4:34). Food, for Jesus, “is to do the will of him who sent me”. We can also divide the chapter into two moments: of Jesus with the Samaritan Woman, and the other of Jesus with the Apostles.

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The Samaritan Woman (Water), John 4:1-30 1) One should immediately note that Jn 4:1-2 is connected with Jn 4:1-3, which is connected with Jn 4:43-45, in that they give a geographical description of the setting of the scene. These two short sections open and close the entire pericope.

For Jn 4:1-3, see also Mt 4:12; 14:13. Matthew here presents the systematic flight of Jesus from Judea. Note that John adds that Jesus, through all of this, is doing the will of the Father (Jn 4:35). We can say, however, that Jesus’ flight from Judea is a theme based on historical experience. Jn 4:44 presents a problem. Historically, Jesus’ home country was Galilee, yet here in John it is said to be Jerusalem. We have here an instance of how John uses the traditional data in an independent way. For John, the doctrine governs the data (the traditional data is presented in Mk 6:4 and Lk 4:24). Thus, in Jn 4:1-3, 43-45 we have a fragment of an original topographical frame or Jesus’ activity which is subsumed into a specially constructed framework to bring out the theme of the mission to Samaria. __________________________________________________________ Excursus: The Geography and Origins of the Fourth Gospel John and the Synoptic Gospels Bibliography Buit, M. du La Géographie de la Terre Sainte (Du Cerf, 1958), p, 170 ff. Galilee: the first centre of Jesus’ activity; Nazareth, Cana Capernaum, and Genesareth. Journeys: to Jerusalem, Tyre-Sidon, Caesarea-Philippi, and Perea. Judea: Jericho, Ephraim, Bethany, and Jerusalem the cultural centre. The historian Josephus Flavius (37/38-100 AD) in The Jewish War wrote that the above mentioned are small villages.35 Thus, Jesus worked with the very simple people of his own social level. Specifically, John respects the

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basic tradition but also has his own special accents for theological purposes.36 The basis of the traditions: Sea of Galilee and the River Jordan Proper to John: Cana and Tiberias Not in John: Corozain and Decapolis John centers the activity of Jesus in Jerusalem, especially in the Temple, which, for the Fourth Gospel, is the heart of revelation—the Gospel of the revelation of Jesus Christ. We can conclude that the Johannine Church was born under Judaic influence. It is a product of believers coming from Judea, with its roots in the Judaic life. ____________________________________________________________ 2.

The preparation of the scene: John 4:1-6 a) Jn 4:1. The first problem is whether the verses should read ho Iesous or ho kurios. Some manuscripts read ho Iesous: X, TH, D (X and D are very important). Others read ho kurios (A, B, C, K, L) The title Kyrios is given to the resurrected Jesus in Ch. 20. Thus we could very well have a post-paschal catechesis.37 The phrase Hos… hoti Iesous (“When ... that Jesus”) is very contorted. The whole thing is made complicated by 4:2, which is a redactional addition contradicting 3:22, 26. It shows that at that moment in the development of the Gospel, there was a conflict between John the Baptist’s disciples and those of Jesus. Hoi pharisaioi. The Pharisees were very pious and devout followers of the Law, who had all effective power over the Jews after the Fall of the Temple in 70 AD when the priests were removed (cf. Jn 7:32, 45; 11, 47; 18:3). b) Jn 4:3. Jesus took the shortest way north from Judea to Galilee through Samaria, instead of along the Jordan, a more common

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route for Jews making such a journey. This verse parallels Jn 4:4345, forming an historical framework of events. c) Jn 4:4.edei: “It behoved him”/ “He had to pass through Samaria.” This indicates that Jesus was in a hurry. Samareias (yshmria) (1 Kgs 16:24; 2 Kgs 17:6; 18:10). d) Jn 4:5 Suchar. There is a controversy over what this actually refers to. Schnackenberg holds that it is Askan. Albright maintains it is Balata, which is identified with Sichem [Shechem], and that the name Sychar in the text resulted from a transposition of letters (see the treatment by Brown). Sichem is a good possibility, especially since it is also a place associated with the Patriarchs (Gen 37:14-17; Deut 11:30; Joshua 24:32; Jer 33:19; 48:22). e) Jn 4:6 pege: “well” can also be translated “fountain” to emphasize the sense of fresh water. The “sixth hour”—is 12.00 noon, or, more generally, afternoon (cf. Jn 1:39; 4:53; 19:14). This an unusual time for a woman to go to draw water, and indicates that the woman probably was a prostitute and went to the well when no one else would be there. This sets up the scene so that Jesus can have a private dialogue with her. 3. Well of Jacob (Water), John 4:7-15 a) Dos moi pein: “give me to drink”. As is usually the case in John, Jesus takes the initiative (cf. Jn 6:34), here by speaking first, starting the dialogue. b) Jn 4:9 sugchrontai; “associate”. This not found in the Codices X, D, a, b, c. Here we have a ‘re-reading’ of Jesus in the context of the contemporary situation of the Johannine Church. This verse, along with Jn 4:12, 20, serves to supply the cultural base which underlies the encounter with the Samaritan Woman. A Jewish regulation of c. 65-66 AD (cf. Middah 4:1) warned that Samaritans were ritually impure, so Jesus was seen as risking impurity by association with the woman at the well.38 Jn 4:9, 12, 20 yield some insight into the Sitz im Leben of the Johannine Church concerning the contrast between Samaritans and Jews. The conflict

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between them stemmed from a very old antagonism between tribes of Israel and Judah, In John’s Gospel, both points of view are presented. -

-

The Jewish point of view: see 2 Kings 17:24-41. After the conquest of Samaria by Babylon, many of the native Israelites were deported and replaced by foreign colonists. These people set up their own gods in Israel, and a grotesque syncretism with Judaism resulted (see Ezra 4:2). After the Exile and return to Israel, the Jews began to rebuild their own city and temple. The Samaritans tried to interfere with the work. In the eyes of the Jews, the Samaritans were more pagan than Jewish. The Samaritan point of view. The Samaritans held that they were true descendants of Israel, and heirs of the Mosaic tradition. They continued the cult of Mount Gerizim founded by Moses (Deut 11:29). In their eyes, the Jews were the apostates for Eli moved the sanctuary to Shiloh, thus abandoning the original site ordained by Moses on Gerizim.

Judgment. The Babylonian Exile exacerbated the old antagonism between the North (Samaria) and the South (Israel). One can affirm two things: 1) There were true native Israelites in Samaria during and after the Exile. 2) There were also present foreign colonists who had been sent into Samaria at the time of the Exile (see 2 Kings 24:14 and 2 Chronicles 34:9). The Jews who remained in Samaria were relatively open to their neighbours and their religions, unlike those Jews who went in exile, who formed their own ‘ghetto’ to preserve their traditions and faith.39 This receptivity to the influences of Hellenism in the 3rd century BC on the part of the Samaritans corresponds to the situation in the Fourth Gospel. The Samaritan Woman is more open to Jesus and more enthusiastic about meeting him than Nicodemus in the preceding chapter. c) Jn 4:10 We are concerned here with two terms: Ten dorean tou Theou: “the gift of God” and soi hudor zon “this living water”.

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Bibliography Cullmann, O. “Samaria and the Origins of the Christian Mission”, The Living Church (London, 1956), pp. 185-192. Leroy, B. Rätsel und Misverständnis (Bonn, 1968), p. 88. Sabugal, S. Xristos (Herder, 1972), pp. 207ff, p. 281ff. Walker, R. “Jungerwort und Herrenwort: Jn 4:39-42”, ZNW 57 (1966): 4954. 1) First, the Sitz im Leben of these expressions should be examined. In doing this, Jn 4:39-42 provides a very important link to the existential context of the pericope. We see that many were led to believe because of the testimony of the Samaritan Woman who served as a ‘doer of faith’. Further, many more believed when they had the first-hand experience of Jesus’ preaching and witnessed the signs of his power (cf. Mt 10:5). We find two types of preaching in this pericope. Firstly, there is the direct preaching of Jesus during his two-day stay in Samaria. Secondly, there is the indirect preaching through another person, in this case the Samaritan Woman. In Jn 4:31-38, the same theme is developed but with a different image. The Johannine Church will gather the fruits of the harvest, while it was Jesus who sowed the seeds of faith. 2) The community of Samaria is also presented in Acts 1:8, 8:1-25; 9:31; 15:3. These verses recount the Samarian mission and catechesis by the Apostles. This same catechesis is also reflected in the Fourth Gospel. 3) The expression dorean tou hagiou pneumatos, “the gift of the Holy Spirit”, is found in Acts 2:38 and 10:45; and dorean tou Theou “gift of God” is found in Acts 8:20. In these verses, the gift spoken of is faith in Jesus Christ, who died for the sins of men. This gift of the Holy Spirit is a mature adult faith. The incomprehension of the Samaritan Woman is presented in Jn 4:10, 11, 15. Jesus offers her hudor zon, “living water”, as a gift from God, but she understands this materially, as fresh, flowing water. In this catechetical ambient, the Johannine Church plays upon the contrasting relationship between flesh and spirit, the fact and the meaning, and unbelievers and believers. The Woman is in the level of the flesh; she

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is an unbeliever who can comprehend only the material significance and factualness. These verses on living water are linked closely with Jn 7:3738, where John again offers drink to anyone who thirsts. Conclusion: John 4:4-42. Preaching in Samaria and its acceptance in the community formed by John. The early Church carried out its catechesis of different groups in different ways. Chapter 4 is an example of the catechesis of the Samarian community. Paul’s sermon on the Areopagus (Acts 17:19-34) is a parallel to this Samarian mission. It is not ascertainable whether Paul actually ever preached in the Areopagus. However, this was the symbol of the Hellenistic world and what is important is that Paul is presented as bringing the Good News to this very centre of the Hellenistic world. The content of his sermon is an example of the catechesis appropriate to a Hellenistic audience. There are other examples in the New Testament where one can find blocks of such catechesis inserted into the text, e.g. Romans 5:15-17; 2 Corinthians 3:25; Ephesians3:7; 4:7; Acts 2:38; 8:20. 4) hudor zon is the second key-phrase and symbolic expression with a strong theological significance. For John, to receive the living water offered by Jesus is to receive mature adult faith from God. It is linked with Baptism, and also the sending of the Spirit at Pentecost. Worship of God in Spirit and Truth is a fruit of receiving living water, and is inserted into the polemic of the Samaritans against the Jews. In the Jewish cultural and historical context, especially in light of the desert experience, water was a predominant symbol of life. In the Old Testament, God as the source of life is presented though the symbol of water (see Jer 2: 23, 17; 17:13; Ps 23:2). Wisdom. The presence of God which becomes Logos is also presented through the symbol of water. The water of Wisdom enables man to grasp the meaning of life (see Prov 13:14; 14:27; Sir 15:1, 2). This last passage indicates the plan of God as water and the Torah as the bread of intelligence.

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Eschatological life is also presented through the symbol of water. In Zech 14:8, water rises from Jerusalem, symbolizing the beginning of eschatological life (see also Is 12:3; Ezek 47). In the New Testament, the Book of Revelation also uses this symbol of water. Rev 7:17 speaks of the Lamb as shepherding people to life-giving water, and is a parallel to Is 49:20. Rev 21:6 speaks of the free gift of the water of life, and is parallel to Is 55:1. Rev 22 and Rev 1:17 also speak of the gift of living water for the thirsty. The Book of Revelation was written to strengthen the faith during the torment of persecution, and so stresses the necessity of a strong relationship between faith and life in the Risen Christ. 4. The Fourth Gospel presents a new economy and covenant from God (see Jn 1:16) The Gospel refers to it as the “gift of the Holy Spirit” (Jn 1:32-33). That Jesus possesses this gift of the Holy Spirit in abundance is symbolized by the presence of the dove at his Baptism. Christ is the abundance of the creative knowledge and memory of God. From him who believes in Christ “living water shall flow” (Jn 7:38b). To be filled with living water means to be filled with the Holy Spirit. The words of revelation which Jesus speaks are words of Spirit and of Life (Jn 6:63). It is this Spirit which is brought by Jesus through his Incarnation that is the meaning of all life and history. Jesus definitely speaks and reveals the plan of God (Jn 3:34). Man, in the aridity of his existence, searches for meaning and purpose in his life. Philosophy talks about the need for ‘project’ in authentic human existence. The Spirit is this project of life, the guiding and directive aspect to life. Christ himself is linked profoundly to life and the Spirit. He is also the dove of life (Jn 4:14). For John, the Spirit of Pentecost, of mature belief, comes at Baptism (1 Jn 2:27). Connaturality with Christ comes with this gift of the Holy Spirit, faith. The Samaritan Woman calls Jesus kurie as a title of respect. She asks him where he will get the “Living water”; pothen, “whence”. The Samaritan Woman has difficulty in understanding because she is thinking on the physical level. The use of images or ideas to convey a spiritual message (these being physically impossible) is very typical of Johannine catechesis (e.g. being

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re-born, Jn 3:8), or providing water with no means of drawing from the well (Jn 4:11). By this seemingly contradictory speech, Jesus provokes the Samaritan Woman to a deeper level of understanding. Here, there is a theological development within the Gnosticizing ambience in that the water, that which saves and gives eternal life, comes from God. The problem of the origins of the Messiah is treated in the Fourth Gospel in several places. In Jn 7:27-28, the problem is highlighted when it is noted that Jesus’ origin is known. This contrasted with the fact that the origin of the Messiah is supposed to be unknown. In Jn 8:14, Jesus states that, although he knows his origins, the people do not. The language of Jn 9:29-30 is equivocal: the people say that they follow Moses because they know he is from God. However, they will not follow Jesus because they do not know where he is from. Even Pilate in Jn 19:9 asks Jesus where he comes from. The answer Jesus gives is that he does not come of his own accord, but is sent by the Father (Jn 5:42). 7:28). Jesus maintains that knowledge of his origin brings salvation (see Jn 3:3, 6, 32; 7:31), while ignorance impedes and prevents salvation (Jn 8:14; 12:32). d)

… meizon … Iakov: “greater than Jacob”.

Bibliography Ferasse, J. M. The Well in the Bible. Jaubert, Annie. La Symbolique du Puit de Jacob (Paris: Aubier, 1963). McDonald, J. The Theology of the Samaritans (London, 1964), pp. 284242. In traditional symbolism, the well is both a synthesis of the Three Worlds—Heaven, Earth, Hell (i.e. the underworld)—which it connects. The well is also a synthesis of three of the four elements— air, earth, and water. All that is missing is fire, of which the terrestrial salamander is the living manifestation. In order to understand the significance of the verse, especially with regard to the themes of the well, it is necessary to investigate the Targumic tradition of the figure of the well. a) In the reading of Num. 21:10-18, the rock from which water flowed in the wilderness and sustained the lives of the Israelites is seen as the Law, given to the people by Moses. (In 1 Cor 10:4, Christ is the rock from which the saving water flows and gives eternal life.) The Targumic sources for this are Tg 1 and Tg 2.

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b) The figure of the well, first seen in texts such as Num 21:16-18, grew in importance and significance. We find a number of other texts which develop this theme. In Gen 21:31, we are presented with the new figure of Abraham related to Beersheba, the place where there were seven wells. In Gen 29:2-10, parallel with Targum Gen R.70:8-9, Jacob and the well are presented together. The Jewish feasts of Passover, Pentecost and Tabernacles are all closely associated with the theme of the well. In Tg 1, Tg 2 and Neophytes, water flows for twenty years from the well dug by Jacob. c) There is a link between the well (Jacob) and the Torah (Moses). For the Hebrews there was only one ‘well’, the Torah which Moses wrote (see Sir 24:1-27, Wisdom, i.e. the Law of Moses, is praised in figurative language as “delicious food and fresh water”). “Are you greater than our father Jacob?” This implied conflict between Judaism and Jesus shows the catechetical character of the presentation of Christian doctrine in this pericope. John 4:13-14a. Jesus is the definite water of messianic times. Here Jesus speaks on the spiritual level: the “water” he refers to is himself, his lifegiving identity. Jesus is the definitive revelation of the plan of God. John 4:14. This verse speaks of water in an exalting, enthusiastic way. Three themes are present. ou me dipsesei, “will never thirst”. Christ is presented as salvific space. He extinguishes the existential thirst, i.e. the anxiety of not knowing the end of one’s existence (see Jean-Paul Sartre’s [1905-1980] existential philosophy). Jesus satisfies man’s thirst not only with something good like fresh water, but with something definitive, i.e. the very meaning of life. The theme of hunger and thirst for more than mere physical food and water is presented in Sir 24:21-22 and Is 55:1-3. Also particularly noteworthy is Amos 8:11: “…not a famine of bread, nor a thirst for water, but of hearing the word of the Lord”. There is a further parallel in Jn 6:35, where there is a movement from the figure of physical bread to the sense and real significance of the bread of life. The Odes of Solomon use the same language of hunger and thirst regarding knowledge, Water is equated with gnosis. One accepts in faith the knowledge of Jesus.

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1) genesetai…pege: “will become in him a fountain”. This expresses the theme of the permanence of Jesus as a life-giving fountain and source of saving water. This describes the phenomenological situation of the believer. Permanence and definitiveness are the fruits of believing in Jesus (Jn 15:1-3). We are brought into connaturality with Jesus, which is the great theme of immanence. The notion of permanence is present in other Johannine vocabulary. -

life (Jn 6:53) logos (Jn 5:38;8:37) truth (1 Jn 1:6; 2 Jn 2). Life is mediated by the Spirit of truth which will remain forever. born of God (1 Jn3:9; 1 Jn 5:18). By being ‘born of God’ one is internally anointed. This indicates his connaturality with the Father. As result, he is unable to sin. Jesus has conquered sin and death, thus freeing mankind from its bondage.

2) Zoen aionion: “eternal life” (Jn 4:36; 6:27; 12:25). This is the life of the Spirit, life with God. It is not the life of flesh, mere physical life alone, that is important. The life of the Spirit is historical in that God has entered into history. Jesus has concretely brought God’s eternal life to the world through the historical event of the Resurrection. We share in that life when we choose Jesus in faith. Jesus and eternal life are God’s definitive gifts to man which bring joy in the victory over death. Individual eschatology. V.D.F. Moule speaks of the rapport between the individual believer and Jesus.40 Eschatology is both realized now and in the future. The individual is already united to Christ (Jn 5:24; 14:22-23), but the community is still moving forward towards fullness (Jn 5:28-29; 14:25-26). John systematized the rapport between individual believer and Jesus. 3) The personalization of figurative language (Jn 4:16-16). In these verses, there is a movement from talk primarily about ‘well’ and ‘water’ to talk of Jesus. a) Jn 4:16. Jesus penetrates into the personal life of the woman and exhibits a superior knowledge similar to that found in the popular notion of prophecy (Jn 1:48; 2:24). He provokes the

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curiosity of the Woman, and thereby prepares for the revelation of himself as the Messiah. b) Jn 4:17-18. penete andras, “five husbands”. For Hebrews, it was considered immoral to have more than three husbands. Another problematic of these verses is whether or not the Samaritan Woman was a historical person or simply an allegorical figure. Perhaps she is a representative, caricature-like Samaritan? It is more likely that she was an actual historical figure. The number of five husbands might also be symbolic. In 2 Kings 17:24, it is said that Assyrians from five cities brought their gods and came to settle in Samaria. This has led some to think that the number of husbands being ‘five’ might be significant. Like the Samaritan woman, we can see ourselves having five husbands. Our infidelity to our ‘bridegroom’, our husband (Jesus Christ/God) is manifested by our having to resort to worldly things to satisfy our longings. We are constantly searching for what will complete us, hence, we already had five husbands and yet we are searching still. We find our existence arid and dried up, and we also fall to the same weakness of following other gods. c) Jn 4:19. “You are the prophet” (see Lk 7:39). The Woman is probably still referring to the popular notion of the prophet. “The Samaritans did not accept the prophetical books of the Old Testament, so the image of the prophet probably stems from Deut18:15-18”.41 In Jn 4:25, Jesus reveals himself as the Messianic prophet. d) Jn 4:20-24. Worship of the Spirit of Truth Jn 24:20 (see Deut 12:5). The Samaritan version of Deuteronomy is a Targumic rephrasing of the Hebrew. “God will choose” was changed to “God has chosen”. The mountain in this verse is Mt Gerizim, a central place for cultic worship in the Old Testament. Mt Gerizim. The location of the Samaritan Temple which was destroyed in 128 BC was very important for the Samaritans. This is evidenced by their Targumic stories about it.42 Across the road from Gerizim is Mount Ebal, likewise important for worship.

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Proskunein, “to worship”. This word indicates worship in general (Jn 4:12, 2) John 4:21 a) “Woman, believe me”. This address is used like “Amen, amen”, as found in Chapter 3. Jesus is calling for faith and trust in his words. b) “hour”. A new way of worship which will no longer be tied to a place breaks in upon the scene. In the hour of the Son of Man all worship is linked to the person of Jesus, not to a physical locality such as Gerizim or Jerusalem. It is the Spirit given by Jesus, which is to animate the new worship which replaces temple-centered worship. During Israel’s history, God was known through his Word which came in the form of commandments and concrete events. These commandments were held in the Ark of the Covenant. In time, the Ark was considered actually to contain God. Eventually, the Temple holding the Ark became too important. To counteract this tendency, prophets like Jeremiah concentrated on the Spirit of God in the hearts of men. Jesus brought worship to perfection. The Word of God is now a person, Jesus Himself. Zephaniah 2:11 and Malachi 1:11 prefigure the ecumenical aspect of the “hour”. The Kingdom is breaking in upon all men. c) To patri: “the Father”. Jesus is presented as the perfect Son. We should imitate him in our own worship of the Father. John 4:22 a) ho ouk oidate: “what you do not know”. This verse reflects a polemic against the Samaritans. They did not accept the whole Hebrew Canon, and their syncretism had led them to a distorted sense of cult worship. True Israelites, on the other hand, have “the sonship, the glory, the covenants, the giving of the Law, the worship, and the promises” (Rom 9:4). b) soteria: “salvation”. This is an abstract and vague term found only once in the Fourth Gospel. Jesus is specified as the Saviour in Jn 4:42.

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c) Ioudaion: “Jews”. Gen 49:10; Is 50:20, and Rom 11:26 (where Is 59:20 is cited) all affirm that salvation and the redeemer will come from Judah. ________________________________________________________ Excursus on the Jews The name ‘Jews’ does not frequently occur in the Synoptic Gospels (see Mt 28:15; Mk 1:5; 7:3; Lk 7:3; 23:50). However, it appears 70 times in the Fourth Gospel and refers to: -

the customs of the people (Jn2:6, 13; 4:9; 6:4 etc.); the inhabitants of Judea and Jerusalem (Jn 7:11; 9:22;10:19); the adversaries of Jesus and his disciples (Jn 5:10; 7:7:13; 9:22).

Symbolically, “the Jews” were any adversary of the Christians, not always merely the Pharisees (see Jules Isaac and his history of anti-Semitism). Anti-Semitism was not fully and publicly refuted until John XXIII and Vatican 2. John 4:23a: “true worshippers will worship the Father”. Excursus on the Father There was a development in the worship of God as Father. At first, the name ‘Father’ was not given to God for fear of falling into pagan naturalism and idolatry and losing the transcendence of God. From the earliest times, though, biblical anthropology would have been receptive to the sense of the title ‘Father’ as God was seen as the source of life, the moving force behind history who cared for his offspring, creation. Father in the Old Testament God was primarily seen as the creator, with His creative activity carried out through his Word. Dependence on the Word, as opposed to tangible rituals, was an antidote to idolatry. Another role of God was that of Father-Patriarch. God is the one who gives life. He is the protector. In the history of Israel, this aspect took on even greater significance (see Deut 32:8; Ps 2:7; 103:13; Prov 3:12; Is 1:2).

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Eventually, the roles of Creator and Father were merged (see Is 64:7 and Jer 18:6). By the Hellenistic Period, the fusion of transcendence and fatherhood was evident (see Sir 23:1: “Lord, Father and Ruler…”). In Judaism from the 4th to the 1st century BC, there was a crescendo in the use of the title ‘Father’, and it still carried the earlier sense of the FatherPatriarch. In the New Testament, the notion of Father-Patriarch is considered in a familial sense: God is provider and leader. We see that the title is used in connection with the messianic kingdom when Jesus addresses God as “Abba” (‘Daddy’). This familiar name indicates the filial abandonment of Jesus by the Father, but also indicates the messianic character of Jesus. Jesus’ use of Abba is a sign of the nearness of God’s reign revealed through Jesus, who is both Son and Messiah. In the Fourth Gospel, the Father is the author of the Church through his Son Jesus. Those who love the Son and believe in him are loved by the Father and become sons of God (Jn 3:35). ________________________________________________________ John 4:23b “in spirit and in truth”. Taken in a global manner, this phrase makes: -

Jn 4:21 is precise. The new way of worship is now specified, i.e. the way through the person of Jesus. It indicates a definite salvific aspect. Men who believe will receive divine life (Jn 3:15, 16). It initiates the exclusivity of salvation. Salvation is only attained through Christ (Jn 10:7, 9 and 14:6). It has doctrinal content (Jn 2:19, 21).

“But the hour is coming and now is, when the true worshippers will worship the Father in spirit and in truth, for such the Father seeks to worship him!” Here there is a mashal (contrast), a parabolic expression, between worship at a place, for example, in Jerusalem or Gerizim (Jn 4:20), and worship in Spirit and truth. This is part of the familiar Johannine dualism between the earthly and the heavenly, ‘from below’ and ‘from above’, ‘flesh and Spirit’. Jesus is speaking of eschatological replacement of temporal institutions like the Temple, alluding again to the theme of Jn 2:19, 21.

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In Jn 2:21, it was Christ’s risen body which was to take the place of the Temple, and here it is the Spirit given Jesus that is to animate the new worship, that which replaces worship at the Temple. Christ’s glorified body is the holy temple of God (Jn 2:21). The immediate eschatological gift of the Spirit has come about through Jesus Christ (Jn 1:17). True and acceptable adoration is only possible in union with Christ. True worship is worship performed through him. Jesus has come to reveal himself as the only-begotten Son, the bringer of life. There is a hierarchy of terms: way, truth and life. The subordination is as follows: Way—Father Truth—Spirit Life—Son Jesus uses the term “Father” in Jn 4:23, not just because it is his usual way of speaking of God in the Fourth Gospel, but because he is describing the new relationship of the true adorer of God. Worship of God is directed to the Father (Jn 8:49; 11: 41; 17:1,4), by whom the children of God are loved and chosen, whom they gratefully praise with all the familiarity of children, and whom they serve according to his will. The worship offered in Spirit and truth is performed by the community of believers, and the expression denies purely individual and interior cult. In Jn 11:41 and 17:1, Jesus directs his prayer outside of himself to the Father. The early Church as seen in Acts 2:42, 46; 6:4 did not reject public worship or ministry. The true adorers are not individualists, but God’s flock and continuing to gather to itself all the scattered children of God. In true worship, there is an encounter with God for which God must make man capable of his grace. This is also illustrated in a surprising way by the texts of Qumran. 1 QS 4:20ff: “Then God will purify all the deeds of men by his truth and he will cleanse the frame of man. He will eradicate the perverse spirit from within his flesh, and cleanse him by his holy spirit from all his wicked deeds. He will pour out on him the spirit of truth like purifying water.” Ezekiel 36:25-27 parallels the Qumran text. “I will sprinkle clean water upon you. And you shall be clean from all your uncleanness, and from all your idols I will cleanse you. A new heart I will give you and a new spirit I will put within you. And I will take out of your body the heart of stone and

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give you a heart of flesh. And I will put my spirit within you, and cause you to walk in my statutes and be careful to observe my ordinances”. The community of Qumran was certain of this promise of the eschatological spirit of purification. (There is a parallel between the Holy Spirit and the spirit of purification.) The community already considered itself at the initial stage of this purified humanity, and believed that God had already filled it with the Holy Spirit. In the ritual for entry into the community we read in 1 QS 3:6ff: “By the spirit of counsel for the ways of men, all his iniquities shall be absolved, and he shall see the light of life, and by the holy spirit for unity in his truth he shall be purified from all his iniquities.” According to 1QS 9:3-5 (which parallels 1 Cor 3:16 and 2 Cor 6:16) the community sees itself as a “holy house for Aaron” and a “house for the community of Israel”, and speaks of “the sacrifice of life is a sweet odour rightly offered” and of “perfect behaviour like an agreeable sacrifice freely offered”. These cultic terms are used to express the community’s pure worship of God, consisting of praise of God and a life lived according to his commandments. Hence the members want to be “a foundation of holy spirit for eternal truth, to expiate the guilt of sin and the malice of crime, and to win blessings for the land”. In the Qumran community, praise of God and perfect life are made possible by the Holy Spirit, which the author believes he has received; but they are also a response to the grace of God (cf. CD, Damascus Rule 2:12 and 1 QH 7:6). In John, the Spirit and truth are realized in the person of Jesus. Jesus describes true adoration as that which is performed in “Spirit and in truth”. There is a predilection on the part of the Johannine Church for the use of the composite to express what essentially is one thing: for example the phrases: -

charis kai aletheia (Jn 1:14, 17) alethiea kai zoe (Jn 14:5) en ergo kai aletheia (1 Jn 3:18) en aletheia kai agathe (2 Jn 3).

The pair of words en pneumati kai aletheia in which the emphasis is on pneumatic means the same thing in both its elements.

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In the Wisdom Books, the Spirit of the Lord is identified with wisdom (cf. Job 32:8, 18; Sir 39:6; Wis 1; 7; 9:17; 12:1). In the New Testament, Jesus is the Wisdom of God realized with Spirit and truth taken together (1 Cor 1:24, 30). A spiritualistic understanding, as though Jesus were contrasting the material places of worship with a purely interior worship of God in the mind of man, is excluded by the concept of pneuma, which, according to Jn 4:24, can only mean the Spirit of God as it usually does in the Johannine writings. In Johannine theology, truth also means the divine reality revealed by Jesus, in which believers are called to share, After the dialogue with Nicodemus, it is easy to understand that the true adorers “in Spirit and in truth” are those who are “born of the Spirit” (cf. Jn 3;3-8). Of himself, earthly man can have no access to God and the heavenly realm (cf. Jn 3:31). Indeed, if he is to pray effectively, he must be enabled to do so by God, by being filled with his Spirit. The verb zetei (Jn 4:23) means that it is God who seeks those worship him. In verse 24a, the phrase pneuma ho Theos, “God is Spirit”, is not an essential definition of God, but a description of God’s dealing with men. It means that God is spirit towards men because he gives the Spirit (Jn 14:6), which begets them anew. There are two other such descriptions in the Johannine Writings: “God is light” (1 Jn 1:5) and “God is love” (1 Jn 4:8). These two refer to the God who acts; God gives the world his Son, the light of the world, as a sign of his love.43 John 4:25-36 The Samaritan Woman mentions the fact that she knows the Messiah is coming. The Samaritans did not expect a messiah in the sense of an anointed king of the Davidic house. They expected a Taheb (Ta’eb = Hebrew word, sub = the one who returns), seemingly a prophet like Moses of Deut 18:15, 18; 33:5. Jesus is the Ta’eb, the one who returns to the people. This is expressed in Jn 4:26, where Jesus states “I am he, I who am speaking to you”. In the light of Deut 18:18 the Ta’eb is regarded as the prophet who is to appear at the end, succeeding the great prophet Moses. The importance of Deut 18:18 in the expectations of the Samaritans may be seen from the fact that it is added to the Tenth Commandment of the Decalogue in their Pentateuch. Their Ta’eb was regarded above all as a political leader, the restorer of the Kingdom of Israel like the Davidic Messiah of the Jews. On

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account of his connection with Moses, he was to be of the Tribe of Levi. Hence, being himself a priest, he was also able to restore the true worship. His role as a prophetic revealer or teacher, which was sometimes contested, was deduced from Deut 18:18. Thus the Memar Markah IV: 12 (a Samarian source, 3rd or 4th century AD) says that he will reveal the truth. The existence of the messianic hopes among the Samaritans is also confirmed by Josephus (Antiquities XVIII: 85-87). It is interesting that Jesus, who does not give unqualified acceptance to the title when it is offered to him by the Jews, accepts it from a Samaritan. Perhaps the answer lies in the royal nationalistic connotations the term had in Judaism, while the Samaritan Taheb (although not devoid of nationalistic overtones) had more the aspect of a teacher and lawgiver. The dialogue with the Samaritan Woman is perhaps a mature Johannine catechesis which presents the Messiah to the Samaritans, just as the dialogue with Nicodemus presents the Messiah to the Jews. This passage also follows the Johannine habit of presenting Jesus preaching in a personal dialogic situation. John 4:27-30 present an interlude In Jn 4:27, ethaumazon, “were shocked/marvelled”, is used in the imperfect tense, indicating more than momentary surprise. Sir 9:1-9 describes the care to be taken lest one be ensnared by a woman, and Rabbinic documents (Pirke Aboth 1:5l; Tal Bab Erubin 53b; Zarah 7:4) warn against speaking to women in public. This verse demonstrates that Jesus is repudiating the old way by daring to speak openly with a woman. He is introducing a whole new idea of worship in which there is neither masculine nor feminine, but only the person to be saved.44 The Pharisees said that Jesus was not from God because of his ‘failure’ to observe the Sabbath (cf. Mt 12:9-14). If Jesus were from God, he would be more faithful to the Law as given by God. God would not sanction one who would not respect the Law. This was their dogmatic attitude, discussed in Chapter 9. We see here how the Pharisees were captives of their own dogmatism. They were too bound and blinded by it to recognize and accept Jesus for what he truly was, the New Law sent by God. His new law of love and concern for men was beyond the comprehension and grasp of the narrow concerns of Pharisees for their dogmas.

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St John old with Angel

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St John old

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St John on Patmos 1

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St John on Patmos 2

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St John on Patmos 3

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St John on Patmos 4

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St John on Patmos 5

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St John on Patmos 6

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St John on Patmos 7

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St John on Patmos 8

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Jerusalem painting

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Primitive

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Print

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Perugino, the raising up of Jesus

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Van Eyck: The Adoration of the Lamb

St Paul

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San Paolo fuori le Mure

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St Paul face

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St Paul in Malta

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Ancient icon 1

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Ancient icon 2

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Mosaic

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With St Paul the missionary

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St Paul and tolerance

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Orthodox icon

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St Paul at Ephesus

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The Conversion of St Paul

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The Conversion

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Dome of San Paolo

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Fresco in San Paolo

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Giotto

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St Paul with his Symbols

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Greek icon 1

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Greek icon 2

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Greek icon 3

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Greek icon 4

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Greek icon 5

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Greek icon 6

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Greek icon 7

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Head engraving

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Holy Cards 1

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Holy Cards 2

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Holy Cards 3

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Holy Cards 4

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St Paul as Jewish Rabbi

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The Stoning of Stephen

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The Stoning of Stephen

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The Road to Damascus

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Aquila and Priscilla

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The Jailer at Philippi

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Paul and Silas whipped

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Scrolls burned

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The exorcism of the young fortune teller

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The Letter to the Ephesians

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Lunette 1

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Lunette 2

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St Paul the Martyr 1

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St Paul the Martyr 2

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St Paul the Martyr 3

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St Paul the Martyr 4

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St Paul the Martyr 5

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Rubens

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Russian icon 1

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Russian icon 2

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Russian icon 3

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Russian icon 4

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St Paul head

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Medieval illumination

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St Paul with Sword and Book

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St Paul the Apostle

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Stained glass windows 1

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Stained glass windows 2

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Stained glass windows 3

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Stained glass windows 4

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Modern icon

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Modern statue

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St Peter and St Paul

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El Greco

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Carlo Dolci

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Church of the Shipwreck, Malta

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St Paul missionary

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St Paul altar

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Part 2: The Apocalypse Outline 1. Historical and Phenomenological Description of Apocalyptic Literature 2. Christian Apocalyptic 3. Apocalyptic Exegesis Rev. 1:1-2 Rev. 22:6-21 4. The Importance of the Number Seven 5. The Doxologies 6. Faith and Love 7. Light (1 John 1:5) 8. Light (1 John 4:8-16) The Apocalypse Bibliography Brutsch, C. La Clarité de l’Apocalypse (Geneva, 1966). Comblin, J. Le Christ dans L’Apocalypse (1865). Feuillet, R, L’Apocalyse (1963). Jorns, K. Das himmlische Evangelium (Gutt, 1971). Vanni, V. La struttura letteraria (Rome, 1971). A brief and excellent summary is provided by W. G. Kummel, Introduction to the New Testament (1966), pp. 316-333.

1. Historical and Phenomenological Description of Apocalyptic Literature 1) Apocalyptic literature was born and flourished between the years 200 BC and 100 AD. “The origin of the literary category lies in Judaism, Jewish Apocalyptism, for its part, rose out of, and confirmed Israelite prophecy, and by adopting various kinds of materials strange in form and thought, succeeded prophecy … The first and most significant among the preserved apocalypses is the Book of Daniel written 165/164 BC”.45 After the extinction of Prophetism, Israel looked towards the future with the expectation of a new Messiah and of a New Jerusalem (cf. The Odes of Solomon). This was not a time of crisis with YHWH, because Israel

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followed the commands and precepts of the Law. It was an age, however, in which Wisdom literature was important. As such, we have the appearance of Wisdom authors during this time: Daniel; Enoch, a ‘scribe of wisdom’; and Esdra, a ‘scribe of the wisdom of God’. 2) The passion which devours the apocalyptists is knowledge. They wanted to know the secrets of history and sought to discover the mind of God which governs history and time. Another object of their knowledge was nature, and this resulted in concern for astronomy, botany, demonology, pharmacology, etc. Thus, apocalyptic literature terminates in a universal gnosis within an eschatological perspective. The Book of Enoch presents a complete apocalyptic doctrine, a wisdom received before the throne of God. Using other terminology, we can say that the apocalyptists gave diagnosis of the whole world before its end. This diagnosis is made because the apocalyptist is the recipient of a particular illumination, a charism (through visions). However, we are not dealing here with a myth. Rather we find a mythical framework or structure as its means of expression. 3) The Jewish apocalyptists gave their writings the necessary strong authority by using the names of great ancient figures as titles (Solomon, Daniel). 4) These apocalyptists faced the problems of the meaning of things. They sought to know rationalistically the meaning of life. (In the Fourth Gospel, Jesus wants to respond to this hunger and thirst for meaning, as is especially clear in Jn 6.) 5) Apocalyptic does not derive from the Prophets. Whereas Prophets are rooted in history, the apocalyptists see the Last Things, the things at the end of time, which have existed from the beginning near the throne of God. 6) Apocalyptic literature has two basic characteristics: Dualism. There is the world of God and the world of Satan (the enemy and oppressor, the opponent of God and man). God and Satan are locked in battle, and they are the protagonists of history (cf. 4 Esdras).

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Eschatology. Eschatology is combined with a cosmic dualism in apocalyptic literature. Human history is linked with meta-history, such that this world is commanded and governed by the divine world. Thus, apocalyptic eschatology speaks of two distinct epochs: the actual age which is governed by evil (cf. Jn 12:31), whose head is Satan; and the age of the new creation when God liberated and saves the just. In Jewish apocalyptic variations which spring from Israel’s prophetism and messianism do exist and influence its apocalyptic conceptions. These variations most especially come from the belief that God is always in control of this world, and that he already rules over it now. As a result, the dualism is not so sharp. The New Testament rejects the Judaic background and influence.

2. Christian Apocalyptic Christian apocalyptic literature has two key features or premises: Christ is at the centre. He is the Alpha and the Omega. It is through his resurrection that the new time of the Kingdom of God has been definitively established (cf. Acts 2:17-21; Col 3:1). This is a completely new element in apocalyptic thought. The apocalyptic instrumentality has been linked to the historical reality of Jesus. “From John, and through the historical appearance of Jesus, the apocalyptic view of history received a new foundation, upon which now the entire weight of the structure rests … For John the starting point of his eschatological hope is faith in the saving act of God in Jesus and in his saving work which portends victory. This event, which the first Christians themselves experienced at first hand, is for John the pivot of his confidence in the historically powerful God”.46 Persecution against the Church called for words of comfort and encouragement for the faithful. The Apocalypse was probably written during the persecution of Domitian (81-96 AD), who demanded emperorworship. Thus, Christians faced the threat of falling into idolatry and of being absorbed into Roman culture and religion.

3. Apocalyptic Exegesis 1)

Prologue Rev 1:1-3 Generally

Rev 1:1-2 are an elongated title, lacking a principal verb, and very contorted in structure.

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Rev 1:3 is linked to the first phrase because it speaks of tous logous tes propheteias: “the words of the prophecy” (cf. v. 2 ton logon tou Theou: “the Word of God” and kairos eggus: “the time is near” (cf. v 1, en tachei: “with speed”). Rev 1:1 in closer detail a) ha dei genestheai en tachei: “the things which must take place soon”. The dei “must” reveals the plan of God. Thus, this phrase tells us that the object of the Book is to give a theological reading of history. b) Ho Theos: “The God”. The origin of the whole revelation comes from God to his servants through Jesus Christ. The purpose at the end of the Book is to put into practice the teachings received through visions. The technical means used to present the plan of God is the Book itself. Epilogue: Rev 22:6-21 These are the speakers in the drama that unfolds. -

Rev 22:6: Jesus Rev 22:8: John Rev 22:9: John and the Angel Rev 22: 10-16: Jesus, in an elliptical manner Rev 22:17: The Spirit, the Spouse, and John Rev 22:18-20a: Jesus Rev 22:20b: The liturgical assembly

It is clear that the epilogue is in the form of a liturgical dialogue. There is a progression in this dialogue that leads to the climax in Rev 22:18-20 and the words of Jesus: erchomai tachu: “I am coming soon” (Rev 22:20a). Christ is the protagonist throughout the closing section. The presence of recurrent themes indicates that the Epilogue is linked to the Prologue in a literary unity: -

the Book (Rev 1:3 and 22:7) “quickly” en tachei (Rev 1:1 and 22:6) the object of the Book, “those things that must take place soon” (Rev 1:1 and 22:6)

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-

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“the words of the prophecy”: logous tes propheteias (Rev 1:3; and 22:10, 18, 19) “blessed”: makarios (Rev 1:3 and 22:7)

Conclusion The Apocalypse is a book read within the Church that respects the prophetic-apocalyptic tradition.

4. The Importance and Symbolism of the Number Seven The number seven is frequently used in the Apocalypse to represent the totality of reality, composed of God (represented by the number three) and the world (represented by the number four). This symbolism is significant in establishing Jesus as the Lamb of God and as the Judge of the whole of history. 1) The Seven Churches (Rev 1:4 to Rev 3:22) The Seven Churches represent the Church in both a collective sense and an individual sense. In Rev 1:4 and Rev 1:20, the collectivity of the Seven Churches is demonstrated, and reinforced by the recurring literary themes of the Seven Angels, the Seven Lamps, the Seven Trumpets, and the Seven Bowls. The individuality of the churches is also presented in Rev 2:1, 8, 12, 18; 3:1, 7, 14. In the end, by means of these paradigmatic churches, the universality of the whole Church is presented as existing on the individual localities and in the specific churches, for example, the (universal) Church in Ephesus. 2) The Seven Seals (Rev 5:1 to Rev 8: 1) All these seals (Rev 6: 1, 3, 5, 7, 9, 12) form a well-linked series. The content of the Last Seal (Rev 8:1) is the next set of seven, i.e. the Seven Angels with Trumpets. The seals themselves symbolize God’s activity in history. The silence following the opening of the Seventh Seal symbolizes satisfaction, the acceptance of what the Seventh Seal contains. 3) The Seven Trumpets (Rev 8:2 to Rev 11:15) The seven blasts form the Trumpets, each initiating a new disaster, and are reinforced by the cries of woe from the eagle (8:13; 9:12; 11; 14). The blast of the Seventh Trumpet signifies the culmination point, and has as its content extended to the next series of seven.

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4) The Seven Bowls (Rev 15:1 to Rev 16:21) The Seven Bowls containing the wrath of God are poured out, with the Seventh Bowl emptied into the air, where the evil spirits dwell (Rev 16:17). Conclusion The whole of the Apocalypse is structured around the symbolic use of the number seven. The Book is a great ‘settenaric’.

5. The Doxologies (Rev 1:4-8; 58-14; 11;15-18; 16;5-7) These Doxologies give a context of the work, and, in a literary manner, set the tone of Non-temporality in order to present Christ as the Judge over all time. Exegetical Elements -

-

Rev 1:1 apokalupsis: “revelation”. This is the ‘here and now’ revelation of the glory already accomplished through upsothenai: the “lifting up” by the Immolated Lamb. Iesou Xristou. The true author of the Book is Jesus Christ. This book is a fiction which presents the judgment of Christ over history. En tachei: “with speed”, cf. Rev 1:3 kairos eggus: “the time is near”. This expression signifies the immanent and irrevocable character of the revelation which has occurred in Christ. There is only one Christ; there will be no other. The last stages of history began at the time of the Resurrection. ha dei genesthai: “things which must occur” (cf. Daniel 1:28-29). The technical means used to show “that which must occur” is a vision, cf. Rev 1:19 ha eides. This vision has two components: a) ha eisen, that which will take place in the present (Chapters 2— 3) b) ha mellei, that which will happen in the future.

The message of the Apocalypse, as the message of the Prophets in the Old Testament, is directed toward action and response. Therefore we do not have a purely Judaic apocalyptic, but a Christian one which refers to history. It is not abstract or ‘lost in the clouds’. This is a new genre of apocalyptic and is not Gnostic.

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Rev 1:2 hos emarturesen: “who bore witness”. John is a witness of Jesus, as Jesus was the witness of the Father, because he received and understood his message. The Christian community is called upon to continue this witness in its response of faith. We are not faced with a morbid desire to know future events. Rather, the task of the Apocalypse is to show the meaning and the scope of history. It is wrong to attempt to see the Apocalypse as referring to epochs of history and predicting the future. hosa eiden: “as to all that he saw”. What he, the author, sees is the triumph of Christ and the eschatological condition of believers. He is not presenting a tragic fatalism as in Greek drama, but rather the conviction of faith born out of the Easter event. Rev 1:4 hepta ekklesiais: “the Seven Churches”. These churches were in various places in the Roman provinces of Asia Minor. This was a geographical allusion to the universal Church as that which receives the permanent message of salvation. ho on kai ho en kai o erchomenos: “the one who is and the one who was and the one coming”. This is the Divine Name given in Ex 3:14, paraphrased by the Targum Jer 1, and based on Deut 32:28.47 While the Targum reads “who will be”, John alters that to “coming”. This was done not to give a description of God, but to emphasize his continuing presence and activity in human history. This idea is more fully developed in Rev 1:7-8. Rev 1:17 In this verse, all the verbs are in the future tense except “pierced”. How “he will come” is elaborated. Rev 1:8 All the elements of past, present and future are developed into an homogeneous series. This is to show that God is Lord of History. He is present in all periods of time as pantokrator—“the Almighty One over all things”. This description corresponds with Rev 1:5-6 (“loves us, feeds us, made us”).

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The Apocalypse is the ‘Gospel of Hope’. The believers undergo periods of persecution and suffering, and it is in these very times that a deepening of faith is called for. There is hope in the Lamb of God, the incarnate and manifest sign of the Almighty Pantokrator. The whole sense and hope of the Apocalypse is expressed in its closing prayer: “Maranatha, Come Lord Jesus”.

6. Faith and Love Bibliography E. Malatesta, Interiority and Covenant (Rome 1974). The Global Sense 1) pisteuo: “to believe”. This verb is used 98 times in Johannine literature, although much less in the Synoptics. 2) pistis: “faith”. This noun is found only once in Johannine literature (1 Jn 5:4). 3) ergon: “work, deed”. This word is found only in John’s Gospel (Jn 6:29). That “to believe” is used so often by John and by Paul (over 100 times) shows the Christological concentration of their theologies. 4) For the Synoptics, belief comes in one’s relation to a concrete situation, e.g. a miracle. There is a charismatic force involved (Mk 11:22). In John, belief is one’s basic decision and subsequent behaviour are grounded in the eschatological invitation given to us by the reality of Christ (Dei Verbum #5). This is the ‘fundamental option’. 5) John also links faith to the whole life of Jesus in the light of Easter. Through Jesus’ activity, the ‘man of faith’ discovers that Jesus is from the Father and that God is present in history. This is the biblical ‘man of faith’. Paul concentrates more on the final event of Jesus’ life, i.e. his death and resurrection.

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For John, the response of faith involves the whole man. It involves a total conversion which, for both John and Paul, means that faith is never without love (Gal 5:6). Fraternal love is the result of a believer’s personal rapport with Jesus. Faith and love render one a disciple of Christ. John’s stress on this bond between faith and love is a result of his theological concentration on the person of Jesus. 6) pisteuo eis: “to believe in” (Jn 1:12; 2:11, 23). This phrase is frequently concluded with “in Christ”. Faith is an involvement with the person of Jesus, not just an intellectual exercise. 7) pisteuo hoti: “to believe that” (Jn 6:6; 11:27; 20:31a). This phrase makes evident the elementary Christological doctrine of John’s theology, e.g. to believe that Jesus “comes from God” (Jn 16:27).

7. Light (1 Jn 1:5) Old Testament. In the Old Testament, light was properly found in theophanies, e.g. Ps 104:2 and Ex 34:29. In a metaphysical sense, light belongs to the benevolence of God (Ps 4:7; 44:4), or to salvation (Is 1:11), or to the Torah (Is 2:5; 51:4). The light also carries divine revelation (Is 42:6). Light is clearly linked to revelation in the apocalyptic sense in Dan 2:22. Basically, light is seen as functional. It does not define the presence of God, as in Gnosticism, but signifies his presence in history. New Testament. Light is connected with the person of Jesus. Jesus Christ is the Light of the World. In John (Jn 8:12; 9:5; 12:46), the concept of light expresses the role of Christ in the world, e.g. that which brings salvation and life. The light brings judgment (Hos 6:56, Amos 5:18), and Jesus judges the world through the Cross (Jn12:31).

8. God is Love (1 Jn 4:8-16) In the Johannine catechesis, Jesus the Light comes to men because God is Love (see Deut 30:16-19 as compared with 1 Jn 4: 2, 3; 10, 11). The principal clause of the covenant is “loving the Lord your God” by following the design of God. Jesus is the living light, the design of God. Therefore, a man in the light is one who believes in Jesus and loves by following the design of God.

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Light and love are united (1 Jn 2:6-11; 3:10-24). It is a universal, cosmic total, and even a political love. Light is associated with Baptism (Eph 1:8; 5:8-9, 13-18; Heb 6:4). Truth is illuminated through Baptism. Love is a gracious gift. Elements like love already exist in man, but God exalts them and brings them to fullness.

Bibliography The Gospel of John General Brown, Raymond. The Gospel According to John (Anchor Bible) Vol. 29, 29A, p. 508. The New Jerome Biblical Commentary. Eds Raymond E. Brown, Joseph A. Fitzmyer, Roland E. Murphy, Eds. (London: Geoffrey Chapman, 1968) Kummel, Werner. G. Introduction to the New Testament (SCM Press, 1966) [lacks a discussion of Realized Eschatology.] Malatesta, Edward. “St John’s Gospel (Rome, 1925-1965)” (Rome: Pontifical Biblical Institute, 1967). Review of Christoph Demke, St. [Saint] John’s Gospel: 1920 - 1965; a cumulative and classified bibliography of books and periodical literature on the Fourth gospel Moda, Aldo. “Quarto Vangelo (1966-1972)”, Rivista Biblica Italiana 221 (1974): 53-86. McKenzie, John. Dictionary of the Bible (London: Geoffrey Chapman, 1965) Mussner, F. The Historical Jesus in the Gospel of John (London: Burns & Oates, 1967). New Jerome Biblical Commentary. Eds. Raymond E. Brown, Joseph A. Fitzmyer, Roland E. Murphy (London: Geoffrey Chapman, 1995)

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Introduction Brown, Raymond. The Gospel According to John (New York, 1966), 1144. —. The Gospel According to John (I-XII): Introduction, Translation, and Notes (New Haven; London: Yale University Press, 2008) —. The Community of the Beloved Disciple (London: Geoffrey Chapman, 1979) Bultmann, Rudolf. Das Evangelium des Johannes (1941). The Gospel According to John (Oxford: Basil Blackwell, 1970) Dodd, C. H. Interpretation of the Fourth Gospel (Cambridge University Press, 1968) Hunter, A. M. Il dibatto sul Vangelo di Giovanni (Claudina, 1969; also in English). Mollat, D. Dictionary of the Bible Supplement, 8:212 Schnackenberg, R. The Gospel of John (Herder, 1965). Also in Italian: Il Vangelo di Giovanni (Paideia, 1972). Themes Albright, William. From the Stone Age to Christianity (Baltimore: The Johns Hopkins Press, 1946; rpt. Eugene, OR: Wipf & Stock, 2003) Barrett, C. K. “The Dialectical Theology of St John”, New Testament Essays, 1972. —. The Gospel according to John, an introduction with notes on the Greek text (London: SPCK, 1955, 1972). Baumbach, Gunther. Gemeinde und Welt in Johannes Evangelium (Kairos, 1972). —. QumrƗn und das Johannes-Evangelium : eine vergleichende Unterschung der dualistischen Aussagen der Ordensregel von QumrƗn und des Johannes-Evangeliums mit Berücksichtigung der spätjüdischen Apokalypsen (1957-1958) Baumstark, Anton. Liturgie comparée (Chevetogne 1940, 1953); Comparative Liturgy (London 1958) Blank, Josef. Krisis (Freiburg: Lambertus-Verlag, 1964). Bloch, R. “Midrash”, Dictionnaire Biblique Spirituelle V (1973). Braun, F. M. Saint Jean, la Sagesse et l’histoire, NT Patrologie, pp, 123132. Buit, M. du La Géographie de la Terre Sainte (Du Cerf, 1958), p, 170 ff. Cullmann, Oscar. Christ and Time (Westminster Press, 1964) —. “Samaria and the Origins of the Christian Mission”, The Living Church (London, 1956), pp. 185-192.

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Chiemel, Jerzy. Luminère et Charita (Rome, 1971), 83-85. Conzelmann, Hans. FWNT 9, 340-345. De la Potterie, Jean. “L’arrière-fond du thème Johanique de verité”, Studia Evangelica, 72 (1959): 277-294. Dodd, C. H. History and Tradition in the Fourth Gospel (Cambridge University Press, 1976) —. The Interpretation of the Fourth Gospel (1968, 1970), pp 210-212. Faets, C. “Voir et Son Père” (1967). Fee, “The use of the Definite Article”, NTS 17(197-71):168-183 Ferasse, J. M. The Well in the Bible. n..p., n.d. Hahn, F. Il servizio liturgico nella Chiesa Primitiva (Paideia, 1972) Higgins, A.J.B. Jesus and the Son of Man (James Clarke & Co., 2002) Hunter, A. M. According to John (SCM Press, 1968) Hutin, Serge. Les Gnostiques (Paris: UF, 1958, 1969) (trans. it. Rome: Edizioni Mediterranee, 2007) Jaubert, Annie. La Symbolique du Puit de Jacob (Paris: Aubier, 1963). Josephus, Flavius. "Book III. Chapter 3. A Description of Galilee, Samaria, and Judea". The Jewish War of Flavius Josephus: A New Translation. Vol. 2 (Houlston and Stoneman, 1851). Käsemann, Ernst. Gesu letzter Willereden Johannes 17 (Tübigen: Mohr, 1966) Latourelle, René. “Criteri di autenticità ispirata dei Vangeli”, Civiltà Cattolica 126 (1975): 529-548. Le Reaut, R. Liturgie juive et N.T. (Pontificio Isitituto Biblico, 1965) Leroy, Herbert. Rätsel und Misverständnis (Bonn: Stefan Schreiber, 1967), p. 88 Mackensie, John. “Midrash”, Dictionary of the Bible, p. 574. McDonald, J. The Theology of the Samaritans (London, 1964), pp 284242. Metz, J.B. “A Short Apology of Narrative”. Concilium 9 (Jan-May 1973): 84-96. —. “The Future in the Memory of Suffering”, Concilium 8 (June-Dec. 1972): 9-24. Moule, C. Gli origini del Nuovo Testamento (Paideia 1972), pp. 29-57. Odeberg, Hugo. The Fourth Gospel interpreted in its relation to contemporaneous religious currents in Palestine and the HellenisticOriental (Uppsala 1929). Sabugal, S. Christós. Investigación exegética sobre la cristo-logia joannea (Barcelona: Herder, 1972), pp. 207ff, p. 281ff. Schulz, Siegfried. Untersuchungen zur Menschensohn-Christologie im Johannesevangelium (Göttingen: Vandenhoeck & Ruprecht, 1957).

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Schweizer, Eduard. Ego Eime (Göttingen: Vandenhoek und Ruprecht, 1939; 1965). Shalley, S. “Diversity and Development in John”, New Testament Essays17 (1970-71): 276-292. Vermes, G. Scripture and Tradition in Judaism (Leiden: Brill, 1961) Walker, R. “Jungerwort und Herrenwort: Jn 4:39-42”, ZNTW 57(1966): 49-54. Weinrich, H. “Narrative Theology”, Concilium 9 (Jan-May 1973): 46-56. Wilson, R. McL. Gnosis and the New Testament (Liverpool, 1966). —. The Gnostic problem: a study of the relations between Hellenistic Judaism and the Gnostic Heresy (Mowbray, 1958) Yamauchi, Edwin M. Pre-Christina Gnosticism (Tyndale Press, 1973), pp. 85-90. Apocalypse Bibliography Brutsch, C. La Clarité de l’Apocalypse (Geneva, 1966) Comblin, J. “Le Christ dans L’Apocalypse” Revue de Théologie et de Philosophie 16 (1966):317. Feuillet, André, L’Apocalyse (Alba House, 1965) Jorns, K. Das himmlische Evangelium (Gutt, 1971) Kummel, W. G. Introduction to the New Testament (SCM Press 1966), pp, 316-333. Vanni, V. La struttura letteraria (Rome, 1971).

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Part 3. The Passion Narrative Johannine and Lucan Perspectives Outline 1. 2. 3. 4. 5. 6. 7. 8.

Introduction The Gospel of Luke The Gospel of John Gethsemane Peter’s Denial The Trial of Jesus Crucifixion, Death and Burial Conclusion

The main differences between Luke’s Passion and John’s Passion: the Christology and the portrayal of Pontius Pilate Introduction The Passion narratives of the four Gospels follow the same general sequence of events: 1) 2) 3) 4) 5)

arrest in Gethsemane denial by Peter trial by Jewish and Roman authorities crucifixion, death and burial

However, there are differences in content and presentation deriving from the Sitz im Leben and a developing understanding of Jesus’ identity as Messiah and Son of God. The context of Luke and John must be examined before analyzing their differing approaches to the main sequences of the Passion. The Gospel of Luke In the prologue, Luke states that his intention is to write an ‘ordered account’ (Lk 1:3) of the events which have been handed down from those who were ‘eyewitnesses and ministers of the word’ (1:2). He also refers to written narratives already in existence (1:1).48 This reflects the generally

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accepted stages of formation of the Gospels, where the sacred writers ‘selected’, ‘synthesized’, and ‘explained’49 what had been handed on by oral tradition and early written material, from the original kerygma of the Apostles.50 They wrote “in view of the situation of their churches, [but] preserving the form of proclamation” (Dei Verbum 19).51 Interpretation should consider the Sitz im Leben of the Church, authorship, canonical themes and the respective authors’ intentions. Establishing the relationship of Luke to Matthew and Mark is important for diachronic study of the Passion Narrative.52 Luke’s decision to omit or alter material from the other Gospels may well reflect developments in Christology or changing situations in the early Church. Eusebius of Caesarea in his History of the Christian Church recounts a statement by Papias, Bishop of Hieropolis (in Phrygia) in the early second century, that: “Matthew compiled the oracles in the Hebrew language; but everyone interpreted them as he was able.”53 This suggests there was an early Aramaic Gospel (AramM) written by Matthew, which may have been later translated into Greek.54 Papias also observed that “Mark indeed having been the interpreter of Peter, wrote accurately, howbeit not in order, all that he recalled of what was either said or done by the Lord.”55 Mark’s literary style suggests an oral narrative. In the theory of Matthean priority, Mark was influenced by AramM as well as by Peter. The final canonical form of Matthew was in turn influenced by Mark.56 Luke, it would seem, made use of AramM and Mark. This theory negates the need for hypothetical sources such as Q,57as the Matthew-Luke twofold tradition is due to Luke’s dependence on AramM (see Appendix).58 The two-source theory assumes that Mark is the primary Gospel which was used independently by Matthew and Luke. The material common to Matthew and Luke which is not found in Mark, is attributed to a second source, Quelle or Q, which contains sayings of Jesus. However, while this theory has gained popularity among academics, it must be remembered that Q is a hypothetical source, with no biblical or extra-biblical attestation. The Church Fathers identify the author of Luke and Acts as Luke the physician (Col 4:14) who travelled with St Paul on his missionary journeys (Philemon 24, 2 Timothy 4:11).59 This is also suggested by passages in Acts where the narrative switches to the first-person plural ‘we’ (Acts 16: 20, 21, 27). There are indications that Luke was written for an educated, wealthy Greek-speaking gentile audience. 60 Luke uses

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sophisticated Greek, omits Aramaic names (Gethsemane, Golgotha), and uses images taken from urban business, e.g. the dishonest but astute steward (Lk 16:1-8). The Gospel may have been written (or edited in its final form) after AD 70, as there are references to the destruction of the Temple (21:20-24), and there is a more developed understanding of Parousia as seen in the Passion narrative.61 The Gospel of John The Gospel of John differs from the Synoptic Gospels. While the Synoptics recount multiple miracles and Jesus teaches by sayings and parables, John selects seven ‘signs’ which are developed at length, and Jesus gives theological discourses. The Gospel is distinguished by its high Christology, evident also in the Passion Narrative. Clement of Alexandria described it as a “spiritual Gospel”.62 However, John is strikingly accurate in geographical and historical detail, focusing on Jesus’ Judaean ministry. It is disputed to what extent John was influenced by the Synoptics, but the Gospel shows theological reflection and interpretation of the Christevent.63 John is thought to have written in AD 85-100,64 and reflects the manifold streams of thought which influenced first century Judaism, including apocalyptic literature, Hellenic Judaism (Philo), Rabbinic Judaism, and Qumran literature.65 While Judaic in origin, the Gospel was received in the Graeco-Roman culture Jewish diaspora.66 Authorship is traditionally ascribed to John the Apostle. St Irenaeus wrote, “John, the disciple of the Lord, who also leaned on his breast, himself also published a Gospel while he was at Ephesus in Asia”.67 Two passages suggest an eyewitness testimony of events (Jn 19:35, 21:24).68 However, there are signs of editing as there are a number of disjunctions in the text, including the ‘two endings’ (20:30f, 21:25).69 Some scholars ascribe authorship or editing to members of the Johannine Community. This is based on another passage in Eusebius, which records that Papias had met the ‘Presbyter John’, distinct from John the Apostle, and that there were two tombs of John in Ephesus.70 This suggests there may have been an early Christian Community, presided over by John the Elder, which traced its origins back to the Apostle John, and saw itself as faithfully receiving and transmitting the teaching of the Apostle.

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Benedict XVI observes that the Gospel “rests upon the remembering of the disciple, which, however, is a co-remembering in the ‘we’ of the Church”.71 Gethsemane Luke 22 1 Now the feast of Unleavened Bread drew near, which is called the Passover. 2 And the chief priests and the scribes were seeking how to put him to death; for they feared the people. 3 Then Satan entered into Judas called Iscariot, who was of the number of the twelve; 4 he went away and conferred with the chief priests and officers how he might betray him to them. 5 And they were glad, and engaged to give him money. 6 So he agreed, and sought an opportunity to betray him to them in the absence of the multitude.7 Then came the day of Unleavened Bread, on which the passover lamb had to be sacrificed. 8 So Jesus sent Peter and John, saying, "Go and prepare the Passover for us, that we may eat it." 9 They said to him, "Where will you have us prepare it?" 10 He said to them, "Behold, when you have entered the city, a man carrying a jar of water will meet you; follow him into the house which he enters, 11 and tell the householder, ‘The Teacher says to you, Where is the guest room, where I am to eat the Passover with my disciples?’ 12 And he will show you a large upper room furnished; there make ready." 13 And they went, and found it as he had told them; and they prepared the Passover. 14 And when the hour came, he sat at table, and the apostles with him. 15 And he said to them, "I have earnestly desired to eat this Passover with you before I suffer; 16 for I tell you I shall not eat it until it is fulfilled in the kingdom of God." 17 And he took a cup, and when he had given thanks he said, "Take this, and divide it among yourselves; 18 for I tell you that from now on I shall not drink of the fruit of the vine until the kingdom of God comes." 19 And he took bread, and when he had given thanks he broke it and gave it to them, saying, "This is my body which is given for you. Do this in remembrance of me." 20 And likewise the cup after supper, saying, "This cup which is poured out for you is the new covenant in my blood. 21 But behold the hand of him who betrays me is with me on the table. 22 For the Son of Man goes as it has been determined; but woe to that man by whom he is betrayed!" 23 And they began to question one another, which of them it was that would do this. 24 A dispute also arose among them, which of them was to be regarded as the greatest. 25 And he said to them, "The kings of the Gentiles

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exercise lordship over them; and those in authority over them are called benefactors. 26 But not so with you; rather let the greatest among you become as the youngest, and the leader as one who serves. 27 For which is the greater, one who sits at table, or one who serves? Is it not the one who sits at table? But I am among you as one who serves. 28 "You are those who have continued with me in my trials; 29 and I assign to you, as my Father assigned to me, a kingdom, 30 that you may eat and drink at my table in my kingdom, and sit on thrones judging the twelve tribes of Israel. 31 "Simon, Simon, behold, Satan demanded to have you, that he might sift you like wheat, 32 but I have prayed for you that your faith may not fail; and when you have turned again, strengthen your brethren." 33 And he said to him, "Lord, I am ready to go with you to prison and to death." 34 He said, "I tell you, Peter, the cock will not crow this day, until you three times deny that you know me." 35 And he said to them, "When I sent you out with no purse or bag or sandals, did you lack anything?" They said, "Nothing." 36 He said to them, "But now, let him who has a purse take it, and likewise a bag. And let him who has no sword sell his mantle and buy one. 37 For I tell you that this scripture must be fulfilled in me, ‘And he was reckoned with transgressors’; for what is written about me has its fulfilment." 38 And they said, "Look, Lord, here are two swords." And he said to them, "It is enough." 39 And he came out, and went, as was his custom, to the Mount of Olives; and the disciples followed him. 40 And when he came to the place he said to them, "Pray that you may not enter into temptation." 41 And he withdrew from them about a stone’s throw, and knelt down and prayed, 42 "Father, if thou art willing, remove this cup from me; nevertheless not my will, but thine, be done."43 And there appeared to him an angel from heaven, strengthening him. 44 And being in an agony he prayed more earnestly; and his sweat became like great drops of blood falling upon the ground. 45 And when he rose from prayer, he came to the disciples and found them sleeping for sorrow, 46 and he said to them, "Why do you sleep? Rise and pray that you may not enter into temptation." 47 While he was still speaking, there came a crowd, and the man called Judas, one of the twelve, was leading them. He drew near to Jesus to kiss him; 48 but Jesus said to him, "Judas, would you betray the Son of man with a kiss?" 49 And when those who were about him saw what would follow, they said, "Lord, shall we strike with the sword?" 50 And one of them struck the slave of the high priest and cut off his right ear. 51 But Jesus said, "No more of this!" And he touched his ear and healed him. 52 Then Jesus said to the chief priests and officers of

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the temple and elders, who had come out against him, "Have you come out as against a robber, with swords and clubs? 53 When I was with you day after day in the temple, you did not lay hands on me. But this is your hour, and the power of darkness." Luke: Matthew and Mark portray Jesus’ natural human distress in response to the prospect of suffering, and Jesus says, “My soul is very sorrowful, even to death” (Mk 14:25). Luke omits these words, and avoids attributing human weakness to Jesus throughout the Passion Narrative.72 Jesus prays in a dignified kneeling position, rather than prostrate on the ground. Luke contains the unique description of Jesus’ sweat falling like blood as he prays in agony, agonia. Raymond Brown interprets this as the “supreme tension” of an athlete who perspires profusely prior to a contest.73 Jesus’ prayer focuses on his acceptance of the Father’s will, his prayer is answered by a consoling angel, and he rises ready to face his trial.74 The failure of the disciples is also mitigated in Luke, where the disciples are found sleeping only once, not three times, and an explanation is given: “for sorrow”.75 Neither does Luke describe the disciples fleeing Jesus when he is arrested. Jesus’ prayer is framed by the repetition of the command to “watch and pray you may not enter into temptation” (Lk 20:40, 46).76 The Greek ʌİȚȡĮıȝȠȢ ‘peirasmos’ means ‘a time of testing or trial’.77 If written in the 70s AD, then the Neronian persecution (64 AD) and martyrdom of the first Apostles has already occurred. Jesus gives his disciples an example to pray and stand firm in times of testing and persecution.78 The Passion is both the hour of Jesus (22:14) and ‘the hour of darkness’ and testing by Satan (22:53, 4:13).79 John 18 1 When Jesus had spoken these words, he went forth with his disciples across the Kidron valley, where there was a garden, which he and his disciples entered. 2 Now Judas, who betrayed him, also knew the place; for Jesus often met there with his disciples. 3 So Judas, procuring a band of soldiers and some officers from the chief priests and the Pharisees, went there with lanterns and torches and weapons. 4 Then Jesus, knowing all that was to befall him, came forward and said to them, "Whom do you seek?" 5 They answered him, "Jesus of Nazareth." Jesus said to them, "I am he." Judas, who betrayed him, was standing with them. 6 When he said to them, "I am he," they drew back and fell to the ground. 7 Again he asked them, "Whom do you seek?"

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And they said, "Jesus of Nazareth." 8 Jesus answered, "I told you that I am he; so, if you seek me, let these men go." 9 This was to fulfill the word which he had spoken, "Of those whom thou gavest me I lost not one." 10 Then Simon Peter, having a sword, drew it and struck the high priest’s slave and cut off his right ear. The slave’s name was Malchus. 11 Jesus said to Peter, "Put your sword into its sheath; shall I not drink the cup which the Father has given me?" 12 So the band of soldiers and their captain and the officers of the Jews seized Jesus and bound him.13 First they led him to Annas; for he was the father-in-law of Caiaphas, who was high priest that year. 14 It was Caiaphas who had given counsel to the Jews that it was expedient that one man should die for the people. John: John’s narrative does not recount Jesus at prayer in the Garden. However, following the final entry into Jerusalem Jesus had announced, “Now is my soul troubled. And what shall I say? ‘Father, save me from this hour?’ No, for this purpose I have come to this hour. Father, glorify thy name” (Jn 12:27f.). This mirrors elements of the Gethsemane prayer: Jesus’ distress, his prayer for deliverance, and his obedience to the Father’s will.80 The petition, “glorify your name” shows that Jesus’ Passion is the hour of his glorification (cf. Jn 13:31). John shows a developed understanding of Jesus’ divine nature, and Jesus is in control throughout the Passion. At his arrest, he approaches the guards, before identifying himself as “I am”, İȖȦ İȚȝȚ (5:6). ‘I am’ is the divine name revealed to Moses at the Burning Bush (Ex 3:14), and it has the effect of a theophany as the soldiers fall to the ground.81 The selfdesignation ‘I am’ recurs throughout John. Seven times82 it is used with predicate to figuratively describe the ‘life’ which Jesus brings, e.g. “I am the light of the world”.83 Elsewhere,84 it occurs without predicate to indicate Jesus’ divine identity and his relation as Son to the Father, especially in John 8:58: “Before Abraham was, I am”.85 Peter’s denial Luke 22 54 Then they seized him and led him away, bringing him into the high priest’s house. Peter followed at a distance; 55 and when they had kindled a fire in the middle of the courtyard and sat down together, Peter sat among them. 56 Then a maid, seeing him as he sat in the light and gazing at him, said, "This man also was with him." 57 But he

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denied it, saying, "Woman, I do not know him." 58 And a little later someone else saw him and said, "You also are one of them." But Peter said, "Man, I am not." 59 And after an interval of about an hour still another insisted, saying, "Certainly this man also was with him; for he is a Galilean." 60 But Peter said, "Man, I do not know what you are saying." And immediately, while he was still speaking, the cock crowed. 61 And the Lord turned and looked at Peter. And Peter remembered the word of the Lord, how he had said to him, "Before the cock crows today, you will deny me three times." 62 And he went out and wept bitterly. 63 Now the men who were holding Jesus mocked him and beat him;64 they also blindfolded him and asked him, "Prophesy! Who is it that struck you?" 65 And they spoke many other words against him, reviling him. 66 When day came, the assembly of the elders of the people gathered together, both chief priests and scribes; and they led him away to their council, and they said, 67 "If you are the Christ, tell us." But he said to them, "If I tell you, you will not believe; 68 and if I ask you, you will not answer. 69 But from now on the Son of man shall be seated at the right hand of the power of God." 70 And they all said, "Are you the Son of God, then?" And he said to them, "You say that I am." 71 And they said, "What further testimony do we need? We have heard it ourselves from his own lips." Luke situates Peter’s denial before the Jewish trial, while Jesus is still present in the courtyard.86 This allows Peter to meet the gaze of Jesus, which elicits immediate tears of repentance (23:61f.), the first of several acts of repentance and forgiveness in the Passion Narrative. John 18 15 Simon Peter followed Jesus, and so did another disciple. As this disciple was known to the high priest, he entered the court of the high priest along with Jesus, 16 while Peter stood outside at the door. So the other disciple, who was known to the high priest, went out and spoke to the maid who kept the door, and brought Peter in. 17 The maid who kept the door said to Peter, "Are not you also one of this man’s disciples?" He said, "I am not." 18 Now the servants and officers had made a charcoal fire, because it was cold, and they were standing and warming themselves; Peter also was with them, standing and warming himself. 19 The high priest then questioned Jesus about his disciples and his teaching. 20 Jesus answered him, "I have spoken openly to the world; I have always taught in synagogues and in the temple, where all Jews come together; I have said nothing secretly. 21 Why do you ask

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me? Ask those who have heard me, what I said to them; they know what I said." 22 When he had said this, one of the officers standing by struck Jesus with his hand, saying "Is that how you answer the high priest?" 23 Jesus answered him, "If I have spoken wrongly, bear witness to the wrong; but if I have spoken rightly, why do you strike me?" 24 Annas then sent him bound to Caiaphas the high priest. 25 Now Simon Peter was standing and warming himself. They said to him, "Are not you also one of his disciples?" He denied it and said, "I am not." 26 One of the servants of the high priest, a kinsman of the man whose ear Peter had cut off, asked, "Did I not see you in the garden with him?"27 Peter again denied it; and at once the cock crowed In John’s account, Peter’s denial takes place as Jesus is being interrogated by Annas. The two scenes are interwoven, contrasting Peter’s weakness with Jesus’ confession.87 Brown observes that the Beloved Disciple, who follows Jesus to the cross, is often contrasted favourably with Peter, and speculates that this reflects a tension between Johannine and Petrine churches. Brown sees the Johannine community as being distinguished by a developed Christology, a lack of Church hierarchy, and an emphasis on the Spirit rather than on the sacraments. However, the letters of St Paul also contain high Christology, and Jesus’ discourses on the bread of life (Jn 6) and on being born again of water and the spirit (Jn 3) are highly sacramental.88 The Trial of Jesus Luke 23 1 Then the whole company of them arose, and brought him before Pilate.2 And they began to accuse him, saying, "We found this man perverting our nation, and forbidding us to give tribute to Caesar, and saying that he himself is Christ a king." 3 And Pilate asked him, "Are you the King of the Jews?" And he answered him, "You have said so." 4 And Pilate said to the chief priests and the multitudes, "I find no crime in this man." 5 But they were urgent, saying, "He stirs up the people, teaching throughout all Judea, from Galilee even to this place." 6 When Pilate heard this, he asked whether the man was a Galilean. 7 And when he learned that he belonged to Herod’s jurisdiction, he sent him over to Herod, who was himself in Jerusalem at that time. 8 When Herod saw Jesus, he was very glad, for he had long desired to see him, because he had heard about him, and he was hoping to see

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some sign done by him. 9 So he questioned him at some length; but he made no answer. 10 The chief priests and the scribes stood by, vehemently accusing him. 11 And Herod with his soldiers treated him with contempt and mocked him; then, arraying him in gorgeous apparel, he sent him back to Pilate. 12 And Herod and Pilate became friends with each other that very day, for before this they had been at enmity with each other. 13 Pilate then called together the chief priests and the rulers and the people, 14 and said to them, "You brought me this man as one who was perverting the people; and after examining him before you, behold, I did not find this man guilty of any of your charges against him; 15 neither did Herod, for he sent him back to us. Behold, nothing deserving death has been done by him; 16 I will therefore chastise him and release him." 17 * Other ancient authorities add: Now he was obliged to release one man to them at the festival. 18 But they all cried out together, "Away with this man, and release to us Barabbas"—19 a man who had been thrown into prison for an insurrection started in the city, and for murder.20 Pilate addressed them once more, desiring to release Jesus; 21 but they shouted out, "Crucify, crucify him!" 22 A third time he said to them, "Why, what evil has he done? I have found in him no crime deserving death; I will therefore chastise him and release him."23 But they were urgent, demanding with loud cries that he should be crucified. And their voices prevailed. 24 So Pilate gave sentence that their demand should be granted. 25 He released the man who had been thrown into prison for insurrection and murder, whom they asked for; but Jesus he delivered up to their will. Luke: The Jewish trial concerns Messianic titles. The Hebrew ‘Messiah’ (Christos in Greek) means ‘anointed’ and described kings and priests who were anointed with holy oil.89 In Post-Exilic times, the expectation arose that God would raise up a Messiah descended from David who would deliver the Jewish people from gentile oppression.90 In Jewish apocalyptic literature, ‘Son of Man’ referred to a heavenly figure who would be revealed when God established his kingdom (cf. Daniel 7:13-14). In the Gospels, ‘Son of Man’ is a title only ever applied by Jesus to himself.91 To the question of whether he is the Christ, Jesus identifies himself as the Son of Man: “From now on the Son of Man shall be seated at the right hand of the power of God” (Lk 22:69). Luke’s interpretation is different from those of Matthew and Mark,92 where Jesus speaks of an apocalyptic future coming on the clouds of heaven, a reference to the Son of Man described by the prophet Daniel. This reflects an early belief that Jesus

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would soon come as Messiah in his Parousia.93 This may have arisen due to difficulties in reconciling a crucified Messiah with popular Messianic expectations.94 The continued delay of the Parousia led to an awareness that Jesus entered into his exalted state through his passion, death and resurrection.95 After his resurrection, Jesus on the path to Emmaus says, “Was it not necessary that the Christ should suffer and enter into his glory?” (Lk 24:36), which also shows a broadening of the concept of Messiah to include suffering.96 This was of course already suggested in the Songs of the Suffering Servant in Isaiah. In Luke, separate emphasis is given to the question of whether Jesus is the Son of God. This was originally a messianic title associated with the Davidic King (2 Sam 7:14, Ps 2:7).97 This is in accordance with Luke’s understanding of the Lordship of Jesus.98 99 In Mark and Matthew, Jesus is often called ‘Lord’ which can simply be a polite address, like ‘sir’. In Luke, the title is used by the author with the definite article, ‘Ƞ țȣȡȚȠȢ (ho kyrios),100 which in the Septuagint is used to denote the divine name YHWH. This indicates a developing understanding of the divinity of Christ.101 Luke’s account of the Roman trial stresses Jesus’ innocence, and portrays Pilate in a more favourable light than in Mark, where he yields easily to the crowd. The charges against Jesus illustrate the popular political and revolutionary notions surrounding the concept of the Messiah, but Pilate pronounces Jesus innocent three times (Lk 23:4, 14,22). He attempts to avoid involvement in the case by sending Jesus to Herod.102 Jesus is mocked by the guards, as prophet (Lk 22:64), and by Herod, as king (Lk 23:11), but not by Pilate. Luke stresses that the Roman authorities regarded Christianity as posing no threat, which shows it does not warrant persecution.103 Luke may also seek to remove blame for Jesus’ death from the Romans to avoid offending his gentile audience. John 18 28 Then they led Jesus from the house of Caiaphas to the praetorium. It was early. They themselves did not enter the praetorium, so that they might not be defiled, but might eat the Passover. 29 So Pilate went out to them and said, "What accusation do you bring against this man?" 30 They answered him, "If this man were not an evildoer, we would not have handed him over." 31 Pilate said to them, "Take him yourselves and judge him by your own law." The Jews said to him, "It is not lawful for us to put any man to death."32 This was to fulfil the

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word which Jesus had spoken to show by what death he was to die. 33 Pilate entered the Praetorium again and called Jesus, and said to him, "Are you the King of the Jews?" 34 Jesus answered, "Do you say this of your own accord, or did others say it to you about me?" 35 Pilate answered, "Am I a Jew? Your own nation and the chief priests have handed you over to me; what have you done?" 36 Jesus answered, "My kingship is not of this world; if my kingship were of this world, my servants would fight, that I might not be handed over to the Jews; but my kingship is not from the world." 37 Pilate said to him, "So you are a king?" Jesus answered, "You say that I am a king. For this I was born, and for this I have come into the world, to bear witness to the truth. Everyone who is of the truth hears my voice." 38 Pilate said to him, "What is truth?" After he had said this, he went out to the Jews again, and told them, "I find no crime in him.39 But you have a custom that I should release one man for you at the Passover; will you have me release for you the King of the Jews?"40 They cried out again, "Not this man, but Barabbas!" Now Barabbas was a robber. John 19 1 Then Pilate took Jesus and scourged him. 2 And the soldiers plaited a crown of thorns, and put it on his head, and arrayed him in a purple robe; 3 they came up to him, saying, "Hail, King of the Jews!" and struck him with their hands. 4 Pilate went out again, and said to them, "See, I am bringing him out to you, that you may know that I find no crime in him." 5 So Jesus came out, wearing the crown of thorns and the purple robe. Pilate said to them, "Behold the man!" 6 When the chief priests and the officers saw him, they cried out, "Crucify him, crucify him!" Pilate said to them, "Take him yourselves and crucify him, for I find no crime in him."7 The Jews answered him, "We have a law, and by that law he ought to die, because he has made himself the Son of God." 8 When Pilate heard these words, he was the more afraid; 9 he entered the Praetorium again and said to Jesus, "Where are you from?" But Jesus gave no answer. 10 Pilate therefore said to him, "You will not speak to me? Do you not know that I have power to release you, and power to crucify you?" 11 Jesus answered him, "You would have no power over me unless it had been given you from above; therefore he who delivered me to you has the greater sin." 12 Upon this Pilate sought to release him, but the Jews cried out, "If you release this man, you are not Caesar’s friend; every one who makes himself a king sets himself against Caesar." 13 When Pilate heard these words, he brought Jesus out and sat down on the judgment seat at a place called

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The Pavement, and in Hebrew, Gabbatha. 14 Now it was the day of Preparation of the Passover; it was about the sixth hour. He said to the Jews, "Behold your King!" 15 They cried out, "Away with him, away with him, crucify him!" Pilate said to them, "Shall I crucify your King?" The chief priests answered, "We have no king but Caesar." 16 Then he handed him over to them to be crucified. John: In John, there is no ‘Jewish trial’, but only a brief questioning by Annas about his teaching. The convening of the Sanhedrin and their decision to put Jesus to death took place earlier in response to the public admiration aroused by Jesus’ raising of Lazarus (Jn 11:47-54).104 The Roman trial focuses on the Kingship of Christ. Jesus confesses he is king, but three times says that his kingdom is “not of this world”, showing it is not a worldly power. Judgment is a key theme of John’s Gospel. Jesus had said he has “come into this world for judgment” (Jn 9:39) and now says he came into the world “to bear witness to the truth”.105 Although Jesus is on trial, Pilate is the one who stands judged by his response to Jesus.106 Jesus previously said, “No one takes my life from me, but I lay it down on my own accord” (Jn 10:18), and Pilate’s earthly power is shown to be subordinated to divine authority (Jn 19:10f.). The trial follows a chiastic structure, centred on Jesus’ mock coronation as king.107 In a dramatic climax, Pilate presents Jesus to the crowd with the words Ecco homo, “Behold the man” (Jn 19:5). This describes the pitiful state of Jesus following scourging, but ironically also alludes universally to the Son of Man.108 Pilate questions Jesus, “Where do you come from?” The question of Jesus’ origins concerns his identity as Messiah (Jn 7:27, cf. 8:14, 9:29).109 However, here, immediately after the crowd has demanded his death for claiming to be Son of God, it points to his divine identity. In John, Son of God is clearly understood in a metaphysical sense (Jn 5:18).110 John understands the Son’s oneness with the Father (10:30) and his preexistence (1:1, 8:58). Jn 20:31 says the Gospel was written so “that you may believe that Jesus is the Christ, the Son of God”. Barrett sees this as the principal purpose of the Gospel: to show that Christ “signifies he is nothing less than the divine Son of God”.111 The trial scene refers negatively to ‘the Jews’.112 John’s Gospel is thought to have been written after the expulsion of Christians from the synagogue, which occurred after Rabbinic Judaism was re-established following the

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destruction of the Temple in AD 70, with renewed emphasis on the Torah.113 The narrative of the Man Born Blind refers to the exclusion of those who acknowledged Jesus to be the Christ (Jn 9:22 cf.12:42, 16:2). Another theory proposes that the Gospel was written to strengthen the faith of Christians separated from the synagogue by their belief in Jesus Christ.114 Crucifixion, Death and Burial Luke 23 26 And as they led him away, they seized one Simon of Cyrene, who was coming in from the country, and laid on him the cross, to carry it behind Jesus. 27 And there followed him a great multitude of the people, and of women who bewailed and lamented him. 28 But Jesus turning to them said, "Daughters of Jerusalem, do not weep for me, but weep for yourselves and for your children. 29 For behold, the days are coming when they will say, ‘Blessed are the barren, and the wombs that never bore, and the breasts that never gave suck!’ 30 Then they will begin to say to the mountains, ‘Fall on us’; and to the hills, ‘Cover us.’ 31 For if they do this when the wood is green, what will happen when it is dry?" 32 Two others also, who were criminals, were led away to be put to death with him. 33 And when they came to the place which is called The Skull, there they crucified him, and the criminals, one on the right and one on the left. 34 And Jesus said, "Father, forgive them; for they know not what they do." And they cast lots to divide his garments. 35 And the people stood by, watching; but the rulers scoffed at him, saying, "He saved others; let him save himself, if he is the Christ of God, his Chosen One!"36 The soldiers also mocked him, coming up and offering him vinegar, 37 and saying, "If you are the King of the Jews, save yourself!" 38 There was also an inscription over him, "This is the King of the Jews." 39 One of the criminals who were hanged railed at him, saying, "Are you not the Christ? Save yourself and us!" 40 But the other rebuked him, saying, "Do you not fear God, since you are under the same sentence of condemnation? 41 And we indeed justly; for we are receiving the due reward of our deeds; but this man has done nothing wrong." 42 And he said, "Jesus, remember me when you come into your kingdom." 43 And he said to him, "Truly, I say to you, today you will be with me in Paradise." 44 It was now about the sixth hour, and there was darkness over the whole land until the ninth hour, 45 while the sun’s light failed; and the curtain of the temple was torn in two. 46 Then Jesus, crying with a loud voice, said,

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"Father, into thy hands I commit my spirit!" And having said this he breathed his last. 47 Now when the centurion saw what had taken place, he praised God, and said, "Certainly this man was innocent!" 48 And all the multitudes who assembled to see the sight, when they saw what had taken place, returned home beating their breasts. 49 And all his acquaintances and the women who had followed him from Galilee stood at a distance and saw these things. 50 Now there was a man named Joseph from the Jewish town of Arimathea. He was a member of the council, a good and righteous man, 51 who had not consented to their purpose and deed, and he was looking for the kingdom of God.52 This man went to Pilate and asked for the body of Jesus. 53 Then he took it down and wrapped it in a linen shroud, and laid him in a rock-hewn tomb, where no one had ever yet been laid. 54 It was the day of Preparation, and the Sabbath was beginning. 55 The women who had come with him from Galilee followed, and saw the tomb, and how his body was laid; 56 then they returned, and prepared spices and ointments. On the Sabbath they rested according to the commandment. Luke: Jesus is assisted and accompanied on the way to the cross by Simon of Cyrene and the women who are portrayed favourably throughout the Gospel,115 and are present at the Cross (Lk 23:49) and after his burial (23:56). Jesus’ prophetic words to the ‘daughters of Jerusalem’ could warn of the sack of Jerusalem.116 As Jesus is nailed to the cross, he prays, “Father forgive them, for they do not know what they do” (Lk 23:34). Forgiveness is a principal theme of Luke’s Gospel,117 and is exemplified by the Good Thief. His petition, “Jesus, remember me when you come into your kingdom”118 again shows the belief that Jesus enters his glory through his death.119 Jesus’ promise, “Today you will be with me in Paradise” is also in keeping with Luke’s more realized eschatology. It has been said that Luke’s Gospel does not offer a soteriology, but forgiveness is evident throughout the Passion Narrative.120 Luke presents Jesus as ‘Saviour’ (Lk 2:11), a concept not used in Matthew and Mark.121 This is emphasized when Jesus is taunted three times for being unable to save himself (Lk 23:35, 37, 39).122 Luke, in keeping with his presentation of the Lordship of Jesus, omits Jesus’ cry of abandonment, “My God, why have you forsaken me” (Mt 27:46, Mk 15:34). Instead, Jesus dies with the words, “Father, into your

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hands I commend my spirit” (Lk 23:46), quoting Psalm 31[30] which describes the innocent suffering of the righteous man.123 This also gives Jesus’ followers an example of meeting death with confident trust. The martyr Stephen makes a similar prayer and also prays for the forgiveness of those who stone him. (Acts 7:59f.) Jesus’ universal mission to the Gentiles is another key theme of Luke.124 After his death, the Centurion ‘gives glory to God’, an expression used to indicate a response to a revelation of God’s power (Lk 2:20; 5:25; 7:16),125 showing how the Church of the Gentiles is born from the Cross. John 19 17 So they took Jesus, and he went out, bearing his own cross, to the place called the place of a skull, which is called in Hebrew Golgotha. 18 There they crucified him, and with him two others, one on either side, and Jesus between them. 19 Pilate also wrote a title and put it on the cross; it read, "Jesus of Nazareth, the King of the Jews." 20 Many of the Jews read this title, for the place where Jesus was crucified was near the city; and it was written in Hebrew, in Latin, and in Greek. 21 The chief priests of the Jews then said to Pilate, "Do not write, ‘The King of the Jews,’ but, ‘This man said, I am King of the Jews.’" 22 Pilate answered, "What I have written I have written." 23 When the soldiers had crucified Jesus they took his garments and made four parts, one for each soldier; also his tunic. But the tunic was without seam, woven from top to bottom; 24 so they said to one another, "Let us not tear it, but cast lots for it to see whose it shall be." This was to fulfill the scripture, "They parted my garments among them, and for my clothing they cast lots." 25 So the soldiers did this. But standing by the cross of Jesus were his mother, and his mother’s sister, Mary the wife of Clopas, and Mary Magdalene. 26 When Jesus saw his mother, and the disciple whom he loved standing near, he said to his mother, "Woman, behold, your son!" 27 Then he said to the disciple, "Behold, your mother!" And from that hour the disciple took her to his own home. 28 After this Jesus, knowing that all was now finished, said (to fulfil the scripture), "I thirst."29 A bowl full of vinegar stood there; so they put a sponge full of the vinegar on hyssop and held it to his mouth. 30 When Jesus had received the vinegar, he said, "It is finished"; and he bowed his head and gave up his spirit. 31 Since it was the day of Preparation, in order to prevent the bodies from remaining on the cross on the Sabbath (for that Sabbath was a high day), the Jews asked Pilate that their legs might be broken, and that

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they might be taken away. 32 So the soldiers came and broke the legs of the first, and of the other who had been crucified with him; 33 but when they came to Jesus and saw that he was already dead, they did not break his legs. 34 But one of the soldiers pierced his side with a spear, and at once there came out blood and water. 35 He who saw it has borne witness--his testimony is true, and he knows that he tells the truth--that you also may believe. 36 For these things took place that the scripture might be fulfilled, "Not a bone of him shall be broken." 37 And again another scripture says, "They shall look on him whom they have pierced." 38 After this Joseph of Arimathea, who was a disciple of Jesus, but secretly, for fear of the Jews, asked Pilate that he might take away the body of Jesus, and Pilate gave him leave. So he came and took away his body. 39 Nicodemus also, who had at first come to him by night, came bringing a mixture of myrrh and aloes, about a hundred pounds’ weight. 40 They took the body of Jesus, and bound it in linen cloths with the spices, as is the burial custom of the Jews.41 Now in the place where he was crucified there was a garden, and in the garden a new tomb where no one had ever been laid.42 So because of the Jewish day of Preparation, as the tomb was close at hand, they laid Jesus there. John: Jesus carries his own cross unassisted. John draws attention to the notice on the Cross, “Jesus the Nazarene, King of the Jews” (Lk 19:19) which, when Pilate refuses to amend it, takes the form of an official public proclamation in the universal languages.126 Three times Jesus refers to the “‘lifting up’ of the Son of Man” (3:14, 8:28, 12:32), using the verb hypsothenai, which can also mean ‘to exalt’.127 Jesus’ crucifixion is presented as his moment of exaltation as Messiah-King. The division of Jesus’ garments by lot is recounted in all the Gospels, but John alone mentions the seamless undergarment (Jn 19:23), which is reminiscent of the seamless tunic worn by the high priest, as described by Josephus.128 Jesus is presented not only as King, but also as Priest.129 The scene of the Mother and Beloved Disciple is rich in covenantal imagery.130 Jesus addresses his Mother as “woman”, as he did at the Wedding Feast at Cana when he refers to his “hour” (Jn (Jn 2:3-5)131. In the Prophets, the People of Israel is personified as a woman, ‘Daughter Zion’, and marriage is a symbol of the covenant between God and his people.132 The exilic prophets looked forward to a time when Jerusalem would be wedded again to God (Is 54:5, 62:5) and receive back her sons from exile (Baruch 4:4, Is 60).133 Caiaphas, with typical Johannine irony

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and multiple levels of meaning, observed that “It is expedient that one man should die for the people” (Jn 11:50). John adds the commentary that he died “not for the nation only, but to gather into one the children of God who are scattered abroad” (Jn 11:52). This messianic and eschatological hope is now fulfilled in Jesus’ hour of passion and glorification. Jesus is the active subject in death, announcing “It is accomplished” (Jn 19:30), before he bows his head and gives up his spirit.134 Jesus’ death is the accomplishment of the divine will (Jn 17:4). In the Synoptics, Jesus’ crucifixion takes place on the day of Passover, but, in John, Jesus’ death occurs at the hour the lambs were slaughtered in the Temple on the eve of Passover.135 The various theories of the dating of the Last Supper are complex.136 However, John’s chronology presents Jesus as the sacrificial lamb without blemish, whose bones were not broken (Ex 12:46). John the Baptist calls Jesus, “the Lamb of God, who takes away the sin of the world” (Jn 1:29). The ‘Suffering Servant’ is also likened to a lamb,137 whose vicarious suffering and death brings healing and judgment (Is 53:7). The blood and water flowing from Jesus’ pierced side, is a physical occurrence and a symbolic event..138 John links it with the prophecy of Zechariah, which goes on to speak of a fountain for the cleansing of sin (Zech 13:1) and is reminiscent of Jesus’ words, “Out of my breast shall flow fountains of living water”, symbolizing the Holy Spirit (Jn 7:38f.). It is possible that, writing from within the early Church, the Evangelist also recognized symbolism of Baptism and Eucharist.139 At the burial, Joseph of Arimathea is assisted by Nicodemus, the Pharisee who came to Jesus by night (Jn 3:1f.), who brings a vast quantity of myrrh and aloes indicating a royal burial.140 Conclusion Luke emphasizes Jesus’ identity as ‘Messiah as Son of Man’, while John shows him to be ‘Messiah-King’ and ‘Messiah-Priest’. While Matthew and Mark held that Jesus would come in glory in the future, Luke shows that Jesus enters into his glory through his passion, death and resurrection, whereas John shows him to be glorified in his passion. Luke’s understanding of the Lordship of Jesus does not permit signs of human weakness. Luke, proclaiming the Gospel for a gentile audience, demonstrates that Christianity poses no threat, presents the Romans

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favourably, and shows that the Church of the gentiles is born from the cross. John’s narrative shows the fruit of theological reflection and presents Jesus as the Son of God, who is in divine control throughout the Passion. Writing after the separation from the synagogue, John shows that Jesus’ sacrificial death establishes the Church and the sacraments. Appendix

Figure: Literary interdependence theory: Matthean Priority141 142

Bibliography The Holy Bible. Revised Standard Version, Catholic Edition. London: Thomas Nelson and Sons Ltd. 1966. The Greek New Testament with Dictionary. Eds Kurt Atland et al. West Germany: United Bible Societies, 1966, 1975. Second Vatican Council, Dogmatic Constitution on Divine Revelation, Dei Verbum. 1965. [www.vatican.va]

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Barrett, C.K., The Gospel according to John, an introduction with notes on the Greek text. London: SPCK, 1955, 1972. Barrett, C.K., The Gospel of John and Judaism. London: SPCK, 1975 Benedict XVI, Pope, Jesus of Nazareth. London: Bloomsbury, 2007 Benedict XVI, Pope, Jesus of Nazareth, Holy Week. London: Incorporated Catholic Truth Society, 2011 Brown, Raymond E, A Crucified Christ in Holy Week. Collegeville, Minnesota: The Liturgical Press, 1986 —. The Community of the Beloved Disciple. London: Geoffrey Chapman, 1979 —. The Death of the Messiah, Vol I and II, London: Geoffrey Chapman, 1994. Fleming, Natasha. Introduction to the New Testament. Birmingham, Maryvale Institute, 1999, 2018. p.51 Gast, Frederick ‘Synoptic Problem’. In: The Jerome Biblical Commentary, Raymond E Brown, Joseph A Fitzmyer, Roland E Murphy (Eds). London: Geoffrey Chapman, 1968. Cap 40, Vol II, pp.1-6 Haffner, Paul, New Testament Theology an Introduction. Leominster, UK: Gracewing, 2008 Karris, Robert J, ‘The Gospel According to Luke’. In: New Jerome Biblical Commentary, Raymond E. Brown, Joseph A. Fitzmyer, Roland E. Murphy (Eds). London: Geoffrey Chapman, 1995. Cap 43, pp.675-721 McKenzie, John L. Dictionary of the Bible. London: Geoffrey Chapman, 1965 Moloney, Francis. ‘Johannine Theology’. In: New Jerome Biblical Commentary. [as above] Cap. 83, pp.1417-1426. Parsons, Richard Maryvale Coursebook: Studying John. Birmingham: Maryvale Institute, 2016. de la Potterie, Ignace, Mary in the Mystery of the Covenant. Trans. Bertrand Buby. New York: Society of St Paul, 1992. Ruscillo, Luiz. Introduction to the New Testament and the Synoptic Gospels. Birmingham: Maryvale Institute, 2005, 2019. Stanley, David M. and Brown, Raymond E., ‘Aspects of New Testament Thought’. In: Jerome Biblical Commentary. [as above] Cap 78, pp.765-777 Stephenson, J (Ed.) A New Eusebius. London: SPCK, 1963. Throckmorton, Burton (Ed). Gospel Parallels, a synopsis of the first three Gospels. London: Thomas Nelson & Sons, 1949, 1967.

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Wansbrough, Henry, Introducing the New Testament. London: Bloomsbury, 2015. Wansbrough, Henry, The Lion and the Bull. London: Darton, Longman and Todd Ltd, 1996.

II. PAULINE PERSPECTIVES Part 4. Logos Eikon Onoma Musterion The Four Great Christological Hymns of the New Testament Outline 1. 2. 3. 4.

John 1:1-14 Phi1ippians 2:16-11 Colossians 1:15-20 Ephesians 1:3-14 Bibliography

The New Testament is punctuated at intervals by a series of hymns or canticles, blocks of highly organised thought, reflected in language of concentrated lyrical intensity on the mystery of the Person and Work of Jesus Christ. Such is the density of ideas and control of structure that these hymns provide powerful compressed statements of the essential truths of Christianity so that, considered together as an identifiable genre with strong thematic interrelationships, they provide a synopsis of the History of Salvation rather in the manner of an overture which skilfully presents, juxtaposes and counterpoints all the main themes of the opera that is to follow. Such an overture can be regarded as a cogent if abridged narrative in itself. It tells in condensed form, with a tone and poetry elicited from the exigencies of its own compressed form, the whole story to be unfolded at greater length in the ensuing work. It nevertheless retains an independent effectiveness of its own that encapsulates the essential implication of the story, even subjecting the main themes to the powerful drama and metamorphoses afforded by the sonata form. Hence, it can give a unique poetic reflection on the work it precedes, and is thus often used independently of it as a concert piece in its own right. 143

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The analogy is easily transferred to the Christological hymns, great summaries of the mystery, of God and His Plan of Salvation, tending like much early Christian hymnology, to deal with a divine drama, a cosmic redemption, thus with an exalted subject in intense poetic form. The Church, understanding these qualities, has always used them independently as canticles in the celebration of the Liturgy of the Hours— and especially at Vespers where the tone is one of thanksgiving and peace, or the redemption come in Jesus Christ.144 Hence the hymn from St. Paul’s Letter to the Philippians is used weekly in Vespers I of Sunday, that from Ephesians on Monday, that from the Colossians on Wednesday, with the canticles from Revelation used on the other days of the week—that from chapter four on Tuesday, that from Chapter Fifteen on Friday and that from chapter nineteen on Sunday. The Prologue to the Gospel of St. John, the glorious confession of the Incarnation of the Son of God, is reserved for Gospel on Christmas Day, and, in the Missal of Pius V, used until the reform of the Second Vatican Council, this Gospel was read at the end of every Mass. John 1:1-18 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 were made through him, and without him was not anything made that was made. 4 In him was life, and the life was the light of men. 5 The light shines in the darkness, and the darkness has not overcome it. 6 There was a man sent from God, whose name was John.7 He came for testimony, to bear witness to the light, that all might believe through him. 8 He was not the light, but came to bear witness to the light. 9 The true light that enlightens every man was coming into the world. 10 He was in the world, and the world was made through him, yet the world knew him not. 11 He came to his own home, and his own people received him not. 12 But to all who received him, who believed in his name, he gave power to become children of God; 13 who were born, not of blood nor of the will of the flesh nor of the will of man, but of God.14 And the Word became flesh and dwelt among us, full of grace and truth; we have beheld his glory, glory as of the only Son from the Father. 15 (John bore witness to him, and cried, "This was he of whom I said, ‘He who comes after me ranks before me, for he was before me.’") 16 And from his fullness have we all received, grace upon grace. 17 For the law was given through Moses; grace and truth came

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through Jesus Christ. 18 No one has ever seen God; the only Son, who is in the bosom of the Father, he has made him known. The particular reverence with which Christians through the ages have venerated this great hymn is suggested in the great medieval poem, Geoffrey Chaucer’s Canterbury Tales, where it is recorded that mendicant friars were paid to read people this particular pericope. Indeed, these opening words of St. John were regarded with particular reverence and even held to have a magical virtue: So pleasant was his “In principio”, yet wolde he have a ferthyng, er he wente . (General Prologue, 11,254-255)

The Prologue of the Gospel of St. John is ‘the kernel of the revelation of the whole mystery of Jesus Christ’. Here, the Incarnation is clearly stated as a prelude to the account of the life and work of the saviour. Nothing functions more obviously as an overture than this concentrated piece of prose. In spite of the late date of its composition145, c.100, probably at Ephesus, this poem is at the fountainhead of all considerations of the Christological hymns, and is by no means unrelated to the most primitive Christian kerygma. This Gospel preserves the chief point of the message—the descent of the Holy Spirit who witnesses Jesus as the Messiah (1:33-34), and the glory of Christ manifested in His work and words (1:35-20:20), with the apostles being sent out with the gift of the spirit (20:21-29). All this follows on the fundamental truth revealed in the Prologue—that God became incarnate among men. The highpoint of the statement comes as, kai ho logos sarx egeneto kai eskenosen en hemin [and the Word became flesh and dwelt among us] (John 1:14)

This ‘tabernacling’ or ‘pitching of his tent’ of the ‘Word’ among men highlights the mystery of’ the Eternal and Infinite intersecting with the temporal and limited conditions of the human situation. It also emphasises the centrality of the Logos already mentioned in the opening verse, where the Word is described not only as being with God, but as being God Himself. kai Theos en ho logos [and the Word was God] (John 1:1)

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The Word was pre-existent with God, and moreover, the active principle of the Creator: panta di’ autou egeneto [and all things were made through him] (John 1:3)

John does not call Christ the Creator, a title reserved in the New Testament for the Father, but depicts the Word as the instrumental or meditative cause of creation. This is not subordination, but a logical order. The creative Word of God is a conception already found in the Old Testament. It is in the very opening verses of the Bible, when God speaks his Word to bring forth light (Genesis 1:3). It was identified by the rabbis with the Torah, or the word of the Law of God. This in its turn, was associated with the concept of Wisdom, present with God before the world was made (Proverbs 8:22f., Wisdom 7:22f.); all things were created by this Word, and it was sent to the earth to reveal the hidden designs of God, after which it will return to Him with the work accomplished: ...so shall my word be that goes forth from my mouth. it shall not return to me empty, but it shall accomplish that which I purpose, and prosper in the thing for which I sent it. (Isaiah 55.11)

The creative Word of God was in Hellenistic speculation, closely related to the concept of Sophia, so popular in the Alexandrine school of philosophy. It was Rudolph Bultmann who explained the religious origin of Logos by showing that the Word more than Wisdom was specifically connected with hymns and prayers. He later saw the revealer/redeemer aspect of the Johannine Word as relating to a Gnostic myth of the redeemer.146 L. Durr explains the origin of the Johannine Logos as the end product of a process of hypostatization within Judaism by showing that the Word was parallel to, rather than dependent on, Wisdom in the Jewish tradition. There was in pre-Christian Judaism a concept of a divine Logos who would come to earth to do God’s will and return again to heaven. The Prologue is seen as the end result of this process that has moved from Genesis 1 to Wisdom 18. The author of the Gospel is seen as influenced not by Hellenistic notions, but rather as using an idea growing naturally out of Old Testament and Jewish Wisdom literature.147 Helmut Ringgren placed the process of hypostatization in the wider context of the ancient world.148

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The Incarnation enabled John, and the whole New Testament, to see in Jesus the Word-Wisdom as a person, the Logos who existed before the world in God (John 1:1,2 cf. 8:24, 10:30), come to earth (1:9-14 cf. 9:39, 12:46), sent by the Father to perform a task (4:34), to deliver the message of salvation to the world (1:33 cf. 3:11) and returning to the Father once this mission was completed (1:18 cf. 7:33, 8:21, 12:35, 13:3, 16:5, 17:11, 20.:17). So the sacred notion of the Law, the mystic concept of Wisdom, and all the prophetic promises of God are fulfilled in the Logos sarx egeneto. The Word is not only of the Father and from the Father, but reveals something of the nature of the Godhead since He is also described as being: pleres charitos kai aletheias [full of grace and truth] (John 1:14)

In the Word, we behold something of the ineffable glory, the grace and the truth of divinity, the wonder of the revelation of the nature one God, marvelled at by John Milton in Paradise Lost. Thee next they [the Seraphim] sang of all Creation first, Begotten Son, Divine Similitude, In whose conspicuous countenance, without cloud Made visible, th’Almighty Father shines, Whom else no Creature can behold, on Thee Imprest th’effulgence of his Glorie abides, Transfus’d on thee his ample Spirit rests. He Heav’n of Heavens and all the Powers therein By thee created... (Paradise Lost, Book III, 11.383-391)

Thus the Prologue of St. John’s Gospel presents the mysteries of the preexistence of the Word of God, the Agent of His Creation, and His very Incarnation among men in the working out of the Divine Plan of Salvation. All these themes are affirmed in strong and clear terms in the hymn at the opening of St. Paul’s letter to the Colossians (1:15-20). Written c.62, perhaps in Rome, this letter was an attempt at correcting a danger that had manifested itself in the young church at Colossae, where the believers had taken up basically Jewish speculations about the celestial or cosmic powers. These powers, much prevalent in Hellenistic cosmology, were thought to control the regular movements of the universe in a way that threatened the supremacy of the Christ. Paul answers these fears by explaining how Christ the Lord (Christos kurios) has established a new

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order of things and now governs the cosmos. Being the Son in the Father’s image, He was already the master before the world began, and, now, in the new creation, He is the Lord of all, gathering everything into the pleiromas or the fullness of being. Colossians 1: 1-12-23 1 Paul, an apostle of Christ Jesus by the will of God, and Timothy our brother, 2 To the saints and faithful brethren in Christ at Colossae: Grace to you and peace from God our Father. 3 We always thank God, the Father of our Lord Jesus Christ, when we pray for you, 4 because we have heard of your faith in Christ Jesus and of the love which you have for all the saints, 5 because of the hope laid up for you in heaven. Of this you have heard before in the word of the truth, the gospel 6 which has come to you, as indeed in the whole world it is bearing fruit and growing--so among yourselves, from the day you heard and understood the grace of God in truth, 7 as you learned it from Epaphras our beloved fellow servant. He is a faithful minister of Christ on our behalf 8 and has made known to us your love in the Spirit. 9 And so, from the day we heard of it, we have not ceased to pray for you, asking that you may be filled with the knowledge of his will in all spiritual wisdom and understanding, 10 to lead a life worthy of the Lord, fully pleasing to him, bearing fruit in every good work and increasing in the knowledge of God. 11 May you be strengthened with all power, according to his glorious might, for all endurance and patience with joy, 12 giving thanks to the Father, who has qualified us to share in the inheritance of the saints in light. 13 He has delivered us from the dominion of darkness and transferred us to the kingdom of his beloved Son, 14 in whom we have redemption, the forgiveness of sins. 15 He is the image of the invisible God, the first-born of all creation; 16 for in him all things were created, in heaven and on earth, visible and invisible, whether thrones or dominions or principalities or authorities-all things were created through him and for him. 17 He is before all things, and in him all things hold together. 18 He is the head of the body, the church; he is the beginning, the first-born from the dead, that in everything he might be pre-eminent. 19 For in him all the fullness of God was pleased to dwell, 20 and through him to reconcile to himself all things, whether on earth or in heaven, making peace by the blood of his cross. 21 And you, who once were estranged and hostile in mind, doing evil deeds, 22 he has now reconciled in his body of flesh by his death, in order to present you holy and blameless and irreproachable before him, 23 provided that you continue in the faith, stable and

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steadfast, not shifting from the hope of the gospel which you heard, which has been preached to every creature under heaven, and of which I, Paul, became a minister. All these ideas are thematically presented in the hymn at the beginning of this letter. The idea that the Word is the likeness of the Father emerges immediately: hos estin eikon tou Theo tou aoratou [He is the image of the invisible God] (Col 1:15)

Here, the key term is eikon or ‘image’ of the God who is invisible, the great heavenly Father. In seeing Jesus, we see God made manifest in human terms. St John records Jesus making such an assertion to Philip. Philip said, “Lord, let us see the Father and then we shall be satisfied.” “Have I been with you all this time, Philip,” said Jesus to him, “and you still do not know me? To have seen me is to have seen the Father, so how can you say, ‘Let us see the Father’? Do you not believe that I am in the Father and the Father is in me?” (John 14.8-10)

He is the very likeness of the Father, and, again, as in the Prologue of St. John, He has always pre-existed with the Father: kai autos estin pro panton [He was before all things] (Col 1:17)

Again, as in St. John, He is seen as the Agent of Creation: hoti en auto ektisthe ta panta en tois ouranois kai epi tes ges [for in him all things were created In heaven and on earth] (Col l:16)

The triple concept of Christ as the eikon of the Father, pre-existent with Him before all time and the active principle of creation, is powerfully propounded and is the mysterious truth reached out to in the ancient iconographic tradition of the Pantokrator (cf. Revelation 4:18)—the depiction of Jesus not in the attractiveness of His humanity, but in His formal glory as Ruler of the world, the Word and Wisdom, of God, the Creator of all things in heaven and on earth, its teacher and judge, one

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hand clasping the Book of the Word and the other raised in blessing.149 This traditional topic focuses attention on the phenomenon of religious art, particularly on the theologically rich implications of the icon and all it symbolises in orthodox Christian praxis and worship. The hymn in Colossians assures us that the Christ is the image of the Heavenly Father, providing a double realism of the New Testament concept of the sacred in its relation to the profane. In the Incarnation, the spiritual has joined itself with the corporal. Thus, even as the God-Man, Jesus Christ, “in whom dwells all the fullness of the Godhead bodily” (Col 2:9), so also the Church, the Body of Christ, is both a divine and human system. It unites two realities in itself: the historical, earthly reality and the grace of the Holy Spirit; the reality of the world and that of God. The purpose of sacred art is precisely to bear witness visibly to these two realities that derive their ultimate meaning from the revelation of the eikon of the Father, Jesus Christ. The icon is distinguishable from all other images, just as Holy Scripture is distinguishable from all other literary works.150 It must bear witness to Jesus, who is not only the Beginning, the arche, but also the: prototokos ek ton nekron [the first-born from the dead] (Col l:18)

He entered the earthly life, but has gloriously redeemed it by becoming the firstborn from the dead in His Resurrection. This life and this world are to be redeemed so that by entering into life with Christ we enter into the life of the age to come in order to open ourselves to the general resurrection in that form which it pleases God to give us. The body, sown in weakness, will be raised in power; the perishable body will be raised a spiritual body after the example of the firstborn from the dead, Christ, the new Adam and the image of the Father, who has renewed and recreated our human nature in immortality. Just as we have borne the image of the man of dust, we shall also bear the image of the man of heaven. (1 Cor 15.49)

Thus, the body of man, as well as his soul, participates in the divine life. This participation does not change him physically: what is renewed is the inner being. The effect of divine grace on the human body and in particular on the senses is depicted and hence shown to us by the icon.151 With the help of colours, forms and lines, and of symbolic realism, the spiritual world of the man who has become a temple of God, made in His likeness, is revealed to the believer. These considerations are all bound up with the wonder of the eikon of the Father and His conquest of death as the

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prototokos. Hence, during the Iconoclast Controversy, the Church realized that the attack on the icon represented more fundamentally an attack on the central doctrine of the Incarnation by which all creation is made new in Christ. Thus, the Second Council of Nicea (787) defended the practice of the veneration of sacred images with great orthodox fervour: ...we define that ... the representations of’ the holy and life-giving cross, similarly the holy and precious icons painted with colours, made with little stones...should be placed in the holy churches of God, on vases and sacred vestments on walls and boards, in houses and on roads, whether they are icons of Our Lord God and Saviour, Jesus Christ, or ... the Holy Mother of God, or the holy angels and holy and venerable men. For each time we see their representations in an image...we are made to remember the prototypes, and we are even more induced to worship them by kissing them.152

If, by the Incarnation, Jesus is the Firstborn from the dead, He is the hope and head of all believers. The hymn goes on to state His role as Head of the Church, the great body of believers: kai autos estin he kephale tou somatos, tes ekklesias [he is the head of the body, the church] (Col 1:18)

In this role, and by His being firstborn from the dead, He has primacy in everything, and is the repository of all the fullness of God. As such, His ultimate role in the History of Salvation is to reconcile (apokatallaksai) everything in heaven and on earth (even as He created everything celestial and terrestrial), bringing peace through the blood of His sacrificial death. Dia tou haimatos tou staurou autou [through the blood of his cross] (Col 1:20)

This promise of a glorious destiny in Jesus, and of His fullness in the glory of the Father, is similarly the culmination of St John’s Prologue where we are told that His grace and truth have overtaken the Law of Moses. hoti ek tou pleromatos autou hemeis pantes elabomen, kai charin anti charistos [And from his fullness have we all Received grace upon grace] (John l:16)

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Thus the Colossians hymn bears a strong relationship to the Prologue of St John. This is developed at length by F.W. Eltester, who points out that, even though St John avoids the term eikon altogether, perhaps fearing it to be too cosmologically weighted, the different approaches of the two authors are a formal discrepancy rather than a fundamental one, though he accepts that the Johannine concept of the logos is the same as that of the redeemer of Colossians l:15 ff. 153 Both these hymns refer to the mystery of the Incarnation, but only suggest the full implications of the Passion and Death of’ Jesus. In St John, it is in the profound humility of ekeinosen, the pitching of tent among men; in Colossians, there is direct reference to the Cross (stauros). It is in St Paul’s letter to the Philippians (2:6-11) where this aspect of God’s Plan of Salvation is most clearly described. This friendly letter predates that to the Colossians by about five years (c. 57), and, whilst not particularly doctrinal, appeals above all for the unity of corporate humility. As part of this plea, Paul provides the great hymn of the humility of Christ. Whether he wrote it or was quoting it, it is another instance of the early Church’s belief in the preexistence of Jesus. E. Käsemann relates the saviour aspect of this hymn to the notion of the Gnostic redeemer already familiar from Bultmann. However, whereas Bultmann thought that this concept of a Gnostic redeemer influenced concepts of Sophia, Anthropos and Logos, Käsemann sees these as ingredients that come together to make up this Gnostic redeemer. However, it is not clear whether such a mythical scheme was present already in pre-Christian Judaism.154 Philippians 2:1-16 1 So if there is any encouragement in Christ, any incentive of love, any participation in the Spirit, any affection and sympathy, 2 complete my joy by being of the same mind, having the same love, being in full accord and of one mind. 3 Do nothing from selfishness or conceit, but in humility count others better than yourselves. 4 Let each of you look not only to his own interests, but also to the interests of others. 5 Have this mind among yourselves, which is yours in Christ Jesus, 6 who, though he was in the form of God, did not count equality with God a thing to be grasped, 7 but emptied himself, taking the form of a servant, being born in the likeness of men. 8 And being found in human form he humbled himself and became obedient unto death, even death on a cross. 9 Therefore God has highly exalted him and bestowed on him the name which is above every name, 10 that at the name of Jesus every knee should bow, in heaven and on earth and under the

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earth, 11 and every tongue confess that Jesus Christ is Lord, to the glory of God the Father.12 Therefore, my beloved, as you have always obeyed, so now, not only as in my presence but much more in my absence, work out your own salvation with fear and trembling; 13 for God is at work in you, both to will and to work for his good pleasure. 14 Do all things without grumbling or questioning, 15 that you may be blameless and innocent, children of God without blemish in the midst of a crooked and perverse generation, among whom you shine as lights in the world, 16 holding fast the word of life, so that in the day of Christ I may be proud that I did not run in vain or labour in vain. The opening line provides yet another variation on this mystery of the preexistence of the Word present with God from the beginning and in His very likeness. Here, Jesus is described as being in the ‘form’ of God: hos en morphe theou huparchon [who though he was in the form of God] (Phil 2:6)

The great process of humiliation follows on from His preparedness to willingly forgo this divine equality and, in becoming like men in His Incarnation, assume a condition that by comparison suggested slavery. This line contains the central concept of kenosis, the voluntary humiliation of the Son of God who gave up not His divine nature, but the glory to which this entitled Him and would normally have been observable in His human body—as at the Transfiguration. alla heauton ekenosen morphen doulou labion [but emptied himself, taking the form of a servant] (Phil 2:7)

In this condition, He underwent humiliation even to the point of death— and that on a criminal’s cross. This first part of the hymn centres on the concept of etapeinosen autou, He ‘humbled himself’ in an abnegatory earthwards movement. The second section describes a reverse process seen as emanating from God Himself who then highly exalted Him, bringing Him to heavenly glory. He had voluntarily deprived Himself of His glory so that it could be returned to Him by the Father. dio kai ho Theos auton huperupsosen [Therefore God has highly exalted him] (Phil 2:9)

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In exalting Him, God bestows upon Him a very special attribute, that of a name, the divine name, that revelation which continues the unfolding of the mysteries of God’s nature and attributes. After the eikon and the morphei, we now have the onoma. kai echarisato auto to onoma to huper pan onoma [And bestowed on him the name which is above every name] (Phil 2:9)

This name, above all other names, is a source of supreme power and wonder, so that the enunciation of this name ‘Jesus’ is enough to gain the homage of everything in the heavens, on the earth and under the earth— all, as has been revealed in the hymns of St John and Colossians, the handiwork of this same Jesus’ creative powers. The poem now moves to its highpoint, the profession of the glorious truth celebrated in all the Christological hymns: hoti kurios Iesous Christos eis doxan Theou patros [that Jesus Christ is Lord to the glory of God the Father] (Phil 2:11)

The mystical unity existing between the Father and the Son has its own loving dynamic overflowing into creation, the loving plan of complete reconciliation and the revelation of the likeness and its name and the name of God. What is the power and the mystery of this Name? Something of the very personality of an individual is bound up in the linguistic formula; in the morpheme and its semantic, one seems able to encapsulate something of the very essence of the person’s being. Like the icon, the name plays its part in capturing the essential meaning of existence. Ludwig Wittgenstein adumbrates this implication in his Philosophical Investigations. What is the relationship between thing and thing named?—Well what is it? ... This relation may...consist among many other things, in the fact that hearing the name calls before our mind the picture of what is named, and it also consists...in the name being written on the thing named or being pronounced when the thing is pointed out. (Philosophical Investigations, Paragraph 37)

However, the meaning of names also has a more abstract dimension:

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...we cannot specify any one bodily action which we call pointing to the shape (as opposed, for example, to the colour), we say that a spiritual activity corresponds to these words. Where our language suggests a body and there is none, there, we should like to say, is a spirit. (Paragraph 36)

This spiritual dimension has important consequences for understanding the full meaning of names. It is important to note that the word ‘meaning’ is being used illicitly if it is used to signify that the thing ‘corresponds’ to the word. That is to confound the meaning of a name with the bearer of the name. When Mr. N.N. dies one says that the bearer of the name dies, not the meaning dies. And it would be nonsensical to say that, for if the name ceased to have meaning it would make no sense to say ‘Mr. N.N. is dead’. (Paragraph 40)155

The name possesses an ontological reality that is more than death itself. The metaphysical implications of this extend beyond death, and become mystery when considered in relation to the immortal Lord. The very essence of being is approached in the name of God, which is in a sense unknowable as He is unapproachable and inconceivable in heavenly light. In the Old Testament, the name of God was too precious to be conceived of, let alone pronounced, since He is the origin of all that is. Then Moses said to God, “If I come to the people of Israel and say to them, ‘The God of your fathers has sent me to you,’ and they ask me, ‘What is his name ?’ what shall I say to them?” God said to Moses, “I AM WHO I AM.” And he said, “Say this to the people of Israel, ‘I AM has sent me to you’.” (Exodus 3.13-14)

This is the ho on of Revelation 4.8. God’s promise of salvation involves the calling by name of those he saves. Fear not, for I have redeemed you, I have called you by your name, you are mine. When you pass through the waters I will be with you. (Isaiah 43.1-2)

The Son is the focal point of His Plan of Salvation, and, even as in the Son He has given men a graspable image of His own likeness, so too in the Son does He provide a name which contains all the mystery and salvific power of God Himself. God’s messenger reveals the truth to Joseph. ... she will bear a son, and you shall call his name Jesus, for he will save his people from their sins. (Matthew 1:21)

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The power of this name and all it means is central to the Christian kerygma. ... the name he has obtained is more excellent than theirs [the angels]. (Hebrews 1:4) No other name under heaven has been given to men by which we can be saved. (Acts 4.12)

Such is the power of this Name that to call upon it is to touch on the mystery of God’s love for men in this world and beyond. This is suggested in the collect for the votive Mass of the Holy Name. Lord, May we who honour the holy name of Jesus enjoy his friendship in this life and be filled with eternal joy in his kingdom.156

The Philippians hymn is concerned solely with the historical Christ in whose personality godhead and manhood are not divided. At no point does Paul divorce the humanity and divinity of Jesus, though he does distinguish the various stages of existence, and looks to the cosmic adoration. J. Hering has seen the unifications of concepts of the earthly and heavenly man in the redeemer of this hymn: the conflation of the heavenly Adam of Genesis 1, who was in the form of God and was associated with creation, with the earthly Adam of Genesis 3, who succumbs to the temptation to be like God and must be humbled. The latter brings about his own downfall, as well as that of all the world, by his pride, while the former reconciles the world to God by his willing sacrifice of humiliation both in becoming man and dying on the cross, and then being elevated by God. The idea is similar to the concept of the old and new Adams developed by St. Paul in 1 Corinthians 15. For Hering, Jesus unites the notions of anthropos and kurios, the two foci of the Christological ellipse. The Pre-existence and Incarnation of the Saviour are related to the speculation about the heavenly Adam, while the notion of the Lord takes account of the pre-eminence of Christ in His cosmic role.157 The cosmic exaltation of Christ and the ultimate reconciliation of all things developed in the Philippians and Colossians hymns find definitive extrapolation in the great poem that forms the overture to the Letter to the Ephesians (c. 67). This is not the place to discuss at any length the vexed

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question of the authorship of this letter. There is no agreement that Ephesians is a letter of Paul.158 Many see it as a later letter written perhaps by a disciple of Paul, the chief argument being that the style and especially the vocabulary are un-Pauline. However, it could be said that the advanced doctrinal content could hardly be regarded as that of a derivative thinker, but is rather the genius of a creative thinker. The new broadness and rich style of both Colossians and Ephesians which contrasts with the jerky, urgent manner of the earlier letters can be explained as the stylistic consequences of the new horizons Paul was opening—in much the same manner that the late string quartets of Beethoven, so bold and modern in their advanced harmonic vocabulary and formal aspects, can hardly be recognized as successors of his more classical early and middle quartets. The contemplative nature of Colossians and Ephesians is already suggested in passages like 2 Corinthians 9 and Romans 3. The borrowings from Colossians suggest a desire to expand on ideas already formulated there, and might suggest the helping hand of a disciple. Whatever the opinions of the authorship might be, the content is an unmistakable development of notions presented in Colossians. This is particularly true for the thought on the Church as the Body of Christ which embraces the whole of the new universe. This concept of the pleroma. It is at the very heart of Paul’s vision, the central statement of all he wrote, and the notion of the glorious culmination of God’s Plan of Salvation. Like the hymns in Philippians and Colossians, the one in Ephesians is divided into two distinct parts. The first (1:3-10) describes God’s mysterious plan existing like the Word before time began; the second (1:11-14) shows this plan operating in the lives of all believers through the Good News. The hymn thus reveals the blueprint of God’s loving intention for all creation, and how the power of Christ, cosmic and limitless, is powerfully operative here and now wherever the Gospel is proclaimed. Men are not only to be saved, but made into God’s very own sons by the grace of adoption. The idea is also in John 1:12, where all who accept him are enabled to become children of God. Ephesians 1:11-23 1 Paul, an apostle of Christ Jesus by the will of God, To the saints who are also faithful in Christ Jesus: 2 Grace to you and peace from God our Father and the Lord Jesus Christ. 3 Blessed be the God and Father of our Lord Jesus Christ, who has blessed us in Christ with every spiritual blessing in the heavenly places, 4 even as he chose us in him

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before the foundation of the world, that we should be holy and blameless before him. 5 He destined us in love to be his sons through Jesus Christ, according to the purpose of his will, 6 to the praise of his glorious grace which he freely bestowed on us in the Beloved. 7 In him we have redemption through his blood, the forgiveness of our trespasses, according to the riches of his grace 8 which he lavished upon us. 9 For he has made known to us in all wisdom and insight the mystery of his will, according to his purpose which he set forth in Christ 10 as a plan for the fullness of time, to unite all things in him, things in heaven and things on earth.11 In him, according to the purpose of him who accomplishes all things according to the counsel of his will,12 we who first hoped in Christ have been destined and appointed to live for the praise of his glory.13 In him you also, who have heard the word of truth, the gospel of your salvation, and have believed in him, were sealed with the promised Holy Spirit, 14 which is the guarantee of our inheritance until we acquire possession of it, to the praise of his glory. 15 For this reason, because I have heard of your faith in the Lord Jesus and your love toward all the saints, 16 I do not cease to give thanks for you, remembering you in my prayers, 17 that the God of our Lord Jesus Christ, the Father of glory, may give you a spirit of wisdom and of revelation in the knowledge of him, 18 having the eyes of your hearts enlightened, that you may know what is the hope to which he has called you, what are the riches of his glorious inheritance in the saints,19 and what is the immeasurable greatness of his power in us who believe, according to the working of his great might 20 which he accomplished in Christ when he raised him from the dead and made him sit at his right hand in the heavenly places, 21 far above all rule and authority and power and dominion, and above every name that is named, not only in this age but also in that which is to come; 22 and he has put all things under his feet and has made him the head over all things for the church, 23 which is his body, the fulness of him who fills all in all. proorisas hemas eis uiothesian dia Iesou Christou [He destined us in love to be his sons through Jesus Christ] (Eph 1:5)

This is because of the grace freely bestowed on us by the Beloved who has purchased our redemption. The Beloved has purchased our redemption by His blood, as the Prologue to St. John notes; grace has been lavished upon us in Him. This is described uniquely in the Pauline corpus, as a ‘mystery’, part of the pre-existent wisdom of God:

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gnorisas hemin to musterion tou thelematos autou [he has made known to us the mystery of his will] (Eph 1:9)

The idea of Colossians is now given a glorious and enriched restatement as the focal point of the cosmic reconciliation and union at the end of time. The Plan, like the Word, existed before the foundation of the world and finds its expression and effectivity in Christ. Once again, it is affirmed, as in Philippians and Colossians, that all things in heaven and on earth will find unity in Him, the Head of the Body of the Church. This develops the idea of the body of believers already enunciated in 1 Corinthians 12: anakephalaiosasthai ta panta en to Christo ta epi tois ouranois kai to epi tes ges en auto [to unite all things in him, Things in heaven and things on earth] (Eph 1:10)

This promise of complete fulfilment at the end of time, present in the mind of God before time, has present efficacy in the power of the Gospel converting men and operating in the lives of all believers. akousantes ton logon tes aletheias, to euaggelion tes soterias [who have heard the word of truth, the gospel of your salvation] (Eph 1:13)

This Good News and all it promises are sealed by the power of the Holy Spirit, who now enters the Christological hymns to give a Trinitarian character to the promise and working out of God’s salvation. Pisteusantes esphragisthete to pneumati tes epaggelias to hagio [who have believed in him were sealed with the promised Holy Spirit] (Eph 1:13)

The Spirit is the guarantee of this promise of redemption, this inheritance promised to the adopted sons of God until they come into possession of it fully, in glory. It is obvious that these four great hymns are very much related to each other, and to other hymnic passages in the New Testament, in their shared

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contributions to the revelation and celebration of the Christological mysteries. While they each retain their own particular character and topic of reflection, they all seem to present the same concept of the Redeemer, telling of differing aspects of His pre-existence with God and His participation in creation, His descent and ascent to and from the world, and His work of redemption, whether in the sacrificial mystery of the Incarnation and Cross or in the reconciliation of all things in Him at the end of time in the cosmic exaltation. The pattern may be schematized as follows: 1) The Redeemer possesses unity or equality with God John 1:1 ("the Word was God") Phi1 2:6 ("in the form of God") Co1 l:15 ("He is the image of the invisible Father") This is re-emphasized in Hebrews l:3 ("He reflects the glory of God and bears the very stamp of His nature"). 2) The Redeemer is mediator or agent of creations John 1:3 ("through him all things came into being") Col l:16 ("in him everything ... was created") Again, this is reinforced by Hebrews 1:2 ("...a Son... through whom he created the world"). 3) The Redeemer is the sustainer of creation John 1:4 ("whatever came to be found life in him") Col l:17 ("in him everything continues in being") Hebrews 1:3 puts it powerfully ("upholding the universe by his word of power"). 4) The Redeemer descends from the heavenly to the earthly realm 1 Timothy 3.16 contains another little hymn ("was manifested the flesh"). 5) The Redeemer dies sacrificially Phil 2:8 ("accepting death on a cross") Co1 1:20 ("through the blood of his cross") Eph 1:7 ("by the death of Christ we are set free") 1 Peter 3:18 has the variation ("For Christ also died for sins once for all...being put to death in the flesh").

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6) The Redeemer is made alive again Phil 1:9 ("God highly exalted him") Col 1:18 ("the first-born of all the dead") 1 Tim 3:16 ("vindicated in the Spirit") 1 Pet 3:18 ("made alive in the Spirit") 7) The Redeemer is exalted given the absolute divine fullness John 1:14 ("we have seen his glory") Phil 2:9 ("bestowed on him the name above every other name") Col 1:19 ("It pleased God to make absolute fullness reside in him") Heb l:3 ("he sat down at the right hand of the Father") 1 Tim 3:l6 ("taken up in glory") Rev 5:12 ("worthy is the Lamb to receive honour, glory and might"). 8) The Redeemer effects a reconciliation with God John 1:12 ("empowered to become children of God") Col 1:20 ("to reconcile everything in his person") Eph 1:5 ("through Jesus Christ he would make us his sons") Heb 1:3 ("made purification for sins") 1 Tim 1:116 ("believed on in the world") 1 Pet 1:18 ("preached to the spirits in prison") 9) The Redeemer is given all cosmic power and brings God’s Plan of Salvation to its culmination Phil l:10 ("at the name of Jesus every knee must bow") Col 1:18 ("He...is the head of the body the Church") Eph 1:10 ("to bring all creation together...with Christ as head") Heb l:3 ("having become... much superior to the angels") 1 Tim 3:18 ("seen by angels") 1 Pet 3:22 ("with angels, authorities, and powers subject to him") The Christological hymns thus possess a remarkable thematic similarity and, where different, complement one another in the fullness of their compressed depiction of the drama of Salvation. Each one has something unique to offer in further revelation of the mystery of God in His coming to man in Jesus Christ. Taken together, they form a coherent whole, each giving an aspect of’ God and His economy of salvation.159

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John logos eskeinosen Pre-existent Wisdom and Creative Word Phil 2 morphi onoma kenosis

John 1 Incarnation Cross Exaltation

Col 1 eikon kephulei staurou

Eph 1 God’s Plan of Cosmic Reconciliation Summaries of the Plan Heb 1:3 1 Tim 3:16 1 Pet 3:18-22

The Heavenly Jerusalem Rev.4.8-11 Rev·5.9-12

The Christological hymns of the New Testament are remarkable for their beauty and unity of thought. In their expression of the revelation of the mysteries of the Godhead and the compressed summary, they provide the process of salvation, extending as it does from before all time, and manifesting itself in the Creation, the Incarnation, the sacrifice and exaltation of Jesus in time, and passing on even beyond time to the ultimate fulfilment of His plan at the end of all things when everything will be reconciled and made one in Christ. A consideration of the hymns in relation to one another reveals that the Father’s sending of His Son was no emergency, a contingency forced by the fall of Adam to make just propitiation and save an otherwise irredeemable mankind. The wholeness of His plan, encompassing all time and all creation, was there from the beginning in His Word and in the overflowing of the eternal progression of the love of the Father for the Son in the Spirit. Out of this love came creation, with God’s special love for man expressed in the Incarnation and continuing into the promise of the cosmic reconciliation when all things in heaven and on earth will be united in Christ. Primacy in creation was a preparation for primacy in the order of’ Salvation. Because attention is completely focused on Christ and His primacy, no mention is made of why creation has not kept its unity, nor of why Christ’s death had to happen to restore all things and to set up a new primacy of an order higher than the first.160 The divine figure emerging from the hymns is in the image (likeness and form) of God, possessing the Holy Name of God and equality with Him, participating in creation, and embodying the All, and descended from the

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sphere of the divine to the sphere of the mortal. He entered into human existence for the sake of’ a revelatory and salvific mission. Through the figure of the Suffering Righteous One (cf. Isaiah 53 and 1 Peter 2:21-25), He receives an exaltation and becomes the Lord of all things, the focal point and head of cosmic reconciliation. The manner in which God has brought about our salvation reveals a secret wisdom centred on, and realized in, Christ. The hymns draw attention to Christ’s presence in the world, or to His Person, and to eschatological soteriological questions, the revelation of God’s mystery. The apostles, and especially Paul, were given the task of revealing the Christian mystery, the knowledge of which is one of the essential benefits of believers. To express the content of such a mystery, we need a definition of Christ’s connection with the World. He unifies the world of men and the world of cosmic forces. He gathers everything together into the unity of God. Christ’s work of reconciling all things to the unity of their origin, allows us to penetrate to the mystery of His Person as the image of God and meaning of all love. Dante perceives this so beautifully in The Divine Comedy: One Point I saw, so radiantly bright, So searing to the eyes it strikes upon, They needs must close before such piercing light. Observing wonder in my every feature, My Lady told me what I set below; “From this point hang the heavens and all nature. Behold the circle nearest it and know, It owes its rapid movement to the spur Of burning love which keeps it whirling so,” The love that moves the sun and the other stars.

(The Divine Comedy III, Paradise, Canto 28, 11116-18, 40-45, Canto 33, 1:145) However, for the last word on the divine mystery of love, we must return to St. John’s In Principio and William Langland’s meditation on it, in the great medieval religious epic, The Vision of Piers Plowman: God worked, as He willed, by Love when framing the world... For Heaven could not hold it, it was so heavy in itself, Till it had eaten all it could of the Earth, And when it had upon Earth assumed flesh and blood, Thereafter it was lighter than a leaf on a linden-tree, And nimble and keen as the point of a needle;

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No armour could resist it, nor high ramparts bar it. (Piers Plowman Passus I, 11:148,151-156, based on John 1:14)

Bibliography The Holy Bible. The Greek New Testament. Ed. K. Aland et al.) (Münster,1966) The Jerusalem Bible (London, 1966) The Revised Standard Version Catholic Edition (London, 1966) Bultmann, R. Das Evangelium des Johannes (Göttingen, 1962) Cerfaux, L. Christ in the Theology of St. Paul (Freiburg, 1959) Chaucer, G. Works. Ed. F.N. Robinson (London, 1966) Dante, A. The Divine Comedy III. Paradise. Trans. B. Reynolds (Penguin Classics, 1962) Denzinger, H. and Schönmetzer, A. Enchiridion Symbolorum (Freiburg, 1965) The Divine Office, Volume I (London-Dublin, 1974) Dürr, L., Die Wertung des göttliches Wortes im alten Testament und im antiken Orient (Leipzig, 1938) Eltester, F.W. Eikon im Neuen Testament (Berlin, 1958) Grassi, J. A. See Jerome Biblical Commentary. Hering, J., "Kyrios—Anthropos" in RHPR 6 (1936) Jerome Biblical Commentary, Ed. R. Brown et al. (London 1968) Käsemann, E., "Kritische Analyse von Phi12.5-l1", in Exegetische Versuche und Besinnungen, Vo1. I (Göttingen, 1960) Langland, W. The Vision of’ Piers Plowman, Translated into modern English by Terence Tiller (London, 1981) Milton, J. Poems, Ed. B.A. Wright (London 1959) Neuner, J. and Depuis, J. The Christian Faith (1973) Oupensky, L. Theology of the Icon (New York 1978) Ringgern, H. Word and Wisdom. Studies in the Hypastatization of Divine Qualities and Functions in the Ancient Near East (Lund, 1975) The Roman Missal, photoreduced as the Saint Luke’s Daily Missal (Dublin, 1975). Sanders, J. T. The New Testament Christologica1 Hymns. Their HistoricalReligious Background (Cambridge, 1971) Vawter, B., See Jerome Biblical Commentary. Wittgenstein, L. Philosophica1 Investigations. Trans. G. E. M. Anscombe (Oxford, 1958) Wild, D. Holy Icons (Berne, 1961)

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Part 5: The Letter to the Romans Chapters 9—11 Outline Introduction 1. Why does Paul use certain structures? 2. The use of diatribe 3. Chiastic structures 4. Reasoning Romans 9 Introducing Questions 1. Is Rom 9 a midrash? 2. What about Rom 9:1-5 and 9:30-31? 3. The use of Israel in Qumran 4. Israel in Rom 9 Summary and Critique 5. Does Paul cite the Scriptures correctly? Observation 6. Does Israel seem to be rejected? 7. The problem of God’s Righteousness Question 8. Paul’s exegesis 9. What are the Pauline presuppositions? Romans 10 Rom 9:30—10:21 10. Set of questions 11. Why did Israel not attain the righteousness of the Law? Question 12. In Rom 10, there is a chiastic structure Romans 11 13. The issues at stake 14. The structure of Rom 11 15. Paul uses diatribe in the chapter 16. On the Pauline exegesis 17. What is the function of the Olive Tree? 18. The structure of Rom 11 19. The problem of Paul’s consistency 20. The last sub-unit and musterion

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One can enter into Romans 9—11 by literary structure, vocabulary and semantic fields. 1. 2. 3. 4. 5. 6. 7.

Family Election Feelings Knowledge Covenant Remnant Word of God

Three kinds of questions are raised: 1. Theological/historical problems Relations between Church and Synagogue Paul and his background Christians and Jews Paul accused of treason Many Jews would accept Jesus but would not accept Paul. E, P. Saunders in Paul and Palestinian Judaism (1981) insists that we must go on developing knowledge of the Jewish background. 2. Entering into Pauline Theology Paul was an excellent rabbi: Rom 1-4 takes up Jewish categories and masters them to reject them. Rom 9-11 develop his own insights, the heart of Pauline theology and the way he read the Old Testament and interprets the Law. 1) However, this raises questions about the coherence of Pauline thought: 2) Verse 10:25 provides an apparent contradiction, as do 11:1-20 and 9:30-10:21. How does one combine faith and election? The main problem is that he now applies titles to Christians that he formerly applied to only to Jews: tekna, huiothesia, doxa, kalein, adelphoi. 3) One has to dwell on Pauline reasoning in these chapters. 3. There are a series of literary structures governing Paul’s thought, but how are they to be used? Where does Paul put the stress in his use of these structures: on midrash or rhetoric? In 9:13, the words of Hosea refer to Israel, while those of others refer to the Gentiles (“My God

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will cast them off, because they have not hearkened to him, they shall be wanderers among the nations”). For the grammatical problems one should refer to the work of C. B. E. Cranfield.161 At most there are 15 difficult verses. The relation between literary content and structure is most important. In understanding structure, the following are necessary. 1. Vocabulary 2. Reasoning: midrash and diatribe 3. Structure. Vocabulary The chapters are divided into three: Rom 9 love, choice, mercy God’s action

Rom 10 mercy, law mankind’s response

Diatribe (9:14-24) Questions (about God)

Rom 11 remnant, choice, covenant God’s action again Diatribe (11:17-24) Questions (about Israel)

The use of words provides themes 1. Why does Paul use certain structures? The work of F. Refoulé is of relevance here: Et tout Israel seras sauvé” (Rom 11:25-32) (1984) The meaning of Israel is ambiguous in Rom 9: Israel + the Remnant, the Jewish Christians.162 During Rom 11, the meaning changes. The Remnant becomes the hasidim who at the end of time will be united with the faithful. They love God and keep the Law. Paul intended to deal with the Jewish problem in Rom 9-11. It is not a treatise in favour of Jews, but is interested in the destiny of faithful Jews. Most commentators do not take on Paul’s contemporary interpretation which is rabbinic and apocalyptic.

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Paul does not prophesy the future, but deals with his own time. The article “Israel et l’Eglise” (1985) suggests a total inconsistency.163 Paul uses two kinds of reasoning: 1) Jewish and 2) Greek. 2. The Use of Diatribe The living Word in Rom 9 is structural, juxtaposing views of Israel. Israel

Israel

v. 7 klethesetai (will be called) sperma (seed) v. 8 tekna tekna (children) v. 9 huios (son) v. 12 tou kalountos (the one calling) v. 13 hemisesa (hatred) hegapesa (love) v. 17 eleei (he has mercy) sklerunei (he hardens) v. 21 atimian (dishonour) timen (honour) v. 23 orges (wrath) eleous (mercy) v. 25 ou laos mou (not my people) ekaleso (call) laon mou (my people) kaleso (I will call) huoi thou (sons of God) v. 26 klethesontai (will be called) v. 29 sperma (seed) A group will be called by God and adopted as sons. ‘Sonship’ and ‘call’ (election) are linked in this chapter. The vocabulary is divided into two different fields: 1. Positive relationship 2. Negative relationship A twofold opposition of Israel emerges: sperma versus tekna, child of God, of the Gospel, and child of flesh. Positive and negative relationships continue throughout the chapter. There are by definition different sets of words, with a slow return to huois. There is thematic unity in this chapter, with the beginning and end the same.

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3. Chiastic Structure A 6-9 Israel sperma B 10-13 agathon C 14-18 15 eleein 17 dunamis 17 endeiksomai 18 thelo C1 19-24 19 boule 22 endeiksomai 22 duna 23 eleos B1 25-26 25 agathon A1 27-29 Israel sperma

diatribe question & answers dialogue

4. Reasoning Reasoning (9:6-9) passes on to diatribe (9:10-13) which focuses on questions and answers, and is a dialogue centred on God. The fringes determine the theme: ISRAEL, which Paul sees in three ways. What is meant by election? At the end of the chapter, the definition emerges like a ripe fruit. You are called and chosen by God, but how does He do it? 1) 2) 3) 4) 5)

Living Word: kalein; Structure; Reasoning; What about God’s Word? Did it fail? Definition of Israel, election, God’s word, and God’s righteousness.

Romans 9 1 I am speaking the truth in Christ, I am not lying; my conscience bears me witness in the Holy Spirit,2 that I have great sorrow and unceasing anguish in my heart.3 For I could wish that I myself were accursed and cut off from Christ for the sake of my brethren, my kinsmen by race.4 They are Israelites, and to them belong the sonship, the glory, the covenants, the giving of the law, the worship, and the promises;5 to them belong the patriarchs, and of their race, according to the flesh, is the Christ, God who is over all be blessed forever. Amen.6 But it is not as though the word of God had failed. For not all who are descended

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from Israel belong to Israel,7 and not all are children of Abraham because they are his descendants; but "Through Isaac shall your descendants be named."8 This means that it is not the children of the flesh who are the children of God, but the children of the promise are reckoned as descendants.9 For this is what the promise said, "About this time I will return and Sarah shall have a son."10 And not only so, but also when Rebecca had conceived children by one man, our forefather Isaac,11 though they were not yet born and had done nothing either good or bad, in order that God’s purpose of election might continue, not because of works but because of his call,12 she was told, "The elder will serve the younger."13 As it is written, "Jacob I loved, but Esau I hated."14 What shall we say then? Is there injustice on God’s part? By no means!15 For he says to Moses, "I will have mercy on whom I have mercy, and I will have compassion on whom I have compassion."16 So it depends not upon man’s will or exertion, but upon God’s mercy.17 For the scripture says to Pharaoh, "I have raised you up for the very purpose of showing my power in you, so that my name may be proclaimed in all the earth."18 So then he has mercy upon whomever he wills, and he hardens the heart of whomever he wills.19 You will say to me then, "Why does he still find fault? For who can resist his will?"20 But who are you, a man, to answer back to God? Will what is moulded say to its moulder, "Why have you made me thus?"21 Has the potter no right over the clay, to make out of the same lump one vessel for beauty and another for menial use?22 What if God, desiring to show his wrath and to make known his power, has endured with much patience the vessels of wrath made for destruction,23 in order to make known the riches of his glory for the vessels of mercy, which he has prepared beforehand for glory,24 even us whom he has called, not from the Jews only but also from the Gentiles?25 As indeed he says in Hosea, "Those who were not my people I will call ‘my people,’ and her who was not beloved I will call ‘my beloved.’"26 "And in the very place where it was said to them, ‘You are not my people,’ they will be called ‘sons of the living God.’"27 And Isaiah cries out concerning Israel: "Though the number of the sons of Israel be as the sand of the sea, only a remnant of them will be saved;28 for the Lord will execute his sentence upon the earth with rigor and dispatch."29 And as Isaiah predicted, "If the Lord of hosts had not left us children, we would have fared like Sodom and been made like Gomorrah."30 What shall we say, then? That Gentiles who did not pursue righteousness have attained it, that is, righteousness through faith;31 but that Israel who pursued the righteousness which is

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based on law did not succeed in fulfilling that law.32 Why? Because they did not pursue it through faith, but as if it were based on works. They have stumbled over the stumbling stone,33 as it is written, "Behold, I am laying in Zion a stone that will make men stumble, a rock that will make them fall; and he who believes in him will not be put to shame. Introductory Questions 1.

Is Romans 9 a midrash?

What role does rabbinic interpretation play? Paul uses the Hellenistic rather than the Palestinian method. There is a midrashic pattern, with: 1) Old Testament citation at the beginning of the theme; 2) A second supplementary text to support the main one; 3) An exposition of the theme, with additional citations and catch words; 4) The final text alluding to the first one. 9:7 klethesetai 9.7 9.26 klethesetai 9:29 So 9:6-24 forms a unit.

sperma huios huioi theou sperma

Election does not depend on race or tribe. Election bestows sonship by the will of God. The argument progresses from the stated theme and citation. Through supplementary texts and catch phrases, it moves on to the final statement and clarification of theme. Bibliography on midrashic patterns in the New Testament P. Borgan, Bread from Heaven: John 6 (Leiden, 1965), pp. 47-58. E. E. Ellis, Prophecy and Hermeneutics (Tübingen, 1978), pp 155f, 218f. H. Thyen. Der Stil der jüdich-hellenisstischen Homelie (Göttingen, 1955). R. Vincent, “Derash-homeletico in Romans 9-11”, Salesianum 42 (1980): 753-88.

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2.

What about 9:1-5 and 9:30-31? 9:1-5 A1

B A2

9:6-19 = a literary unit 9:30-33 beginning of a new unit Diatribe Vocabulary 9:30-10:21 inclusion Israel/nations faith 11:1-32 + literary unit This is a chiastic structure

Did God elect Israel? — Israel = leimma (remnant) Did God reject Israel? — Israel = hasidim Rom 9:1-5 Do these verses refer to Christ or God? It would be the only time Paul refers to Christ as God (cf. Ps 40:13: “Be pleased O Lord , to deliver me, O Lord make haste to help me”). Such a blessing in the Old Testament always refers to God. Given the unfolding of the reasoning, these words must refer to Christ. It was a challenge to the development of Christological understanding. Paul seems to cry out, to burst into tears. The structure is complex. Israelites kata sarxa dia doxa dia kata sarxa pateres Christos

singular plural

Election does not depend on us, but on God, on his graciousness. However, Paul does not use klesis

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What about Israel? Philo and Josephus never use ‘Israelite’ for designating their contemporaries, but rather ‘Jews’. In the LXX, the term is never found in the plural. Paul’s usage refers back to before the Exile. In 2 Cor 3:7, 13 Paul uses the word (AJ ix:173) (old form XI.v.7).164 They were known as members of the southern tribe of Judah, Idouaioi. Paul’s use of Israelite is very strong, and refers to their own understanding of election.165 3. Use of ‘Israel’ in Qumran 1. I QS and CD use the word ‘Israelite’ 30 times. It usually designates all people and community. 2. The word is not always used positively. Sometimes it is even used negatively, as a part of Israel to be destroyed. 3. Several times, it refers to people before and after the Exile. When it designates community, it is used positively, 4. The meaning of the word is religious, referring to covenant and relationship to God. There is no question of racial or national implications. 5. In CD 1: 4-5, it is applied to the remnant (sharit): God preserved the remnant and did not hand it over to destruction. ‘Israelite’ is a word full of religious implications. 4.’Israel’ in Rom 9 The initial distinction in 9:7 implies a process of ‘veridiction’, a word that brings out a hidden truth. In Paul’s time, ‘Israelite’ meant all Jews, all those faithful to the Covenant. St Peter said this is not true, and initiated a variation of “looking and being”. Deixis 1

Deixis 2

Looking & Being WRONG Godless / the pagans FALLACIOUS Jews not believing in Christ

Looking & Being TRUE Jewish Christians SECRET Gentile Christians

Paul tries to tell us about ‘looking and being’, the definition of Israel.

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1. On grounds of origin. The Patriarchs are mentioned in 9:4 In 9:6-9, it is said that Israel comes from the Patriarchs, but the real Israel comes from the Word. Sonship is an election, a call. 2. Definition on the grounds of relationship. i) People are appointed, defined by a positive relationship of love. However, this relationship does not imply reciprocity. ii) We are elected before being aware of it. iii) Relationship is a family concept. iv) Election means sonship, entering into God’s life, partaking in his glory. 3 Relationship is seen as a function of membership: this defines ‘remnant’. However, what about Gentile Christians? Paul uses the words laos and huios to describe them. This is coloured both historically and spiritually. He does not call Gentile Christians ‘Israelites’. Laos. 9:27 skips the word in quoting the LXX. The word appears for the first time in 9:25, 26; 10:11 and 11: 1-2. It occurs elsewhere in Romans and 1 Cor 10: 7; 2 Cor 2:6. All are Old Testament quotations except Titus 2:14. Paul did not willingly use the word (Käsemann). He uses it four times with the personal pronoun, mou autou. The word implies a personal relationship. One moves from non-possession to possession. It implies a special status: the only People of God, Rom 10:21, without an article or pronoun. The absence of the article provokes question in Rom 11:1. The Jews are still a people, but not the People of God. In Rom 9:27, he expressly drops laos from the LXX. He seeks to control the term, and its implied special relationship with God. In Rom 11:1, the question is rhetorical and implicit. In Rom 9:25-25, he cites Hosea; in Rom 10:21, he cites Isaiah; and, in Rom 11:1-2, he calls on Ps 94 and 1 Kgs. Israel was called the People of God by God himself. The designation does not come from Israel, but from God himself. Laos is always used in a context of transformation. For the Gentiles, Rom 9:25 depicts a movement from no vocation to full vocation. In Rom 10:21; 11:1-2, Israel’s election is rejected. Laos defines a relationship between God and mankind. Paul seems to move from the positive to the negative. In Rom 9, the Old Testament quotation is deformed by Paul to give another meaning to apply to Israel. Laos therefore emphasizes a personal relationship (mou); it comes from the Word of God, and is always used within a context of transformation

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Rom 9:25-26 Summary Paul speaks of Gentile-Christians. Does 9:25-26 speak of national historical Israel? If so, this must affect 9:22-23. What if God exercises sovereignty over Israel by permitting godless gentile nations to rule over the earth (cf. Rom 9:14-18 on Pharaoh), nations which He will ultimately destroy? Gentiles are tools of God to scourge Israel. God is revealing His wrath by using nations to help Israel convert itself. As God will later destroy them and deliver Israel, He will reveal His favour to this nation. Battle interprets 9:22-23 as referring to Israel, not the nations. However, the blessing will come only to those who repent and believe.166 At Paul’s time, some will share this only with some others. The great salvation is still in the future (cf. Hosea 14). This salvation only applies to Israel, not to other nations, which are the tool of God’s wrath. Critique This interpretation is impossible, even nonsense. There are many reasons from the text why Rom 9:25-26 speak of the Gentiles. 1) 9:27: Paul uses the adversative de. 2) Opposition between huioi theou (9:26) and huioi Israel (9:27). Further, Paul drops the use of laos to avoid confusion. 3) There is no question of conversion. They are one-way transformations from ‘not-being’ to ‘being’. There is no mention of sin, only election. Transformations are unique, and are not determined by a return of covenanters and then new conversion. These verses describe Gentiles who were not elected, and now are. God decides to choose one and not the other. Objection in Rom 11:1 calls Israel the People of God. Laos could refer to Israel. However, one cannot interpret Rom 9 in terms of Rom 11. In Rom 9, there is the question of the extension of Israel; Rom 11 asks ‘will Israel be saved or not?’ One must see how Paul plays on the word. Gentiles are ‘sons of God’, but not Israel. The use of ‘Israel’ in Rom 9 respects the historical people of God who in the past were called ‘Israel’. Gentiles cannot be called this. It is better to call them ‘sons of God’. There is a clear distinction between Israel, Jews, Gentile Christians and pagans. ‘Israel’ is taken to mean two things:

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1) the offspring of Abraham and a believer; 2) offspring but not a believer. The argument Paul uses is necessary to show that there is no change in God, but He always planned this. The question of Israel is subtle, but Paul slowly arrives at his conclusions. Refoulé observes that Rom 9:1-2 has an untenable statement.167 These verses clearly display an apocalyptic background. They refer to the: 1) The Testament of Moses 11:1-2 2) The Revelation of Baruch 11:2 3) 4 Esdras 10:5ff 4) Enoch 19: 41-42. This is a widely used genre where the author says ‘I am full of sorrow for my people’. It is impossible to prove that Rom 1-11 are apocalyptic simply on the basis of these two verses. The imagery is luxurious but there is no argument typical of apocalyptic literature. Paul is very different. Rom 9:4 The problem of the word diathekai: does this refer to the whole series of covenants?168 This word used in the plural never refers to a series of covenants. For Rabbis, there was only one. In the Hebrew Scriptures, it is always in the singular. In the LXX, diathekai never refers to a series of covenants. In Rabbinic literature, beritim means rules, statutes. In Exodus, qiim has the same meaning (cf. Wisdom 18:22, Sirach 44:18). How do we know whether Paul uses the word as the Jews of his time used it, or in a special way? The word is used in the singular in Rom 11:27, 1 Cor 11:25, 2 Cor 3:6, 14, Gal 3:15, 17, but in the plural in Gal 4:2, Eph 2:12. There is a clear opposition between new and old covenants. In Gal 3:15, Paul speaks of a ‘testament’ or ‘will’. It is not changeable, nor is God’s Word. God wanted a continuous relationship between Abraham and his descendants. When the word is used in the plural, we can conclude in the same way that there are two covenants: Hagar leading to Sinai, Sarah leading to the Heavenly. Only context helps us to decide. Vocabulary can help to fill in the background and give emphasis, but is never decisive. Covenant and promise are nearly synonymous. Structure similarly cannot give the solution by itself. However, with vocabulary it can.

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Jews 9:3-5

How does sons adoption doxa

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Christians (Jewish and Gentile) 9:22-26 Paul move from a to b? doxa sonship

Isaiah spoke during or after the Exile which emerged out of the failure of God’s Plan. Paul must show that God’s Plan does not fail. 1) Most of the quotes are in the first-person. Hübner is right when he says that in Rom 9:22-26 Paul speaks of a theological problem, not an anthropologetic one.169 a) On account of reasoning, the stress falls on theological problem. b) The leading word (Leitwort) kalein helps us to reach the conclusion of election. c) On account of Old Testament quotations, the stress falls on the ‘I’ of God. This cannot be used alone. In the second section too, there are similar quotations. 2) One may ask why there are so many Old Testament quotations in this chapter. It comes from the listing of privileges of the Jews who will not accept Christ. Has the Word of God failed? To show that it has not, Scripture is quoted. A ou laos mou

B1 tekna tou theou Israel

B hoi ex Israel tekna tes sarxos

A1 laos mou huioi theou

A will become A1 B will not become B1 tekna tes sarxos are not tekna tou theou 1 Peter 2:8 6 For it stands in scripture: "Behold, I am laying in Zion a stone, a cornerstone chosen and precious, and he who believes in him will not be put to shame."7 To you therefore who believe, he is precious, but for those who do not believe, "The very stone which the builders rejected has become the head of the corner,"8 and "A stone that will make men stumble, a rock that will make them fall"; for they stumble because they disobey the word, as they were destined to do.

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All the quotations used by Paul are found here. The reason why Paul is referring to pagans is given. However, it does not reflect the same context. 5. Does Paul cite the Scriptures correctly? If he does, how do we read it? In 9:6-13, there is a series of interesting items: 1) Multiplications of negations and oppositions. 2) Vocabulary of filiation. Occurrence and recurrence of huiothesia, doxa, and epaggelia. He takes up the position of Israel and those found in it who are ex-Israel. 3) Stress on the Word of God, the promises epaggelia and klesis 4) Strong distinctions and oppositions between Abraham and Abraham’s offspring (Rom 9:8). There is a seed of Abraham but all the seed are not children. However, the quotation says the contrary: both are seed, offspring, but only Isaac is called. This is the main word klytesantai: the central idea. The Pauline distinction between tekna and sperma does not work. God chooses the child of Sarah. 5) Paul tries to separate ideas, but true Israel is called by God. He must go back to the beginning to show why the Word of God did not fail. The difference could have been between the status of Sarah and Hagar. So the reasoning must continue: it does not depend on status, but on God’s will. Step by step, he tries to show that belonging to Israel is based on election. Observations There is a problem with the verb in 9:10. What is the function of the verse? It not only supports 9:6-9, but goes forward into the distinction of true Israel. This has nothing to do with being Jewish. Tag Neofiti. Gen 22; 25:37, 35; 26—35. Paul speaks contrary to the Targums of the time. It is not the virtue of Isaac: all comes from the Divine Word and Will. One can notice negations and oppositions in small sections. To be elected means to be loved. Paul speaks of God’s feelings, something central to Rom 9: love, hatred, wrath, and choice. God calls and chooses whom he wants. However, Jews would agree with Paul. There are two interpretations of God’s call:

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1) Isaac chosen by merit 2) Isaac chosen by election All Jews are graciously called, but not on account of their own merit. 1) The function of 9:6-13 is clear. God’s word did not fail. Paul wants to prove this and must use all Scripture. 2) However, if chosen not on merit, if God’s hatred is directed against Ishmael, Esau, and Pharaoh, it raises the problem of God’s justice. Now there is a shift in reasoning. 3) According to Hübner, the source of the New Testament usage of kalein is Isaiah 40-55. Yet this is not quoted. This word is not used from Isaiah. 4) The use of meixon (greater) in 9:13. Some say this is a Semitic exaggeration. However, this would seem to mean just what it says. 5) The problem of predestination, for Paul is not soteriological but theological; not hatred of Ishmael but election. 6. Does Israel seem to be rejected? Whose fault is it? It depends on God’s will, on election. God’s plan has been the same from the beginning. 7. The problem of God’s Righteousness This is the centre of the argument. The question had already been broached in the Old Testament, in Ex 9:16; 33:19, and now by Paul in Rom 9:14-18. He stresses God’s freedom. From ancient Israel to his time, the understanding of positive or negative statutes depends on God. The quotation to Pharaoh is not a question of obedience, but of God’s own purposes. A B C C1 B1 A1

He elected 9:6-9 kalein He loves 9:10-13 He chooses 9:14-18 (this is not injustice) He has mercy 9:22-23 He loves 9:25-26 He elects 9:27-29

God did not fail. He is working according to his purpose. There is a broadening of perspective: from one group to Israel and Egypt to all men.

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1) All the situations that seem to work against the plan of salvation in fact work for it; 2) There is a broadening of perspective to many men. 3) God’s Word has not failed. Apparently the first quotation is in support of the argument: God does not appoint on need or merit, but on his own decision. The idea of election is not new. The second citation (9:17) raises a big difficulty, however. In hardening Pharaoh’s heart for his own glory, God seems unfair. In the Old Testament, adekia has a special meaning. A judge has it when he rewards you according to your deeds, but God did not choose according to his deeds. His choice precedes our deeds. This is election, not reward: this is freedom, not adekia. The passage does not talk of Pharaoh’s rejection. He is used by God for his glory. To be hardened (of heart) does not mean to be destroyed: it is a function of his own glory. Pharaoh is in the service of God’s glory. In 9:16, most commentators raise the question of “to run”. The Jew who runs is the one anxious to carry out the Law.170 The idea comes from Habbakuk Ch.2. Pharaoh is a symbol of hardened Israel. There is a parallel between 9:17 and 9:22: is the proleptic figure of the hardened Israel of the future? All the figures of Rom 9 are symbolic, so what about Pharaoh? Paul probably cares little about this. Nothing is said about Israel and Egypt, with no hint at a horizontal relationship. All relationships are only vertical, between God and whoever. The situation comes from God. There is a strong parallel between Rom 9:17 and 9:22 and Col. 1:27: …the church,25 of which I became a minister according to the divine office which was given to me for you, to make the word of God fully known,26 the mystery hidden for ages and generations but now made manifest to his saints.27 To them God chose to make known how great among the Gentiles are the riches of the glory of this mystery, which is Christ in you, the hope of glory.

In Rom 9:19-23, the stress is still theological. All here display God’s freedom. There is no question of predestination. Even if not elected, God’s glory shines through him. In these verses, there is no clear citation from the Bible, only hints and illusions. Here, Paul displays a thesis backed up in 9:24, 25. It is difficult to say to whom Paul is referring. Some scholars say he is speaking of pagans, some say of Israel. In these verses, as in 9:14-18, there is no mention of a horizontal relationship. Paul talks of tools in God’s hands to punish (9:22) Babylon and Assyria. This is wrong.

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The importance of the Exodus quotation is that God prophesied his pity on the peoples. If we compare the parallelism of 9:22 and 9:23, we are forced to acknowledge the vertical relationship. 22 What if God, desiring to show his wrath and to make known his power, has endured with much patience the vessels of wrath made for destruction, 23 in order to make known the riches of his glory for the vessels of mercy, which he has prepared beforehand for glory, 9:22. 1) Vessels (tools) of wrath + 2) (made) for destruction + 3) to display His wrath, to make known his power. 9: 23 1) vessels of mercy + 2) prepared beforehand for glory + 3) in order to make known the riches of his glory. 1) Speaks of receivers 2) Speaks of first purposes for receivers 3) Speaks of second purposes regarding God. This is not a horizontal, but vertical situation. These verses express Pauline purpose. In 9:25, we have to supply the verb: “What will we say…” I do not agree, yet the vessels made for destruction were not destroyed, Election means the glory of the Lord. We are all tools in the hands of God, whether we are elected or not. Paul does not try to answer the question of election as it means justice or injustice, but to understand election more deeply in itself. Election is always a question of grace. It means God’s plan. The Word of God still holds true. To return to Israel: is Israel now rejected? No, because there remains a remnant. Election may be said to have two kinds of receivers: the nations and Israel. Why is there just a remnant? Are the faithful, but not accepting Christ, rejected? Questions On account of the literary structure, unfolding the meaning, and the vocabulary, can we try to say what Paul means by election in Rom 9:6-29? On account of the unfolding of the Pauline reasoning, and of the vocabulary and parallels, can we say how the Apostle speaks of faith in Romans (9:30—10:21)? 8. Paul’s exegesis Paul’s citation of Scripture is central to his argument.

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1. Background The clear background to Rom 9 and 10 is Isaiah 52. 2. How did Paul use this background to shape his own argument? Genesis, Malachi, Exodus, and Prophets. Paul’s exegesis is typically Jewish. Rom 9:8 and 24 are a pesher, an interpretation, the mental language of explanation, Hu and zot are words that introduce such an explanation. Pshr is the actualization or interpretation. The Rabbis of that time used to apply to the Bible the interpretation of the time, topically actualized.171 Isaiah 9:14 interprets Rom 9:13: hu. Zechariah 5:6 and Ezekiel 5:5 use zot. Dan 4:24 and 5:26 use pshr—explanation of a riddle or difficult verses. The exegete tries to bring out hidden meaning. In Qumran and the New Testament, this type of exegesis became common, not only bringing out meaning, but also actualizing it. The writer displays the way prophecy is fulfilled in the present time. There are two steps: 1) the explanation of the riddle; 2) an effort to show fulfilment of the verse in the time in which we live. This may be a series of quotations, like 2 Cor 3:17 (which is a pesher). 2 Corinthians 3 12 Since we have such a hope, we are very bold,13 not like Moses, who put a veil over his face so that the Israelites might not see the end of the fading splendor.14 But their minds were hardened; for to this day, when they read the old covenant, that same veil remains unlifted, because only through Christ is it taken away.15 Yes, to this day whenever Moses is read a veil lies over their minds;16 but when a man turns to the Lord the veil is removed.17 Now the Lord is the Spirit, and where the Spirit of the Lord is, there is freedom.18 And we all, with unveiled face, beholding the glory of the Lord, are being changed into his likeness from one degree of glory to another; for this comes from the Lord who is the Spirit.

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The second exegetical type used is the gezerah shawah. When two verses are interpreted, one through the other, we have this mode of explanation. On the basis of verbal similarity, one verse is used to clarify and amplify another. This helps to establish theological and scriptural unity. The Bible is such a unity with the one speaker, God. If Moses wrote the whole Torah, the unity would be clear. The technique is used in interpreting whole blocks, the Torah and the Prophets.172 Because of our hermeneutical presuppositions, we cannot use this technique anymore. We must try to bring it up-to-date. The New Testament largely uses the LXX, or the Aramaic Targum. Paul cites the LXX very freely. The verse often means the opposite of what he means. There are often signs of distortion. This raises the question of the value of the Pauline exegesis. The problems emerge: 1) If God’s word does not change, yet he uses then inaccurately, his argument falls. 2) He must prove God’s election and mercy by quoting the Scripture. 9. What are the Pauline presuppositions? 1) The unity of the Bible with confirmation of the Torah and the Prophets who interpreted the Torah. He takes Prophets as speaking of his own time (midrash-pesher) (9:27). 2) Israel’s merits are of no account in God’s choice. From the beginning of history, the People of Israel were sperma. This is the Leitmotif of the Bible. Paul does not distort the texts, but he does apply them questionably to his time. The concept of ‘remnant’ is post-Exilic. 3) Emphasis put on kalein causes a problem because of the midrashpesher in Rom 9:25, applying the notion to his time. Why apply Hosea 12:25 which seems to have little to do with election? In the text, it applies to Israel already. Paul quotes the LXX. The Hebrew Bible has hyh, the Greek en: ‘it was’, not ‘it will be’. In a context of sacred prostitution, paganism, and Gentiles, the text is applied perfectly. This could not be used now, but it was done by the Rabbis in Paul’s time. He uses this from the Greek text, and the word kalein. 4) The unfolding of Paul’s reasoning on grace puts emphasis on free election and grace. It does not deal with the reality of Covenant, and the condition of remaining in it through obedience. Saunders

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describes how entering into Covenant means grace and election: remaining in Covenant means Law. The remnants were not the only set who were elected, but also the hasidim who keep the Law. In Romans 9-11 there is a triptych, very common in Jewish prayers and literature (200 BC–200 AD). Trust was put in the righteousness of the Law. We are sinners, but God is faithful. All the prayers of Esther, Daniel, and Tobit, from the Jewish Intertestamental Period, are like this.173 I Romans 9: Paul puts stress on God’s Word: ‘You are righteous’. II Romans 10: Israel is guilty, stumbled. III Romans 11: God will save them. Paul is not original at all, but the way he uses the structure is genuine. The way he cites Scripture is not central. Paul does not try to conflate the problem, but reasons along the three-stage route. Paul always starts with experience, and then looks to Scripture to find the experience borne out and interpreted. However, he always stays within the logic of the Torah and the Prophets. Romans 10 1 Brethren, my heart’s desire and prayer to God for them is that they may be saved.2 I bear them witness that they have a zeal for God, but it is not enlightened.3 For, being ignorant of the righteousness that comes from God, and seeking to establish their own, they did not submit to God’s righteousness.4 For Christ is the end of the law, that everyone who has faith may be justified.5 Moses writes that the man who practices the righteousness which is based on the law shall live by it.6 But the righteousness based on faith says, Do not say in your heart, "Who will ascend into heaven?" (that is, to bring Christ down)7 or "Who will descend into the abyss?" (that is, to bring Christ up from the dead).8 But what does it say? The word is near you, on your lips and in your heart (that is, the word of faith which we preach); 9 because, if you confess with your lips that Jesus is Lord and believe in your heart that God raised him from the dead, you will be saved.10 For man believes with his heart and so is justified, and he confesses with his lips and so is saved.11 The scripture says, "No one who believes in him will be put to shame."12 For there is no distinction between Jew and Greek; the same Lord is Lord of all and bestows his riches upon all

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who call upon him.13 For, "everyone who calls upon the name of the Lord will be saved."14 But how are men to call upon him in whom they have not believed? And how are they to believe in him of whom they have never heard? And how are they to hear without a preacher?15 And how can men preach unless they are sent? As it is written, "How beautiful are the feet of those who preach good news!"16 But they have not all obeyed the gospel; for Isaiah says, "Lord, who has believed what he has heard from us?"17 So faith comes from what is heard, and what is heard comes by the preaching of Christ.18 But I ask, have they not heard? Indeed they have; for "Their voice has gone out to all the earth, and their words to the ends of the world."19 Again I ask, did Israel not understand? First Moses says, "I will make you jealous of those who are not a nation; with a foolish nation I will make you angry."20 Then Isaiah is so bold as to say, "I have been found by those who did not seek me; I have shown myself to those who did not ask for me."21 But of Israel he says, "All day long I have held out my hands to a disobedient and contrary people." 9. Romans 9:30—10:21 Why did Paul use Isaiah 51? Changing the Hebrew text in the LXX suits his argument. A = 1-3 B = 4-6 A1 = 7-8

faithful disobedient faithful

The differences between the Hebrew and Greek are: The Rock: “you quarried” / “you were quarried from” The Well: “you dug” / “you were dug from” + “and loved him” — + “comfort you” / “comfort Zion” + “Kings who turned their backs on me” + “judgment” / “righteousness” + “time” / “worm” (ash) A 9:30-33 preparation Israel and the nations B Pas A1 Israel and the nations

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Modalities Visualization Actualization Realization ____________________________________________________ Israel External duty ability doing Law _____________________________________________________ Gentiles Internal will wanting knowledge being Faith _____________________________________________________ The chiastic structure is justified by vocabulary. The reasoning is typically midrashic (10: 5-8). In mixing texts (Is 8:14 and 28:16) in his gezerah shawah, Paul draws the conclusion that one can stumble on it. The chapter is not a midrashic homily. All is based on the first verse, as in Rom 9. It has a catena structure, and there is also an inclusion. The scheme shows that the first quotation of pistis does not come from Scripture. Rom 9:30-33 is a summary of the modalities. At the beginning is a negation: they do not want, and they do not do. “Being” and “doing” are opposed. Everything is within you. There is an inner passive transformation. Paul plays on opposition. 9:30-31 is a riddle, a paradox about the reception of salvation. 9:32-33 is an explanation in a nutshell. All is based on pistis: Law and faith explain the modalities. The whole of Rom 10 explains the opening verses, which can be entered into categories. 10:1-3 competence versus performance. Stress is placed on knowledge. 10:4-5 presents an opposition between pistis and works: pistis does not presuppose any competence. 10:6-8 elaborated the righteousness based on faith 10: 9-14 is about performance. How was it possible to enter into faith? 10:15-17 Faith comes from what is heard, and what is heard comes from preaching.

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10. A Set of Questions 9:31 presents a famous phrase. There is a qualifying genitive. Nomos is a rule, principle, or model. Israel pursued a model of Law promising righteousness. Hypollage is a figure of speech in which there is an interchange of words in a phrase (hypo – allage / allosso). Law has the content which is righteous. Is this connotation negative or positive? Some commentators say negative, but how can they since Paul himself says later that they misunderstood the reaching of righteousness? Others give it a positive connotation. The Law promised righteousness.174 All the rest of the chapter develops a distinction between pistis and nomos. One does not pursue these things. They are given as gift. The problem is the sense of the participle. Is it causal (because) or concessive (although)? Israel did not attain the righteousness of the Law. Rhyne says that Israel did not receive righteousness by faith. However, he does not respect the text or the context. The weight of the chapter falls on the opposition between doing and being. There is an older interpretation given by Origen, taken up by Cranfield: in 9:31a, nomos is the Mosaic Law; in 9:31b, nomos is the new law of the Gospel. Israel pursuing the righteousness of the Torah did not reach the new Law of the Gospel. Paul plays on nomos, but this cannot be supported by the text. The third interpretation is by Refoulé. Whereas Israel was looking for the Law supposed to give righteousness, they did not reach the righteousness of the Law. What is the meaning of “They did not reach the righteousness of the Law”? Or they were sinners unable to fulfil the Law? Or perhaps they did not reach the righteousness of God contained in the Law? 11. Why did Israel not attain the Righteousness of the Law? According to some, they did not reach righteousness on account of the wrong use of the Torah, using it for personal achievement. Law is for general righteousness, not personal ends. The Jews misunderstood the Law. This implies three things: 1) The Word is to be supplied in 9:32a. One is made righteous from faith not works.

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2) They did not reach the goals of the Law because of their wrong attitude of mind. Only faith in Christ enables one to attain the righteousness promised by the Law. 3) The way the Jews rejected Christ was not because they did not believe in him, but because of their selfish attitude of personal attainment. They were incapable of fulfilling the Law because they were sinners.175 Their rejection of Jesus was because of their wrong attitude to the Law. The proclamation of the Gospel is a rectification. Pagans are now reaching righteousness while Israel, carrying out the Law, has not attained it. The implication is that, before Jesus, the Law was a means of salvation, something good, 10:3 For being ignorant of the righteousness that comes from God, and seeking to establish their own, they did not submit to God’s righteousness. … 10:5 For Moses writes: That the man who practices the righteousness which is based on the Law shall live by it. Questions Rom 11:8-10: How does Paul cite the Old Testament, the Torah, the Prophets, and the Writings? What is the salvation of Israel according to Paul in Rom 11:1-33? Paul seems to say the contrary elsewhere: Rom 3:19-20; 6:20; 7:13-25. The Torah seemed to underscore our unrighteousness, However, there is no inconsistency. The Old Testament makes certain statements in the Psalms of Lamentation and Supplication about the Righteous Man (Unschulderklärung). Elizabeth, Anna and Zachariah in Luke were also righteous in the eyes of the Law. There follow two proposals: 1) Righteousness, Psalms 22, 36; “O continue your steadfast love to those who know you, and salvation to the upright of heart” (Ps 36:10) 2) The Unrighteous, the Trespassers, and the Sinner (in books written after the Exile: Daniel, Esther, Tobit, and all the Psalms of Wisdom).

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To the faithful believer, the Law is a delight. However, this is temporal and provisional. One lives through the Torah, but, seen from the divine perspective, the Law is temporal and limited, with there being only one Saviour. How the Law is understood depends on the way it is seen, like Ps 13 in the LXX: no one is righteous (“They have all gone astray, they are all alike corrupt”). As such, the statement in Rom that salvation could come through the Torah is correct. Romans 1-8 are synchronic (with a concern for justification) Romans 9-11 are diachronic (with a point of view that is eschaton) The most sensible of three possible interpretations is the last. The Jews are wrong only because they did not accept Jesus. Paul’s own statements are given in Rom 5:7-21. Romans 5 1 Therefore, since we are justified by faith, we have peace with God through our Lord Jesus Christ.2 Through him we have obtained access to this grace in which we stand, and we rejoice in our hope of sharing the glory of God.3 More than that, we rejoice in our sufferings, knowing that suffering produces endurance, 4 and endurance produces character, and character produces hope, 5 and hope does not disappoint us, because God’s love has been poured into our hearts through the Holy Spirit which has been given to us. 6 While we were still weak, at the right time Christ died for the ungodly. 7 Why, one will hardly die for a righteous man—though perhaps for a good man one will dare even to die. 8 But God shows his love for us in that while we were yet sinners Christ died for us. 9 Since, therefore, we are now justified by his blood, much more shall we be saved by him from the wrath of God. 10 For if while we were enemies we were reconciled to God by the death of his Son, much more, now that we are reconciled, shall we be saved by his life. 11 Not only so, but we also rejoice in God through our Lord Jesus Christ, through whom we have now received our reconciliation. 12 Therefore as sin came into the world through one man and death through sin, and so death spread to all men because all men sinned—13 sin indeed was in the world before the law was given, but sin is not counted where there is no law. 14 Yet death reigned from Adam to Moses, even over those whose sins were not like the transgression of Adam, who was a type of the one who was to come.15 But the free gift is not like the trespass. For if many died

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through one man’s trespass, much more have the grace of God and the free gift in the grace of that one man Jesus Christ abounded for many.16 And the free gift is not like the effect of that one man’s sin. For the judgment following one trespass brought condemnation, but the free gift following many trespasses brings justification. 17 If, because of one man’s trespass, death reigned through that one man, much more will those who receive the abundance of grace and the free gift of righteousness reign in life through the one man Jesus Christ. 18 Then as one man’s trespass led to condemnation for all men, so one man’s act of righteousness leads to acquittal and life for all men. 19 For as by one man’s disobedience many were made sinners, so by one man’s obedience many will be made righteous. 20 Law came in, to increase the trespass; but where sin increased, grace abounded all the more, 21 so that, as sin reigned in death, grace also might reign through righteousness to eternal life through Jesus Christ our Lord. Rom 9:32a. A verb must be supplied. They failed because there is a clear opposition between faith and works. The problem is to know whether pistis refers to God or to Christ. Clearly it is faith in Christ, otherwise the chapter falls. The difficulty is that the Old Testament quotation in 9:33 that refers to God, cannot but refer to Christ. All faith is in Christ (“Behold I am laying in Zion a stone that will make men stumble, a rock that will make them fall; and he who believes in him will not be put to shame”). The difficulty between 9:32a and 32b is that is an asyndeton, an omission of the conjunction. There are three possibilities. 1) With a comma: “because they thought to attain righteousness”; the second part is a cause. 2) With a full stop. The connection with the second part is not clear. 3) 32a gives a cause developed in 32b. The Old Testament quotation in 9:33 is a gezerah shawah using Is 28:16 and Is 8:14 as used in 1 Peter 2:6-8. Both depend on a common source, quotations taken to teach. Connection between the two Isaiah passages is not made clear before Paul’s use of them. The Messianic interpretation makes the stumbling stone/block to be Christ. In the Targum of Ps 118:22, the stone (ebed) becomes son (ha-ben) (David). This was then applied to David who became Christ. ‘Stone’ is a stone of scandal. The first part puts emphasis on negation; the second on a positive footing. Paul distorts the verses. Israel is not at fault with its zeal, but he finds fault because they ignore the goal by ignorance or refusal. Ignorance has to be atoned for:

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shigagah, sins committed by inadvertence. For Jews, this is a sin (cf. Gen 12:17; Lev 4). 10:2 is discussed by Rafoulé.176 For 10:3, the Jews wanted to be righteous on the basis of observance of the Law. They preferred the more mechanical righteousness of the Law. God’s Righteousness versus

the Jews’ Righteousness

It comes by FAITH It is available to ALL (pas)

by works of the TORAH only to the JEWS (10:12)

The sin of the Jews is that they cling to the Torah and refuse to open themselves to all. Rom 10:4 is the crux (“For Christ is the end of the Law, that everyone who has faith may be justified”). There are three solutions. Most of the commentators have centred on the telos (end, goal). 1. END. Christ is the end of the Torah: believers are no longer under the Law. There is no place for pride. 2. GOAL. Christ is the goal towards which the Torah pointed. 3. END AND GOAL. The Torah is not worth obeying because the Torah itself prophesies Christ. What is the function of the verse here? All three solutions are possible. F. Mussner in Paulus (1977)177 says that Christ is the end of the Law for the righteousness of those believing in Christ, not for others. This is contrary to the teaching of Paul. The problem here is the text. Christ is the end of the Law for all. The Gospel is proclaimed to all so that they may believe. The thrust is put on the preaching of the Gospel everywhere. The goal may be based on 10:5f. In these verses, Paul seems to look for support in the Torah (Leviticus and Deuteronomy). The goal is supported by the quotations, with a pun on nomos: the Torah commands, while the Scriptures prophesy. It would be possible to prove both kinds of righteousness: righteousness being a goal of the Torah. Nomos is not ambiguous. Righteousness given by Law finds fulfilment in Jesus Christ. One must study 10:5-8 as a Targum on Deuteronomy 30:12-14. See Lindemann’s article in ZNW 73 (1982) on Rom. 10:5.178 Is the meaning of this verse positive or negative? Already cited in Gal 3:12 negatively, it is

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not possible to keep all the commands of the Law. There is a clear opposition between 10:5 and 10:6-8. Moses is opposed to righteousness personified, between doing and confessing. Leviticus

Deuteronomy

Rom 10:5 Moses Writes Doing

Rom 10:6-8 Righteousness and faith Says Confessing

Cranfield says that Christ is consistently referred to as ‘the Rock’; a reference to righteousness as to the people who carry out righteousness. Christ is lithos or kurios, not ho anthropos. The opposition between 10:5 and 10:6-8 is between two sets of people. However, this logical reading is not supported by the text itself. Paul says there are two kinds of righteousness: 10:5 says that all people carrying out the Law will live because of this; 10:6-8 are difficult because Paul distorts the text. He says the pnuema means faith, but it also means Torah. However, Deut 30 is clear, even in the Targum (of which there are two kinds, Babylonian and Jerusalem 1 and 2, fragmentary). The question in the Targum is one of doing (l’shoto). Paul distorts this Targum’s emphasis on the human incapacity to obtain God’s will, i.e., both Moses ascending and, Jonah descending. The verse used to be famous at the time and became a proverb about the impossibility for humans to know or fetch God’s will. Only Wisdom could do this, something developed in Sapiential Literature: Isaiah and Baruch.179 Paul does not fully quote Deuteronomy, but picks up some points. He drops references to doing. Deut 30:14 used to be mixed with Jer 30:31-33. S. Lyonnet points out that Paul did not quote the verse, but referred to parts and to the Targum.180 The verse became a proverb acknowledged to refer to the New Covenant. Paul picked up that our hearts are the Temple of the Law of God. Paul made a pecher according to the use of time, not a quotation, but picking up sayings. Through the death and resurrection of Jesus there is nothing more to do. Already in the Torah, the New Covenant is prophesied.

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12. In Romans 10, there is the classic chiastic structure with A & A1 presenting the topic, and B defining it Rom 10:19-21. God is the only active actor. He is willing and active. The relationship is vertical. Its puts two people in contact, Israel and an unidentified being, The second paradox is that Israel will be jealous of an entity which is, and has, nothing (asunetos) = people who did not receive the Torah. Rom 10:20 presents the third. Now God is passive. He is not acting any longer. The relationship is now not between Israel and the nations, but between God and the nations. This relationship is not forced, not wanted. The active gesture of the Lord is rejected, negative. Paul seems to distort Isaiah. He is here speaking of Israel, not the nations. Paul takes advantage of Isaiah’s silence to say that Isaiah is not speaking of Israel. The difference between Isaiah and the nations is faith in Christ. This is the stumbling block. Faith can be defined in five stages; 1) Faith is opposed to Law. They determine different types of righteousness, one through belief/preaching, one through deeds. 2) Faith is defined as calling on, or relying upon, someone. Epi is essential. The person is Christ (10: 11-13) 3) What is at stake? Faith in Christ is essential for salvation (viz, the difference between 10:5 and 10:9). Salvation is at stake. Faith in, and confession of, Jesus is the only means of salvation. 4) Universal living of faith. Anyone is invited to believe. This is why everyone is invited because God is full of mercy. Then all the Gospel must be preached to everyone (10: 14-17), a famous concatenation. 5) Faith in Christ has become a means of discrimination between Jews and the nations. The Jews are guilty because they do not believe. Key terms emerge: 1) Election = God’s freedom 2) Faith = the guilt of Israel 3) Mercy = the salvation of Israel.

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Romans 11 1 Brethren, my heart’s desire and prayer to God for them is that they may be saved. 2 I bear them witness that they have a zeal for God, but it is not enlightened. 3 For, being ignorant of the righteousness that comes from God, and seeking to establish their own, they did not submit to God’s righteousness. 4 For Christ is the end of the law, that everyone who has faith may be justified. 5 Moses writes that the man who practices the righteousness which is based on the law shall live by it. 6 But the righteousness based on faith says, Do not say in your heart, "Who will ascend into heaven?" (that is, to bring Christ down) 7 or "Who will descend into the abyss?" (that is, to bring Christ up from the dead). 8 But what does it say? The word is near you, on your lips and in your heart (that is, the word of faith which we preach); 9 because, if you confess with your lips that Jesus is Lord and believe in your heart that God raised him from the dead, you will be saved. 10 For man believes with his heart and so is justified, and he confesses with his lips and so is saved. 11 The scripture says, "No one who believes in him will be put to shame." 12 For there is no distinction between Jew and Greek; the same Lord is Lord of all and bestows his riches upon all who call upon him. 13 For, "everyone who calls upon the name of the Lord will be saved." 14 But how are men to call upon him in whom they have not believed? And how are they to believe in him of whom they have never heard? And how are they to hear without a preacher? 15 And how can men preach unless they are sent? As it is written, "How beautiful are the feet of those who preach good news!" 16 But they have not all obeyed the gospel; for Isaiah says, "Lord, who has believed what he has heard from us?" 17 So faith comes from what is heard, and what is heard comes by the preaching of Christ. 18 But I ask, have they not heard? Indeed they have; for "Their voice has gone out to all the earth, and their words to the ends of the world." 19 Again I ask, did Israel not understand? First Moses says, "I will make you jealous of those who are not a nation; with a foolish nation I will make you angry." 20 Then Isaiah is so bold as to say, "I have been found by those who did not seek me; I have shown myself to those who did not ask for me." 21 But of Israel he says, "All day long I have held out my hands to a disobedient and contrary people."

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Chapter 11 In 11:1-20, there is a clear chiastic structure. Past A = 3 (2 Kgs 19: 10, 14, Elisha) B=4 B1 + 5-6 Now A1 = 7-10 13. The issues at stake Why did all the Jews faithful to the Law refuse the Gospel and are now bound to be rejected? Does God want to reject them? Rom 9:1-5 A = 9:6-29 Remnant B = 9:30-10:21 Israel guilty A1 = 11:1-32 Rom 11:53-56 From the beginning, ‘Israel’ meant ‘remnant’ (A). God is free from guilt. Israel is guilty on account of refusing the Gospel. God chooses whom he wants (B). The question goes back to God (A1). 14.The structure of Rom 11 11:1-2 A = 3-10 B = 11-15 B1= 17-24 A1 = 25-32

remnant (Jewish Christians) others, hardening function salvation of the nations allegory not for ever all Israel

For Refoulé, in Rom 11 Paul does not speak of an ethnic Israel, but the hasidim, the keepers of the Law. He contradicts himself, rejecting a threefold structure.181 His proposal is:

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A = 9:5-10:21 B = 11:1-10 C = 11:11-15 D = 11:16-24 E = 11:25-32 The sense of augmentation is unbalanced. He calls his sections; A: They did not believe, were not elected, and will be condemned; B: They did not believe, and accordingly were not elected; God hardened them; C: Hardening is embodied in God’s plan of salvation; the hardening is temporary; D: Israel’s trespass means riches for the world; E: Implies the salvation of all Israel. For Johnson in “Romans Ch. 11” CBQ 46 (1984), we must reject the chiastic structure.182 He posits three parts to the chapter. I.

11:1-16 1-6 7-16

II 11: 7-32 III 11:33-36

A Remnant as symbol of hope B Hardening temporary A1Priority of Israel remains

His division also does not respect the text. Rom 11: 3-10 Clearly, reason is given to the thesis of 11:2. Paul gives the text of Scripture as proof (11:2b). The unfolding of the argumentation in A1 stresses the guilt (11:3) and then the hardening of Israel (11:7-10). God himself kept the remnant chosen by grace. The passage is similar to sections in Rom 9 and 10 that speak of Israel’s guilt. Here the division is within Israel, the remnant within Israel, not with the other nations. Two parts are in Israel: an elected faithful; because you are elected you are faithful, not vice versa. The stress does not lie in guilt. 15. Paul uses a diatribe in this chapter A diatribe is a pedagogical dialogue, with objections and answers, false traits, and a conclusion. Paul wants to reveal something to his readers that

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they will not guess. All the techniques are used to unveil something they could not tell or find out themselves. 11:11-12 kelva ‘omer 11:8-10 gezerah shawah Paul tries to give them points of reference to hold onto. The point at stake is ‘vision’; Deut 29:3; Is 29:10; Ps 68:22-24. Israel is not rejected. The remnant is chosen by grace. There are similarities and dissimilarities between Rom 11:3-10 and Rom 9 & 10.183 1) In this subsection, opposition is not between Israel and the nations, but between Israel and the remnant in Israel. 2) The division now comes from God, not from disobedience. 3) All the verbs are in the aorist and refer to a past event: the preaching of the Gospel. 16. On the Pauline exegesis Paul modifies the text of the LXX in Deut 29:3-4 (“But down to this very day the LORD has not given you a mind to understand, or eyes to see, or ears to hear”). He drops some terms. The meaning of the statement in Deut is not negative but positive. Up to the renewing of the Covenant, the people of Israel were children. Now Paul changes the absence of action into negative action. Paul puts stress on God as the author of the “hardening”. God is the active cause of Israel’s blindness. He drops in the word kardia, the centre of the will and freedom. He substitutes pneuma so Israel receives a new understanding. This hardening is not forever, “down to this very day” (RSV). 11:10: dia pantos does not mean forever, but never stopping an action. He says nothing about the end, but is continuously, unceasingly forever. Many commentators see a hint of Is 6:9-10 (also used in Mt 13:14-15, about parables). However, this is impossible. In Is 6, God is not mentioned, while Paul says that Israel’s hardening comes from God. In Isaiah’s passage, all is done in order to hinder Israel’s conversion. In Paul, everything is said so that all may be changed, converted. This is why Paul does not cite the passage.

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Paul uses all texts to go further. They are guilty, and God hardened them. They are not said together, but separately in the Bible. However, in Rom 11, God is used as the agent. Rom 11:11-15. See Refoulé. 184 17. What is the function of the Allegory of the Olive Tree? In reality, the stock is wild, the scion is short. Why did Paul reverse this? He chose this comparison because he wanted to show that, even if one cuts a scion which becomes dry and then grafts it on to a stock, it will revivify. This is the chief function of Paul’s image. 18. The structure of Romans 11 There is a threefold diatribe structure, leading to the fourth section (11:2532), a form of revelation. Omissions 1) Is the form a midrash? Jer 11:16-19 is one of the few occasions when Israel is called an olive tree, not in terms of the usual vine. This is not a typical midrash; the quotation is at the beginning. There is a clear hint at Jeremiah, but that does not make it a midrash.185 2) Metaphor or Allegory? In allegory, all the details are conceptual ciphers. In metaphor (or parable, an extended metaphor), all the details do not carry symbolic meaning. One must pick up the common features between the image and your own circumstance, the common seam. 3) What is the function of 11:17-24? It is wrong to see these verses as a correction of the arrogance of the Gentile believers. A diatribe is not meant to attack an opponent; it is a didactic method. The interlocutor is a fictitious character. The main clue is given in 11:24, a kalver ‘omer, which always signals a positive conclusion. The unfolding of the reasoning in the subsection shows an evolution.

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Ho theos does not appear before 11:20 11:21: God did not spare. 11: 22: God’s kind and negative actions are qualified. 11:23: Negative action in the past moves to a positive attribute in the present and the future. There is a shift from acting to being. Paul says nothing about productiveness or unproductiveness of the tree. Branches which are cut off may once again have life again because of God’s power. Paul takes the comparison of the cut-off shoots from vivid images of life. The key verse is 11:16.186 19. The problem of Paul’s consistency Romans 4 Abraham’s family All Gentile converts Sons of Abraham

Romans 11 Abraham — Christ as root Gentiles integrated through Israel’s stumbling, i.e., on Jewish traditions

The function of the Jews eliminated The comparisons are limited. 20. The last of the sub-units speaks of musterion There are different opinions about the content of the ‘mystery’. Most think the content is given in 11:26a: ‘and all Israel will be saved’. However, this is hardly possible for some. 1) Paul never speaks of musterion referring to the Old Testament. This is one of the main problems in Colossians and Ephesians which present new categories. If it is a ‘mystery’, it was not prophesied in the Old Testament, although it is hinted at in Is 45. 2) Some say 11:25c: ‘the hardening of Israel is not forever’. This may be the content of the mystery, whether Israel will always be rejected is not mentioned in the Old Testament. 3) Others see 11:25c as the final salvation of the nations. The differences are partly due to the difficult Greek syntax of these verses. Grammar is essential for interpreting these verses.

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The quotation itself raises questions. Why does Paul combine two of Isaiah’s questions: Is 45:25 and 59:20-21? This is not a gezera shewa, nor a florilegium. Why did Paul drop Is 59:21b (“My words which I have put in your mouth, shall not depart out of your mouth, or out of the mouth of your children, or out of the mouth of your children’s children, says the LORD, from this time forth and for evermore”)? 1) Who is the deliverer? God? The Messiah? The text gives a solution. 2) When will the deliverer come? The first one (the Incarnation) or the second one (Second Coming)? Context shows that it is the final one, the Messiah at the Parousia. 3) Which Covenant is meant? In the Old Testament, the Covenant is always in the singular—one berit. Is it Abraham’s (Gen 17), or Jeremiah’s (Jer 43:33), or Ezekiel’s (36:7)? Paul drops the second part of 11:21, a clear hint at Jeremiah and Ezekiel. This covenant is already given in the life and death of Jesus. There will be a partition between the hasidim and the others. The coming of Christ will provoke this division. There is a clear link between Israel’s salvation and the salvation of the nations. All the reasoning goes towards the word ‘mercy’. It could have been possible in the Early Church to apply two verses of Isaiah to the Church of the Gentiles. Does Israel equal Church? This is the mystery. Paul uses these verses because they show God’s faithfulness. The problem is one of designation. We cannot identify the Church and Israel. Both are elected and saved, but cannot be identified with each other. The Church is made up of Israel and others. Israel is not rejected forever. One day they will be able to say “Abba” and will enter or receive the blessing in turn that we have already received (Jeremiah’s blessing). Paul never calls Israel ‘Zion’: the place from where the Messiah will come in judgment. We know nothing about the ‘how’ of the Messiah’s intervention on behalf of the hasidim. Jewish Christians are of the stock into which the Gentiles are grafted, and later so also will be the hasidim. The olive tree and the whole process of rejuvenation picture the restoration of Israel and the addition of the Gentiles into God’s people on the basis of God’s promises in Christ, the very root of the tree. The metaphor of the olive tree thus illumines the overall concerns Paul explores in the Letter to the Romans.

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Bibliography “Israel et l’Eglise” Nouvelle revue théologique 107 (1985):675-697. “Rom 9:6-29 —a midrash”, JSNT, 24(1985). Battle, J. A. “Paul’s Use of the Old Testament in Rom 9:25-26”, Grace Theological Journal 2 (1981):115-129. Borgan, P. Bread from Heaven: John 6 (Leiden, 1965), pp. 47-58. Brownlee, W. H. The midrash-pesher of Habbakuk (Missoula, Montana, 1979). Carraway, George. Christ is God Over All: Romans 9:5 in the Context of Romans 9-11. (Library of New Testament Studies, 489.) (London: T&T Clark, 2013). Cranfield, Charles Ernest Burland. A Critical and Exegetical Commentary on the Epistle to the Romans (International Critical Commentary on the Holy Scriptures of the Old and New Testaments 28) (Edinburgh: T & T Clark, 1975) Ellis, E. E. Prophecy and Hermeneutics (Tübingen, 1978), pp. 155f, 218f. Gilbert, M. NRT 94 (1974): 561-682 and Bib 51 (1970): 301-331. Holt, J. M. “So he may run who reads it”, JBL 83 (1964): 298-302. Hübner, Hans. Gottes Ich und Israel. Zum Schriftgebrauch des Paulus in Romer 9-11 (Vandenhoeck and Ruprecht, 1984) Johnson, “Romans Ch. 11,” CBQ 46 (1984): 91-103. Josephus, Flavius. Jewish Antiquities. Translated by William Whiston, with and Introduction by Brian McGing (Ware: Wordsworth Classics of World Literature, 2006). Khobnyna, Svetlana. “‘The Root’ in Paul’s Olive Tree Metaphor (Rom 11:14-14)”, Tyndale Bulletin, 63:2 (2013): 257-273. Kittel, Gerhard. Theologische Worterbuch des Neuen Testaments (Stuttgart: W. Kohlhammer, 1932). Lindemann, Andreas. “Rom. 10:5”. ZNW 73 (1982): 231-250 Lyonnet, S. “Saint Paul Epître aux Romains” in Melanges bibliques rédigés en l’honneur de André Robert 1957 (Paris: Bloud [et] Gay edition, 1957) Mielziner, Moses. Introduction to the Talmud (1968) Mussner, F. Paulus (Regenburg, 1977) pp. 31-44 Refoulé, François. Et ainsi tout Israel sera sauvé” (Rom 11:25-32) (Paris: Ed. du Cerf, 1984) —. RB 92 (1985): 161-186, esp. p, 178. Rhyne, C. T. “Nomos diakaiosunes, Rom 9:31”, CBQ 47 (1985): 486-499. Roezel, C. “Diathekai in Rom 9:4”, Bibl 52 (1970): 377-90. Saunders, E, P. Paul and Palestinian Judaism. A Comparison of Patterns of Religion (London: SCM Press Ltd., 1981)

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Strack, Hermann and Billerbeck, Paul. Kommentar zum Neuen Testament aus Talmud und Midrasch, 6 vols. (München: Beck, 1922–1961), III: 278-281 Thyen. H. Der Stil der jüdich-hellenisstischen Homelie (Göttingen, 1955) Vincent, R. “Derash-homeletico in Romans 9-11”, Salesianum 42 (1980): 753-88.

NOTES

1

F. Mussner, The Historical Jesus in the Gospel of John, p. 22. Mussner, p. 23. 3 Mussner, p. 23. 4 Mussner, p. 21. 5 See G. Lohfink, “Erinnerung als Theologie”, St. d. Leit. 197 (1973): 171-184. 6 See Metz, “A Short Apology of Narrative”. 7 Metz, “The Future in the Memory of Suffering”. 8 See J. Riedel, Das Heilswerk Jesu nach Johannes (Herder 1973). 9 Brown, 29: 112-113. 10 Brown, 29:401-413. 11 See Aland’s Synopsis, pp. 282-283. 12 See Brown, The Gospel According to John, 29: lxxxcii for treatment of the New Testament notion of authorship. 13 See Brown, The Gospel According to John, pp. 499-501. 14 See Brown, The Gospel According to John, pp. 933-952. 15 A. M. Hunter, According to John, pp, 23-35; R. Brown, The Gospel According to John, lii-xlii. 16 E. Percy, Etwas über der Ursprung der Johannes Theologie (Lund, 1939). 17 E. Schweizer, Ego Eime (Göttingen, 1939). 18 H. Odeberg, The Fourth Gospel (1929). 19 S. Schulz, Untersuching zur Menschensohn (1957). 20 E. Käsemann Gesu letzter Willereden Johannes 17 (1966). 21 C. H. Dodd, Interpretation of the Fourth Gospel, pp. 97-114 and Brown, pp. liilxiv. 22 D. Moody Smith Jr supports the thesis of syncretic influence on John (“Some reflections on its character and delineation”, NTS 21[1974]: 222-248). 23 See the Jerome Biblical Commentary, 68:58. 24 R. Wilson, The Gnostic Problem, p. 84. 25 S. Hutin, Les gnostiques, (PUF, 1958). 26 Brown, The Gospel According to John, p. 143. 27 J. G. L Martyn, History and Theology (New York, 1968). 28 I. de la Potterie in Naître de l’eau et naître de l’Esprit, p.400. 29 See Schnackenberg, NTS (1965):129-137 and also his Commentary on John’s Gospel, 411-423. 30 Higgins, “Is the Son of Man Insoluble?” ed. Clark (1969), pp. 70-78. 31 For a fuller treatment of ego eimi, see R. Brown, The Gospel According to John, pp.533-538, and H. Zimmermann, “Das Absolute Ego Eimi als die neutestemantische Offenbarungsformel”, Biblische Zeitschrift, 4 (1960):54-59; and 266-276. 2

208 32

Notes

See Jerome Biblical Commentary, 76:149-150. See Brown, Commentary, p. 133. 34 Brown, Commentary, p. 140. 35 Flavius Josephus . "Book III. Chapter 3. A Description of Galilee, Samaria, and Judea". The Jewish War of Flavius Josephus: A New Translation. Vol. 2. Houlston and Stoneman (1851), p. 9. 36 C. H. Dodd, History and Tradition, pp. 246-247. 37 Fee, “The use of the Definite Article”, NTS 17(197-71):168-183. 38 D. Daube, JBL 59(1960): 137-147; R. Brown, The Gospel According to John, p. 169. 39 See R. J. Coffin, Samaritan and Jews: The Origins of Samaria (Oxford 1975). 40 F.D Moule, “Johannine Eschatology” in Studies in John (1970), p. 155. 41 See Brown, Commentary, p. 171. 42 See McKenzie’s Dictionary of the Bible, ‘Gerizim’. 43 See Walter Kasper, “Gospel and Dogma”, Concilium, 1967. 44 See G. Thils in Revue théologique du Louvian 6 (1975); also F. Leist, Sesso e Religione. 45 W. G. Kummel, Introduction to the New Testament (1966), p. 317. 46 Kummel, p, 323. 47 McNamara, New Testament and Palestinian Targum (1966), p. 11. 48 The Holy Bible. Revised Standard Version, Catholic Edition. London: Thomas Nelson and Sons Ltd. 1966. 49 Second Vatican Council, Dogmatic Constitution on Divine Revelation, Dei Verbum. 1965. [www.vatican.va] DV 19. 50 John Redford, Theology of Revelation (Birmingham: Maryvale Institute, n.d.), pp.43-53. 51 DV 19 52 Luiz Ruscillo, Introduction to the New Testament and the Synoptic Gospels (Birmingham: Maryvale Institute, 2005, 2019), p.36 53 Eusebius, History of the Church, III: 39: par.16 In: A New Eusebius, Ed. J Stephenson (London: SPCK, 1963), p.52 54 Frederick Gast, ‘Synoptic Problem’. In: The Jerome Biblical Commentary [JBC] (London: Geoffrey Chapman, 1968). Cap 40, Vol II, pp.1-6, at. 40:14, p.4. 55 Eusebius, H.E., III, 39, par.15 In: A New Eusebius, p.52 56 Gast, ‘Synoptic Problem’. In: JBC cap 40:14 p.4. 57 Gast, ‘Synoptic Problem’, In: JBC cap.40:21 p.5. 58 Ruscillo, Introduction to the NT, p.34 59 Ruscillo, Introduction to the NT. p.88. 60 Henry Wansbrough, Introducing the New Testament (London: Bloomsbury, 2015), p.96, 92. 61 Ruscillo, Introduction to the NT. p.89. 62 Paul Haffner, New Testament Theology An Introduction (Leominster, UK: Gracewing, 2008), p.21. 63 Natasha Fleming, Introduction to the New Testament (Birmingham, Maryvale Institute, 1999, 2018), p.43. 64 Parsons, Studying John, p.13. 33

Johannine and Pauline Themes in the New Testament 65

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C.K. Barrett, The Gospel of John and Judaism (London: SPCK, 1975), pp.1-8. Parsons, Studying John, p.18. 67 St Irenaeus, Against the Heresies, 3,1. Quoted in: Haffner, New Testament Theology, p.21. 68 Pope Benedict XVI, Jesus of Nazareth (London: Bloomsbury, 2007), p.224. 69 John L McKenzie, Dictionary of the Bible (London: Geoffrey Chapman, 1965), p.447. 61 Eusebius, Church History, III, 39, par.2–7; in A New Eusebius, p. 50f. 71 Benedict XVI, Jesus of Nazareth. p.233 72 Raymond E Brown, A Crucified Christ in Holy Week (Collegeville, Minnesota: The Liturgical Press, 1986), Vol I, p.68. 73 Brown, Crucified Messiah, I:189. 74 Brown, Crucified Chris p.50 75 Brown, Crucified Christ, p.49 76 Wansbrough, Introducing the NT, p.99. 77 The Greek New Testament with Dictionary. Eds Kurt Atland et al. (West Germany: United Bible Societies, 1966, 1975), Dictionary: ʌİȚȡĮıȝȠȢ. 78 Wansbrough, Introducing the NT, p.99. 79 Brown, Crucified Messiah, I:293. 80 Benedict XVI, Jesus of Nazareth, Holy Week (London: Incorporated Catholic Truth Society, 2011) p.156f. 81 Ruscillo, Introduction to the NT. p.51. 82 Jn 6:35 (bread of life), 8:12 (light of the world), 10:7 (gate of the sheepfold), 10:11 (good shepherd), 14:6 (the way, the truth, the life), 15:1 (true vine), 11:25 (the resurrection and the life). 83 Fleming, Introduction to the New Testament, p.51. 84 Jn 8:24, 8:28, 8:58, 13:19 85 Benedict XVI, Jesus of Nazareth, pp.348-352. 86 Brown, Crucified Christ in Holy Week, p.51. 87 Brown, Crucified Christ in Holy Week, p.59/ 88 Raymond E Brown, The Community of the Beloved Disciple (London: Geoffrey Chapman, 1979), pp.82-87. 89 McKenzie, Dictionary, ‘Messiah, Messianism’ pp.568-572 at 579 90 McKenzie, Dictionary, p. 571 91 David M. Stanley and Raymond E. Brown, ‘Aspects of New Testament Thought’. In The Jerome Biblical Commentary, Cap 78, pp.777-782 at.78:28 p.773. 92 Stanley and Brown, ‘New Testament Thought’ In: JBC, Cap. 78:86, p.781 93 Stanley and Brown, ‘New Testament Thought’ In: JBC, Cap 78, pp.768-777 at. 78:10, p.770 94 Ibid. 95 Ibid. 96 Ibid. 97 Barrett, John and Judaism, p.16 98 Wansbrough, Lion and Bull, p.173 66

210 99

Notes

Ruscillo, Introduction to the NT and Synoptics, p.34 Luke 7:13, 10:39, 17:5, 18:6, 19:31,34, 22:11. 101 Wansbrough, Introducing the NT, p.99 102 Wansbrough, Lion and Bull, p.173 103 Wansbrough, Lion and Bull, p.175 104 C.K. Barrett, The Gospel according to John, an introduction with notes on the Greek text (London: SPCK, 1955, 1972). p.337. 105 Brown, Crucified Messiah, I:751. 106 Brown, Crucified Messiah, I:752f. 107 Wansbrough, Introducing the NT, p.127f. 108 Brown, Crucified Christ in Holy Week, p.62. 109 Francis Moloney, ‘Johannine Theology’. In: The New Jerome Biblical Commentary [NJBC], Cap. 83, pp.1417-1426, at. 83:33, p.1422 110 Barrett, John and Judaism, p.16 111 Barrett, John and Judaism, p.17. 112 Parsons, Studying John, p.18. 113 Ibid. 114 Fleming, Introduction to the NT, p.58. 115 Wansbrough, Lion and Bull, p.143. 116 Brown, Crucified Christ in Holy Week, p.53. 117 Wansbrough, Introducing the NT, p.108. 118 Although some manuscripts read ‘in your kingdom’, ‘into’ is supported by reliable manuscripts and ‘fits Lucan theology where Jesus’ kingly rule is begun by his death and resurrection.’ Karris, ‘Luke’ In: NJBC, 43:192, p.719. 119 Stanely and Brown, ‘Aspects of New Testament Thought’. In: JBC, Cap. 78:10, p.770. 120 Wansbrough, Introducing the NT, p.101. 121 Wansbrough, Introducing the NT, p.101. 122 Wanbrough, Lion and Bull, p.176. 123 Karris, ‘Luke’, In: NJBC, 43:193, p.719. 124 Wansbrough, Introducing the NT, p.105f. 125 Karris, ‘Luke’, In: NJBC, 43:193, P.719. 126 Brown, Crucified Christ in Holy Week, p.64. 127 Moloney, ‘Johannine Theology’, In: JBC, 83:38, p.1423. 128 Benedict XVI, Holy Week, p.216f. 129 Brown, Crucified Christ in Holy Week, p.64. 130Raymond E Brown sees the event as the constitution of the Johannine Community. This interpretation fails to take into account the full significance of the covenantal imagery. See Brown, A Crucified Christ in Holy Week, p.65. 131 Ignace de la Potterie, Mary in the Mystery of the Covenant. Trans. Bertrand Buby (New York: Society of St Paul, 1992), p.213f. 132 de la Potterie, Mary in the Mystery of the Covenant, p.203. 133 de la Potterie, Mary in the Mystery of the Covenant, p.221. 134 C.K. Barrett, The Gospel According to John. p.460. 135 Benedict XVI, Holy Week, p.108. 136 Benedict XVI, Holy Week, pp.106-115. 100

Johannine and Pauline Themes in the New Testament 137

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Benedict XVI, Jesus of Nazareth, p.21. Barrett, John, an introduction with notes, p.462. 139 Brown, Crucified Christ in Holy Week, p.67 140 Benedict XVI, Holy Week, p.228 141 Gast, ‘Synoptic Problem’. In: JBC cap 40:14 p.4. 142 ‘Maryvale NT Gospel Origins’ [www.maryvale.ac.uk] 143 cf. Sanders, The New Testament Christological Hymns, p.5. 144 General Instruction on the Liturgy of the Hours, 39 & 137. 145 B. Vawter, “The Gospel According to St. John” in JBC, N., p. 416. 146 R. Bultmann, Das Evangelium des Johannes, p.9. 147 L. Durr, Die Wertung des göttlichen Wortes im alten Testament, p. l58ff. 148 H. Ringgren, Word and Wisdom, p. 9. 149 D. Wild, Holy Icons, p. 4. 150 L. Oupensky, Theology of the Icon, p. 196. 151 Ibid., pp.207-208. 152 Denzinger-Schonmetzer, Enchiridion Symbolorum, pp. 200-202; NeunerDepuis, The Christian Faith, pp. 340-34l. 153 F.W.Eltester, Eikon im Neuen Testament, p.147. 154 E. Käsemann, “Krritische Analyse von Phil.2.5-11“ in Exegetische Vesuche, Vol. I. 155 L. Wittgenstein, Philosophical Investigations, pp. 18, 20. 156 The Roman Missal, Votive Masses, 4, The Holy Name, p.856. 157 J. Hering, “Kyrios-Anthropos”, in RHPR 6 (1936). 158 For a summary of the arguments for and against the Pauline authorship of Ephesians, see J. A. Grassis “The Letter to the Ephesians” in The Jerome Biblical Commentary, N.T., p. 342. 159 The schema is modelled on that provided by J. Sanders, The New Testament Christological Hymns. Their Historical Religous Background, pp. 24-25. 160 L. Cerfaux, Christ in the Theology of St. Paul, p. 400. 161 C. B. E. Cranfield, Romans. A Critical Commentary (International Critical Commentary) (1975). 162 See F. Refoulé. Et tout Israel seras sauvé” (Rom 11:25-32) (1984) 163 “Israel et l’Eglise” NRT 107 (1985): 675-697. 164 AJ = The Antiquities of the Jews. Flavius Josephus. Jewish Antiquities. Translated by William Whiston, with and Introduction by Brian McGing (Ware: Wordsworth Classics of World Literature, 2006), p. 398. 165 See R. Kittel, Theologische Worterbuch der Neuen Testaments; F. Refoulé, pp. 181-182. 166 See J. A. Battle, “Paul’s Use of the Old Testament in Rom 9:25-26”, Grace Theological Journal 2 (1981): 115-129. 167 Refoulé, pp.86-87. 168 See C. Roezel, “Diathekai in Rom 9:4”, Bibl 52(1970): 377-90. 169 H. Hübner, “Gottes Ich und Israel” 170 See J, M. Holt, “So he may run who reads it”, JBL 83 (1964): 298-302. 171 See W. H. Brownlee, The midrash-pesher of Habbakuk (Missoula, Montana, 1979). 138

212 172

Notes

See Moses Mielziner, Introduction to the Talmud (1968). See M. Gilbert, NRT 94 (1974): 561-682 and Bib 51 (1970): 301-331. 174 See C. T. Rhyne, “Nomos diakaiosunes, Rom 9:31” CBQ 47 (1985): 486-499. 175 See Saunders, p. 42 ff and Rafoulé RB 92 (1985): 161-186, esp. p, 178. 176 Rafoulé, pp. 177-178. 177 F. Mussner, Paulus (Regensburg, 1977) pp. 31-44 178 See Lindemann, “Rom. 10:5”, ZNW 73 (1982): 231-250. 179 See Strack-Billerbeck III: 278-281. 180 S. Lyonnet, Mélanges A. Robert (Paris 1957), pp. 494-506. 181 See Refoulé, pp.71-337. 182 Johnson, “Romans Ch. 11” CBQ 46 (1984): 91-103. 183 See Refoulé, pp.163-164. 184 See Refoulé, pp 242-255. 185 See “Rom 9:6-29 —a midrash”, JSNT, 24 (1985). 186 See Khobnyna, Svetlana. “‘The Root’ in Paul’s Olive Tree Metaphor (Rom 11:14-14)”, Tyndale Bulletin, 63:2 (2013): 257-273. 173

GENERAL BIBLIOGRAPHY

The Gospel of John General Brown, Raymond. The Gospel According to John (Anchor Bible) Vol. 29, 29A, p. 508. The New Jerome Biblical Commentary. Eds Raymond E. Brown, Joseph A. Fitzmyer, Roland E. Murphy, Eds. (London: Geoffrey Chapman, 1968) Kummel, Werner. G. Introduction to the New Testament (SCM Press, 1966) [lacks a discussion of Realized Eschatology.] Malatesta, Edward. “St John’s Gospel (Rome, 1925-1965)” (Rome: Pontifical Biblical Institute, 1967). Review of Christoph Demke, St. [Saint] John’s Gospel: 1920 - 1965; a cumulative and classified bibliography of books and periodical literature on the Fourth gospel Moda, Aldo. “Quarto Vangelo (1966-1972)”, Rivista Biblica Italiana 221 (1974): 53-86. McKenzie, John. Dictionary of the Bible (London: Geoffrey Chapman, 1965) Mussner, F. The Historical Jesus in the Gospel of John (London: Burns & Oates, 1967). New Jerome Biblical Commentary. Eds. Raymond E. Brown, Joseph A. Fitzmyer, Roland E. Murphy (London: Geoffrey Chapman, 1995) Introduction Brown, Raymond. The Gospel According to John (New York, 1966), 1144. —. The Gospel According to John (I-XII): Introduction, Translation, and Notes (New Haven; London: Yale University Press, 2008) —. The Community of the Beloved Disciple (London: Geoffrey Chapman, 1979) Bultmann, Rudolf. Das Evangelium des Johannes (1941). The Gospel According to John (Oxford: Basil Blackwell, 1970)

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Dodd, C. H. Interpretation of the Fourth Gospel (Cambridge University Press, 1968) Hunter, A. M. Il dibatto sul Vangelo di Giovanni (Claudina, 1969; also in English). Mollat, D. Dictionary of the Bible Supplement, 8:212 Schnackenberg, R. The Gospel of John (Herder, 1965). Also in Italian: Il Vangelo di Giovanni (Paideia, 1972). Themes Albright, William. From the Stone Age to Christianity (Baltimore: The Johns Hopkins Press, 1946; rpt. Eugene, OR: Wipf & Stock, 2003) Barrett, C. K. “The Dialectical Theology of St John”, New Testament Essays, 1972. —. The Gospel according to John, an introduction with notes on the Greek text (London: SPCK, 1955, 1972). Baumbach, Gunther. Gemeinde und Welt in Johannes Evangelium (Kairos, 1972). —. 4XPUƗQ und das Johannes-Evangelium : eine vergleichende Unterschung der dualistischen Aussagen der Ordensregel von 4XPUƗQ und des Johannes-Evangeliums mit Berücksichtigung der spät- jüdischen Apokalypsen (1957-1958) Baumstark, Anton. Liturgie comparée (Chevetogne 1940, 1953); Comparative Liturgy (London 1958) Blank, Josef. Krisis (Freiburg: Lambertus-Verlag, 1964). Bloch, R. “Midrash”, Dictionnaire Biblique Spirituelle V (1973). Braun, F. M. Saint Jean, la Sagesse et l’histoire, NT Patrologie, pp, 123132. Buit, M. du La Géographie de la Terre Sainte (Du Cerf, 1958), p, 170 ff. Cullman, Oscar. Christ and Time (Westminster Press, 1964) —. “Samaria and the Origins of the Christian Mission”, The Living Church (London, 1956), pp. 185-192. Chiemel, Jerzy. Luminère et Charita (Rome, 1971), 83-85. Conzelmann, Hans. FWNT 9, 340-345. De la Potterie, Jean. “L’arrière-fond du thème Johanique de verité”, Studia Evangelica, 72 (1959): 277-294. Dodd, C. H. History and Tradition in the Fourth Gospel (Cambridge University Press, 1976) —. The Interpretation of the Fourth Gospel (1968, 1970), pp 210-212. Faets, C. “Voir et Son Père” (1967). Fee, “The use of the Definite Article”, NTS 17(197-71):168-183

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Ferasse, J. M. The Well in the Bible n.p., n.d. Hahn, F. Il servizio liturgico nella Chiesa Primitiva (Paideia, 1972) Higgins, A.J.B. Jesus and the Son of Man (James Clarke & Co., 2002) Hunter, A. M. According to John (SCM Press, 1968) Hutin, Serge. Les Gnostiques (Paris: UF, 1958, 1969) (trans. it. Rome: Edizioni Mediterranee, 2007) Jaubert, Annie. La Symbolique du Puit de Jacob (Paris: Aubier, 1963). Josephus, Flavius. “Book III. Chapter 3. A Description of Galilee, Samaria, and Judea”. The Jewish War of Flavius Josephus: A New Translation. Vol. 2 (Houlston and Stoneman, 1851). Käsemann, Ernst. Gesu letzter Willereden Johannes 17 (Tübigen: Mohr, 1966) Latourelle, René. “Criteri di autenticità ispirata dei Vangeli”, Civiltà Cattolica 126 (1975): 529-548. Le Reaut, R. Liturgie juive et N.T. (Pontificio Isitituto Biblico, 1965) Leroy, Herbert. Rätsel und Misverständnis (Bonn: Stefan Schreiber, 1967), p. 88 Mackensie, John. “Midrash”, Dictionary of the Bible, p. 574. McDonald, J. The Theology of the Samaritans (London, 1964), pp 284242. Metz, J.B. “A Short Apology of Narrative”. Concilium 9 (Jan-May 1973): 84-96. —. “The Future in the Memory of Suffering”, Concilium 8 (June-Dec. 1972): 9-24. Moule, C. Gli origini del Nuovo Testamento (Paideia 1972), pp. 29-57. Odeberg, Hugo. The Fourth Gospel interpreted in its relation to contemporaneous religious currents in Palestine and the HellenisticOriental (Uppsala 1929). Sabugal, S. Christós. Investigación exegética sobre la cristo-logia joannea (Barcelona: Herder, 1972), pp. 207ff, p. 281ff. Schulz, Siegfried.Untersuchungen zur Menschensohn-Christologie im Johannesevangelium (Göttingen: Vandenhoeck & Ruprecht, 1957). Schweizer, Eduard. Ego Eime (Göttingen: Vandenhoek und Ruprecht, 1939; 1965). Shalley, S. “Diversity and Development in John”, New Testament Essays17 (1970-71): 276-292. Vermes, G. Scripture and Tradition in Judaism (Leiden: Brill, 1961) Walker, R. “Jungerwort und Herrenwort: Jn 4:39-42”, ZNTW 57(1966): 49-54. Weinrich, H. “Narrative Theology”, Concilium 9 (Jan-May 1973): 46-56. Wilson, R. McL. Gnosis and the New Testament (Liverpool, 1966).

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—. The Gnostic problem: a study of the relations between Hellenistic Judaism and the Gnostic Heresy (Mowbray, 1958) Yamauchi, Edwin M. Pre-Christina Gnosticism (Tyndale Press, 1973), pp. 85-90. Apocalypse Bibliography Brutsch, C. La Clarité de l’Apocalypse (Geneva, 1966) Comblin, J. “Le Christ dans L’Apocalypse” Revue de Théologie et de Philosophie 16 (1966):317. Feuillet, André, L’Apocalyse (Alba House, 1965) Jorns, K. Das himmlische Evangelium (Gutt, 1971) Kummel, W. G. Introduction to the New Testament (SCM Press 1966), pp, 316-333. Vanni, V. La struttura letteraria (Rome, 1971). Passion Narratives Bibliography The Holy Bible. Revised Standard Version, Catholic Edition. London: Thomas Nelson and Sons Ltd. 1966. The Greek New Testament with Dictionary. Eds Kurt Atland et al. West Germany: United Bible Societies, 1966, 1975. Second Vatican Council, Dogmatic Constitution on Divine Revelation, Dei Verbum. 1965. [ www.vatican.va] Barrett, C.K., The Gospel according to John, an introduction with notes on the Greek text. London: SPCK, 1955, 1972. Barrett, C.K., The Gospel of John and Judaism. London: SPCK, 1975 Benedict XVI, Pope, Jesus of Nazareth. London: Bloomsbury, 2007 Benedict XVI, Pope, Jesus of Nazareth, Holy Week. London: Incorporated Catholic Truth Society, 2011 Brown, Raymond E, A Crucified Christ in Holy Week. Collegeville, Minnesota: The Liturgical Press, 1986 —. The Community of the Beloved Disciple. London: Geoffrey Chapman, 1979 —. The Death of the Messiah, Vol I and II, London: Geoffrey Chapman, 1994.

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Fleming, Natasha. Introduction to the New Testament. Birmingham, Maryvale Institute, 1999, 2018. p.51 Gast, Frederick ‘Synoptic Problem’. In: The Jerome Biblical Commentary, Raymond E Brown, Joseph A Fitzmyer, Roland E Murphy (Eds). London: Geoffrey Chapman, 1968. Cap 40, Vol II, pp.1-6 Haffner, Paul, New Testament Theology an Introduction. Leominster, UK: Gracewing, 2008 Karris, Robert J, ‘The Gospel According to Luke’. In: New Jerome Biblical Commentary, Raymond E. Brown, Joseph A. Fitzmyer, Roland E. Murphy (Eds). London: Geoffrey Chapman, 1995. Cap 43, pp.675-721 McKenzie, John L. Dictionary of the Bible. London: Geoffrey Chapman, 1965 Moloney, Francis. ‘Johannine Theology’. In: New Jerome Biblical Commentary. [as above] Cap. 83, pp.1417-1426. Parsons, Richard Maryvale Coursebook: Studying John. Birmingham: Maryvale Institute, 2016. de la Potterie, Ignace, Mary in the Mystery of the Covenant. Trans. Bertrand Buby. New York: Society of St Paul, 1992. Ruscillo, Luiz. Introduction to the New Testament and the Synoptic Gospels. Birmingham: Maryvale Institute, 2005, 2019. Stanley, David M. and Brown, Raymond E., ‘Aspects of New Testament Thought’. In: Jerome Biblical Commentary. [as above] Cap 78, pp.765-777 Stephenson, J (Ed.) A New Eusebius. London: SPCK, 1963. Throckmorton, Burton (Ed). Gospel Parallels, a synopsis of the first three Gospels. London: Thomas Nelson & Sons, 1949, 1967. Wansbrough, Henry. Introducing the New Testament. London: Bloomsbury, 2015. —. The Lion and the Bull. London: Darton, Longman & Todd Ltd, 1996. The Christological Hymns Bibliography The Holy Bible. The Greek New Testament. Ed. K. Aland et al.) (Münster,1966) The Jerusalem Bible (London, 1966) The Revised Standard Version Catholic Edition (London, 1966) Bultmann, R. Das Evangelium des Johannes (Göttingen, 1962) Cerfaux, L. Christ in the Theology of St. Paul (Freiburg, 1959)

218

General Bibliography

Chaucer, G. Works. Ed. F.N. Robinson (London, 1966) Dante, A. The Divine Comedy III. Paradise. Trans. B. Reynolds (Penguin Classics, 1962) Denzinger, H. and Schönmetzer, A. Enchiridion Symbolorum (Freiburg, 1965) The Divine Office, Volume I (London-Dublin, 1974) Dürr, L., Die Wertung des göttliches Wortes im alten Testament und im antiken Orient (Leipzig, 1938) Eltester, F.W. Eikon im Neuen Testament (Berlin, 1958) Grassi, J. A. See Jerome Biblical Commentary. Hering, J., “Kyrios—Anthropos” in Revue d’histoire et de philosophie religieuses 6 (1936) Jerome Biblical Commentary, Ed. R. Brown et al. (London 1968) Käsemann, E., “Kritische Analyse von Phi12.5-l1”, in Exegetische Versuche und Besinnungen, Vo1. I (Göttingen, 1960) Langland, W. The Vision of’ Piers Plowman, Translated into modern English by Terence Tiller (London, 1981) Milton, J. Poems, Ed. B.A. Wright (London 1959) Neuner, J. and Depuis, J. The Christian Faith (1973) Oupensky, L. Theology of the Icon (New York 1978) Ringgern, H. Word and Wisdom. Studies in the Hypastatization of Divine Qualities and Functions in the Ancient Near East (Lund, 1975) The Roman Missal, photoreduced as the Saint Luke’s Daily Missal (Dublin, 1975). Sanders, J. T. The New Testament Christologica1 Hymns. Their Historical-Religious Background (Cambridge, 1971) Vawter, B., See Jerome Biblical Commentary. Wittgenstein, L. Philosophica1 Investigations. Trans. G. E. M. Anscombe (Oxford, 1958) Wild, D. Holy Icons (Berne, 1961) The Letter to the Romans 9—11 Bibliography “Israel et l’Eglise” Nouvelle revue théologique 107 (1985):675-697. “Rom 9:6-29—a midrash”, Journal for the Study of the New Testament, 24 (1985). Battle, J. A. “Paul’s Use of the Old Testament in Rom 9:25-26”, Grace Theological Journal 2 (1981):115-129. Borgan, P. Bread from Heaven: John 6 (Leiden, 1965), pp. 47-58.

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219

Brownlee, W. H. The midrash-pesher of Habbakuk (Missoula, Montana, 1979). Carraway, George. Christ is God Over All: Romans 9:5 in the Context of Romans 9-11. (Library of New Testament Studies, 489.) (London: T&T Clark, 2013). Cranfield, Charles Ernest Burland. A Critical and Exegetical Commentary on the Epistle to the Romans (International Critical Commentary on the Holy Scriptures of the Old and New Testaments 28) (Edinburgh: T & T Clark, 1975) Ellis, E. E. Prophecy and Hermeneutics (Tübingen, 1978), pp. 155f, 218f. Gilbert, M. NRT 94 (1974): 561-682 and Biblica 51 (1970): 301-331. Holt, J. M. “So he may run who reads it”, Journal of Biblical Literature 83 (1964): 298-302. Hübner, Hans. Gottes Ich und Israel. Zum Schriftgebrauch des Paulus in Romer 9-11 (Vandenhoeck and Ruprecht, 1984) Johnson, L. “Romans Ch. 11,” Catholic Biblical Quaterly 46 (1984): 91103. Josephus, Flavius. Jewish Antiquities. Translated by William Whiston, with and Introduction by Brian McGing (Ware: Wordsworth Classics of World Literature, 2006). Khobnyna, Svetlana. “‘The Root’ in Paul’s Olive Tree Metaphor (Rom 11:14-14)”, Tyndale Bulletin, 63:2 (2013): 257-273. Kittel, Gerhard. Theologische Worterbuch des Neuen Testaments (Stuttgart: W. Kohlhammer, 1932). Lindemann, Andreas. “Rom. 10:5”. ZNW 73 (1982): 231-250 Lyonnet, S. “Saint Paul Epître aux Romains” in Melanges bibliques rédigés en l’honneur de André Robert 1957 (Paris: Bloud [et] Gay edition, 1957) Mielziner, Moses. Introduction to the Talmud (1968) Mussner, F. Paulus (Regenburg, 1977), pp. 31-44 Refoulé, François. Et ainsi tout Israel sera sauvé” (Rom 11:25-32) (Paris: Ed. du Cerf, 1984) —. Revue Biblique 92 (1985): 161-186, esp. p, 178. Rhyne, C. T. “Nomos diakaiosunes, Rom 9:31”, CBQ 47 (1985): 486-499. Roezel, C. “Diathekai in Rom 9:4”, Biblica 52 (1970): 377-90. Saunders, E, P. Paul and Palestinian Judaism. A Comparison of Patterns of Religion (London: SCM Press Ltd., 1981) Strack, Hermann and Billerbeck, Paul. Kommentar zum Neuen Testament aus Talmud und Midrasch, 6 vols. (München: Beck, 1922–1961), III: 278-281

220

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Thyen. H. Der Stil der jüdich-hellenisstischen Homelie (Göttingen, 1955) Vincent, R. “Derash-homeletico in Romans 9-11”, Salesianum 42 (1980): 753-88.

INDEX

Themes Apocalypse Apocalyptic literature, 113-115 Christian Apocalyptic, 115 Dualism, 114 Eschatology, 115 Doxologies, 118 Exegesis of the Prologue, 115-117 God is love, 120 Light, 121 Spirit, 115 Symbolism of Seven, 117-118

Christological Hymns John 1, vii, 148-152 Philippians 2, 152-156 Colossians 1, 177-161 Eikon (image) Ephesians 1, 161-63 Kerygma (proclamation), 149 Logos (Memra, Word), xiv-xviii, 150 Nicea, Second Council of, 155 Onoma (name), 158-159 Pantokrator, 153 Pneuma (Spirit), 149, 154, 159, 161, 163, 165, 166, 168 Schemata, 164-166

222

Index

The Gospel of John Apocalyptic Judaic literature, 48 Appendices (John 21) Authority, 80-81 Beginning (John 3, 8), 13 Beloved Disciple, 27-31 Catechesis (Ch.4 Samaria), 95 Christology, 45-46 Cross and the Theology of Glory (John 18—21), 31 Covenant, 101-102 Cultural Contexts (OT & NT), 7475 Division of Ch. 3, 56-57 Docetism, 6, 28, 46, 47 Dualism, 38, 46-47 Earthly/Heavenly dualism, 74 Ecclesiology, 46 Exegesis of John 3, 52, 54-91 Eschatology (John 17) Eschatology, individual (Deut 12, 18, Lk 7), 104-107 Excursus on the Father, 107-108 Excursus on the Jews, 107 Excursus on Geography and Origins, 96-96 Farewell Discourse (John 13—17), 19-20 Father, relation to (John 16), 20-21, 24 Flesh. See sarx Gnosticism, 37-45, 62-64 Gospel genres, 8 Heaven, 75-76 History of religion, 37 Holy Spirit, role of, 64-65 Hour (ora) (John 2, 7, 8) Identity, 42-44 Jesus and Nicodemus, 53-91 Jesus and the Samaritan Woman, 92-112 Jesus’ mission in Samaria, 92-112 Jewish Feasts (John 5—10), 18-19, 50 Jewish misunderstanding, 61-62

Johannine Church (Ex 3), 47-48, 7879 Kerygma (proclamation), 57 Key words in CH. 3, 57-58 Kingdom of Heaven, 65, 66 Kosmos (world) (Gen 1) Leaders, 31 ‘Lifted Up’ (Ezk 6, 35), 84-88 Light, Glory, Judgement, 88-91 Literary and Critical Background, 12-13, 31-33 Memory, 8, 10, 12, 35, 101, 124 Messiah, origins, 102, 111-112 Messiah (Deut 18, 36) Midrash, 49, 51-53 Ministry, 57 Mission in Samaria (Jn 4), 92-112 Misunderstanding, 61-62 Moses-Jesus, 79 Name (onoma), 55, 78 Narrative Theology, 10-12 Not a Gnostic work, 64 ‘Now’ (nun), 12 Oral liturgical tradition, 48-52 Origin of the Messiah, 102 Place, Date, Author, 22-24 Pneuma (Spirit), 35-38, 41, 43, 44, 55, 56, 57, 58, 61-69, 70, 71, 72, 75, 78, 80, 81, 83, 84, 99, 100, 101, 103, 104-113, 115, 134 Predestination, 44-45 Qumran, 30, 33-34, 35, 37, 39, 41, 48, 56, 63, 68, 77, 80, 82, 109110, 128 Redeemer, origins of, 42-42 Remembering (John 2, 7, 14, 16) Resurrection (John 4, 12, 13) Revelation, 56-57 Rock and Well, 97, 102-104 Samaritans. 97-98 Samaritan Woman, 92-112 Sarx (flesh) (Jn 8, Mt 6, 1 Cor 2), 33, 38, 44, 46, 55, 61, 65, 66-69, 74, 88, 89, 91, 99, 104, 119

Johannine and Pauline Themes in the New Testament Seeing (John 1, 2, 5, 7, 9, 10, 11, 12, 15, 18, 19, 20), 7, 10 Semeia (signs), 55 Sheep, 71-72 Son of Man, 76-77 Spirit. See pneuma Spirit and Revelation, 69-71 Spirit and Truth, 108-111 Spirit and Wind, 69 Spirit and Word, 70 Spirit in the Old Testament, 67 Targums, xv-xvii, 48-49 Thematic Unity (John 13, 20), 24-28 Theological narrative, 7 Tradition (1Cor 15), 11

223

Truth, 32-37 Truth and Believing (John 8, 16), 36-37 Truth in Apocalyptic and Sapiential Literature, 31-33 Universal Man (Num 21, Wis 16), 81 Water, 95, 97 Well and water, 102-104 Way, Truth, Life and the Spirit (Acts 2, 4, 6), 108-111 Word (Memra, Logos), xiv-xviii Worship in the New Testament, 50, 107

The Letter of Paul to the Romans 9—11 Adekia (justice), 184 Allegory of the Olive Tree, 202 Chiasmus, 173, 197 Citation of the Old Testament, 192 Citation of Scripture, 182 2 Corinthians 3:12-18, 186 Covenant, 178 Deliverer (Jeremiah), 204 Diatribe, 171, 200-201 Function of Rom 11:17-24, Gezarah shawah, 187 Hardening of the heart, 201 Hasidim (the righteous), 171, 174, 188, 199, 204 Hebrew and Greek translations, 189 Israel, 177-178 Kalein (elect), 170, 173, 181, 183, 187 Kulver omer, 201 Laos (people), 178 Leviticus and Deuteronomy compared, 195-196 Metaphor and allegory, 202-203 Midrash, 175 Musterion (mystery), 203

Nomos (law), 191 Omissions, 202 Origen, 191 Pauline exegesis, 185, 209 Pauline presuppositions, 187 Pauline theology, 170 Paul’s consistency, 203 Pesher, 187 Pneuma (Spirit), 178, 186 2 Peter 2:8, 181 Problems, 169 Qumran, 169, 177, 186 Reasoning, 173 Righteousness and the Law, 191 Romans (5:1-21), 193-194 Romans 9, 173-175 Romans 11, 198 Sarx (flesh), 172-173 Septuagint (LXX), 187 Structure of Romans 11, 202-203 Targums, 182 Telos (end & goal), 195 Tripych, 188 Unschulderklärung, 192 Use of structure, 171

224

Index

Passion Narratives Crucifixion, Death and Burial, 139-144 Denial of Peter, 132-134 Differences between Luke and John, 126-129 Eusebius of Caesaria, 125 Figure of Gospel origins, 144 Gethsemane, 129-132 Gospel of John, 128 Gospel of Luke, 126 Papias of Hieropolis, 125 Spirit, 134, 141, 143 The Trial of Jesus, 134-139

The Bible Old Testament Genesis 1 (Word) Genesis 1 (Light) Genesis 1 (world) Genesis 2 Genesis 6 (Holy Spirit) Genesis 9 (light) Genesis 15 (light) Genesis 21, 29 (well) Exodus 3 Exodus 9:34; 10:1; 33:29 Exodus 13, 16, 23—25 (light) Numbers 21 Deuteronomy 12, 18 Deuteronomy 7, 32 Deuteronomy 18, 36 (Messiah) Deuteronomy 32 1 Samuel 16 1 Samuel 12 1 Kings 8 2 Kings 17 (Samaria) 2 Kings 24 2 Chronicles 34 Ezra 4 (Samaritans) Nehemiah 8 Job 32 (Holy Spirit)

xiii xiv 14 xv 64 xvii xvii 104 78 183 xvi 81, 104 105 107 111 xvii, 112 55 34 56 98 98 98 98 xiv, 49 68, 111

Johannine and Pauline Themes in the New Testament Job 34 (Holy Spirit) Psalm 4, 34, 44, 102 (light) Psalm 7 Psalm 23 Psalm103 Psalm 105 (Holy Spirit) Psalm 119 Proverbs 3 Proverbs 4 Proverbs 8 Proverbs 13, 14 Proverbs 22 Wisdom 1, 9, 12 (Spirit) Wisdom 7, 18 Wisdom 16 Sirach 9 Sirach 12 Sirach 15 Sirach 23, 24 Sirach 24 (well) Sirach 34 (Spirit) Isaiah 1 Isaiah 1, 2, 42 (light) Isaiah 9 Isaiah 11 Isaiah 31 (Holy Spirit) Isaiah 32 (Holy Spirit) Isaiah 44 Isaiah 45 Isaiah 51 Isaiah 52 (mission) Isaiah 53 Isaiah 55 (well) Isaiah 59 Isaiah 64 Jeremiah 2, 17 Jeremiah 18 Jeremiah 31 (Holy Spirit) Jeremiah 43 Ezekiel 5 Ezekiel 6 Ezekiel 11 (Holy Spirit) Ezekiel 34 Ezekiel 35 Ezekiel 36 (Holy Spirit) Daniel 2 (light)

64 121 56, 107 4, 100 107 68 34 108 82 33, 81 100 35 111 111 81 112 35 100 108 104 81 107 121 xvi, 186 34 68 64 64, 183 204 188 xx, 186 49 104 204 108 100 108 64 204 186 85 64 4 85 64, 110, 204 121

225

226 Daniel 4, 5 Amos 8 Hosea 13 Habbakuk 2 Zechariah 5 Zechariah 12 Zechariah 13 Zechariah 14 2 Maccabees 4, 11

Index 186 104 79 184 186 86 143 89 54

New Testament Matthew 4 Matthew4, 18 Matthew 6 (flesh) Matthew11 Matthew 6, 11 Mark 1, 4, 10, 18 Mark 4 Mark 11 Luke 2 Luke4 Luke 7 10, 18 Luke 21 Luke 22—23 John 1—12 John 1 John 1, 5, 9, 13, 19, 20 John 1, 8, 12, 14 John 2, 7, 8 (hour) John 2, 7, 14, 16 (remember) John 2, 5, 7, 10, 11, 12 (seeing) John 2, 13, 14, 20 (seeing) John 3 (Jesus and Nicodemus) John 3 John 3, 8 (beginning) John 4 John 4 (Jesus in Samaria) John 4, 12, 13 (resurrection) John 5—10 (feasts) John 6 John 8, 9, 10, 14 (light) John 8, 16 (Truth, Believing) John 10 John 12—21 (divisions)

65 63 66 7 82 63 65 118 5 50 105 63 129 126-139 148-149 xiii, xv, xvi, xvii, 55, 148-152 6 xvii 14 14 5 7, 9 53-54 4 13 12 92-94 14 18-19 43, 50, 118 xviii 36-37 4 15-10

Johannine and Pauline Themes in the New Testament John 12 John 13—17 (Farewell) John 13 John 14, 16 (Kingdom) John 17, 24 (eschatology) John 18—21 (Cross, Glory) John 18—19 (post-resurrection) John 19—21 (appendix) John 6 (doxology) John 8 (flesh) John 12 John 14, 16 (Father) John 15 (tradition) John 16 (Father) John 17 Acts 1, 2, 6 (Spirit) Acts 2, 8, 17 (catechesis) Acts 4, 5, 9, 14, 17 (worship) Acts 16 Acts 17 (catechesis) Romans 5 (catechesis) Romans 5:1-21 Romans 9—11 Romans 9 Romans 11 1 Corinthians 1 (Spirit) 1 Corinthians 2 (flesh) 1 Corinthians 2, 4 1 Corinthians 3, 6 (Spirit) 1 Corinthians 6 1 Corinthians 11 1 Corinthians 15 2 Corinthians 2 Corinthians 3 2 Corinthians 3:12-18 2 Corinthians 6 Ephesians 1 Ephesians 1, 5 (light) Ephesians 2 Ephesians 3 (catechesis) Galatians 3, 4 Galatians 5 (fruits, eschatology) Colossians 1 Colossians 1:27 Colossians 4 Philippians 2

xvi, 4, 55 20 43 65 14 20, 128-144 20 19-22 49 61 5 14 12 20 5, 12, 13 109 95 50 129 95 95 193-194 xiii, xvii, 169-204 52, 184 198 111 66 68 109, 111 xvii 181 9 95 181 180 35, 109 35, 161-162 121 181 95 181 xvii, 118 152-153 184 129 156-157

227

228 Philippians 2 (name) 2 Timothy 4 Philemon 4 1 John 1 1 John 1, 3, 4 (tradition) 1 John 2, 3 (light) 1 John 2, 3, 4, 5 (Spirit) 2 John 3 1 Peter 2 1 Peter 2:8 Hebrews 1 Hebrews 6 (light) Revelation/Apocalypse Revelation 1 Revelation 3 (Alpha and Omega) Revelation 5 Revelation 21 (Marriage Feast)

Index 158 129 129 7 13 121 69, 111 34 167 181 160 121 113-122 115-117 xiii, xvii 165 xvii, xviii

Apocryphal Old Testament Enoch Ethiopian Enoch Hebrew Enoch Esdras 4 Esdras Book of Jubilees The Odes of Solomon Revelation of Baruch Tal Bab Taanith Testament of Moses Testament of Reuben The Twelve Patriarchs,

48, 114, 180 33, 77 74 48 180 34, 64, 80 40, 48, 49, 74 180 112 180 34 34, 45, 48

Apocryphal New Testament Book of Pseudo-Clement The Gospel of Truth The Gospel of Thomas

35 40 40

Gnostic Writings Epiphany of Salamina Nag Hammadi Papyri Ofite The Unknown Gospel

37 30, 182 40 40

Johannine and Pauline Themes in the New Testament

229

Mishnah Middah Pirke Aboth,

97 112

Qumran, xiv, 30, 33-34, 35, 37, 39, 41, 48, 56, 63, 68, 77, 80, 82, 109-110, 128 CD 1 QH 1:17 1QH 11: 7-10 1 QH 7:6 1 QH 7:17 1 QH 8:31, 9:15 1 QS 3:6 1 QS 3:21 1 QS 4:6 1 QS 4:19-21 1 QS 4:24 1 QS 4:29 1 QS 4:20 1 QS 5:24-25 1 QS 6:6 1 QS 7:5 1 QS 8:1-2 1 QS 9:3-5 1 QS 9:32 1 QS 16:7 11 Melchisedek Holy Community Manual of Discipline Damascus Rule Son of Truth

110 56 33 56, 110 68 68 110 64 33 64 56 68 56 34 33 64 33 110 64 33 97 34 34 110 34

Samaritan Memar Markah IV:12

112

Talmud Avodar Zarah Tal Bab Erubin

112 112

Targums, xiii-xviii, 40, 48, 49, 50-52, 58, 61, 75, 84, 102, 105, 119, 182, 187,194, 195, 196, 208 Tar Ex

75

230 Tar Deut Tar frag P & V Tar Gen Tar Is Tar Jer Tar Neofiti (Palestinian Targum) Tar Pseudo-Jonathan Tg 1 & Tg 2

Index 84 xvi 103 49 xvii, 119 xv, xvii, 49 xvii 102

Johannine and Pauline Themes in the New Testament

231

Authors and Scholars Aland, Kurt, semantic scholar, 24, 26, 168, 207 Alexander the Great, 62 Augustine of Hippo, St, 70, 76 Barth, Karl, Lutheran theologian, 10 Basil, St 70 Basilides, Gnostic leader, 40 Bauer, Walter, theologian, lexicographer, historian, 37, 76 Bede the Venerable, historian, scholar, 76 Benedict XVI (Joseph Ratzinger), Pope, Biblical scholar, 129, 145, 209, 211 Bernard, Christophe, semantic scholar, 63 Bousset, Wilhelm, history of religion, 37 Brown, Raymond, Johannine scholar, 2, 14, 16, 31, 39, 59, 63, 83, 97, 122, 123, 131, 145, 168, 207, 208, 209, 210 Bultmann, Rudolf, theologian, 2, 31, 34, 37, 38, 39, 41, 43, 46, 63, 70, 75, 80, 103, 150, 156, 168, 211 Chaucer, Geoffrey, 149 Canterbury Tales Cranfield, C.B.E., Pauline scholar, 171, 191, 196, 203, 211 Cullmann, Oscar, New Testament scholar, 99 Dante Aligiehri, 167 Paradiso Dei Verbum, 5 para 8, 5 para 9, 127 para 11, 11 para 42, 67 de la Potterie, Jean, Johannine scholar, 31, 63, 64, 124, 145, 208 Dürr, B. L., semantic scholar, 150, 168, 211

Eltester, F. Walther, semantic scholar, 156, 168, 211 Eusebius of Caesarea, 127, 128, 145, 208, 209 History of the Church Feuillet, André, New Testament scholar, 76 Josephus, Flavius, 95, 112, 124, 142, 177, 205,208, 211 Antiquities Harnack, Adolf von, Lutheran theologian, 37 Hering, Jean, New Testament scholar, 160, 168, 211 Hübner, H., semantic scholar, 181, 183, 205, 211 Hutin, Serge, history of religion, 62 Ignatius of Antioch, St, 70 Irenaeus of Lyon, St, xiii John Chrysostom, St, 70, 72 Johnson, Luke Timothy, New Testament scholar, 200, 205, 212 Käsemann, Ernst, 6, 39, 124, 156, 168, 178, 207 Lagrange, Marie-Joseph, Biblical scholar, founder, 70, 76 Langland, John, 167 The Vision of Piers Plowman Lidzbarski, Mark, history of religion, semantics scholar, 37 Lindemann, Andreas, New Testament scholar, 195, 205, 212 Lohse, Eduard, Pauline scholar, 63 Lyonnet, S., Pauline scholar, 196, 205, 212 Martyn, John G.L., New Testament historian, 64, 207 Milton, John, 151 Paradise Lost Mussner, Franz, New Testament scholar, 2, 122, 295, 209

232 Odeberg, Hugo, New Testament scholar, 39 Origen, theologian,70, 191 Oupensky, Leonid, icon scholar, 168, 211 Papias of Hieropolis, 23, 127, 128 Percy, E., New Testament scholar, 39 Rahner, Karl, Jesuit theologian, 10 Refoulé, François, Pauline scholar, 171, 180, 191, 199, 202, 205, 211 Reizenstein, Richard August, history of religion, 37 Ringgren, Helmer, Old Testament scholar, 150, 211 Sartre, Jean-Paul, existentialist author, 103 Saunders, E. P., Pauline scholar, 170, 187-188, 205, 212

Index Schnackenberg, Rudolph, Johannine scholar, 2, 31, 38, 64, 71, 72, 97, 123, 207 Schulz, Siegfried, theologian, 39 Schweizer, Eduard, New Testament scholar, 39 Valentine, Gnostic leader, 40 Wellhausen, Julius, composition historian, 63 Wendt, Hans Heinrich, Biblical scholar. 63 Westcott, Brooke Foss, scholar, 76 Wilson, Robert, Biblical scholar, 62, 125, 207 Wittgenstein, Ludwig, 158-159, 168 Philosophical Investigations Yamauchi, Edwin, Christian apologist, 62, 125