Tag: Election

November 14: John 15:16

John 15:16-17

Verse 16

“(It was) not you (who) gathered me out, but I (who) gathered you out; and I set you (so) that you should lead (yourself) under and should bear fruit, and (that) your fruit should remain, (so) that, whatever you would ask (of) the Father in my name, He should give to you.”

Verses 16-17 represent the conclusion of the Vine-illustration section (15:1-17). These two verses reprise a number of key points and teachings from the illustration (and its exposition), stringing them together in summary fashion. The result, in verse 16, is an extremely awkward Greek sentence—the awkwardness of which is quite evident in the literal translation above.

It will be helpful, I think, to focus on each individual clause or phrase. While the syntax of the sentence may be convoluted, it actually represents a coherent statement from the standpoint of the Johannine theology. The phrases and clauses form a sequential and relational chain, which functions better on the narrative and theological level than it does on the grammatical.

“(It was) not you (who) gathered me out,
but I (who) gathered you out”
ou)x u(mei=$ me e)cele/casqe
a)ll’ e)gw\ e)celeca/mhn u(ma=$

The verse begins with a pair of parallel contrastive phrases, centered on the verb e)kle/gomai (“gather out”). To gather (le/gw, mid. le/gomai) someone out (e)k) essentially means to “pick out,” i.e., select or choose. This compound verb preserves the fundamental and primary meaning of le/gw (“collect, gather”); in the New Testament, it is only used in the middle voice (e)kle/gomai). The verb is relatively rare in the NT, occurring just 22 times; it is something of a Lukan term, occurring 11 times in Luke-Acts. Within the Gospels, it only appears once outside of Luke and John (Mk 13:20).

In the Gospel of Luke, e)kle/gomai is part of the Lukan version (6:12-16) of the Synoptic account of Jesus’ selection of the Twelve (cf. Mk 3:13-19). These twelve disciples were specially chosen by Jesus to serve as his representatives, to carry out an extension of his mission. Mark’s account describes this process by a series of verbs, whereby Jesus

    • calls them toward him—vb proskale/w (mid. voice)
    • he made them (vb poie/w) to be his close associates
    • so that he might send them forth (vb a)poste/llw) to continue his mission

The designation a)po/stolo$ (apóstolos, one “se[n]t forth”) is derived from the latter verb (a)poste/llw, apostéllœ).

The Lukan account is much more streamlined, with the three principal verbal actions by Jesus expressed with greater precision:

    • “he gave voice toward [i.e. called to] his disciples” (vb prosfwne/w)
    • “and he gathered out from them twelve” (vb e)kle/gomai)
    • “whom he named (as one)s (he would) send forth [a)posto/loi]” (vb o)noma/zw)

Just as in Jn 15:16, Jesus is said to have “gathered out” (vb e)kle/gomai) his close disciples. However, the Johannine use of the verb in this context has deeper theological meaning, as we shall see.

There are three other occurrences of the verb in the Gospel of John. The first is in 6:70, part of a narrative (and discourse) unit (vv. 60-71) that functions as an appendix to the chap. 6 Bread of Life Discourse. In this unit, the disciples of Jesus are now his audience, and he is addressing his words specifically to them. The response to his teaching (cf. the discourse-unit of vv. 60-65) proves to be a test of discipleship—do they truly trust in him, and will they continue to follow him? It is here that vv. 66-71 foreshadows the setting of the Last Discourse (including the narrative introduction in chap. 13).

As in the Last Supper narrative, Peter and Judas represent two different kinds of disciples—the true and the false. It is in this context, following Peter’s confession of faith (vv. 68-69), that Jesus makes the statement: “Did I not gather out [e)celeca/mhn] you, the Twelve?” (v. 70). On the surface, Jesus’ words simply echo the historical tradition (Lk 6:13, cf. above). However, the parallel with chap. 13 (and the ensuing Last Discourse) indicates that there is a deeper meaning here as well. This can be glimpsed by considering the contextual parallel between 6:70 and 13:18:

    • “Did I not gather out you, the Twelve? And yet, one of you is a diábolos!”
    • “I do not say this about all of you; (for) I have seen [i.e. I know] (the one)s whom I (have) gathered out…”

In the foot-washing episode (13:4-16), Jesus speaks to his disciples and gives them important instruction regarding what it means to be a true disciple. Yet, here in v. 18, he declares “I do not say this about all of you”. As in 6:70, he is making a veiled reference to Judas’ status (as a false disciple). Judas was allowed to remain in the circle of disciples up to this point so that “the Scripture would be fulfilled…” (v. 18b)—that is, it was necessary for Judas to fulfill his determined role in the coming suffering and death of Jesus. With the departure of Judas, out into the darkness of the world (v. 30), only the true disciples of Jesus remain, and it is to them that he addresses the Last Discourse.

Jesus knows the ones who are truly his disciples (“I have seen…”), referring to them again by way of the verb e)kle/gomai: “…whom I (have) gathered out [e)celeca/mhn]”. Only now, the sense of how this verb is being used has shifted. It no longer follows the context of the original Gospel tradition regarding the choosing of the Twelve (cf. above). In that context, the Twelve are “gathered out” from the other disciples of Jesus, being specially chosen as his close associates and missionary representatives. Now, in the Johannine Gospel setting of the Last Discourse, the distinction is between the true disciple (represented by Peter) and the false disciple (i.e., Judas).

On a wider level, from the standpoint of the Johannine theology, the real distinction is between the true disciple (i.e., the true believer) and the world (o( ko/smo$). As I have discussed, the noun ko/smo$, in the Johannine writings, tends to be used in distinctively negative sense, referring to “the world” as a domain of darkness and evil that is fundamentally opposed to God. Ultimately, the true disciple (believer) is gathered out of the world. This, in fact, is how the verb e)kle/gomai is used in 15:19, just a few short verses after our sentence (v. 16):

“If you were of [e)k] the world, the world would have affection [vb file/w] (for you as) its own; but (it is) that you are not of [e)k] the world—rather, I (have) gathered you out [e)celeca/mhn] of [e)k] the world, (and) for this (reason) the world hates you.”

This same theological emphasis runs through the Discourse-Prayer of chapter 17 (vv. 6, 11, 14-16, 18). The believers are not of (e)k) the world, but have been taken out of (e)k) the world and its darkness.

Here in v. 16, Jesus makes clear that it was he (the Son) who “gathered out” the believers, choosing them to be his disciples. The negative particle precedes the pronoun u(mei=$ (“you”), which means that the emphasis is on the pronoun—viz., “it was not you who chose…”. It was Jesus who chose the disciples, and not the other way around. Ultimately, it is the Father who “gathers out” the believers from the world, and gives them to the Son (Jesus). This is abundantly clear from the wording in chap. 17 (vv. 2, 6f, 9-10ff), but it can be seen elsewhere in the Gospel as well (e.g., 3:35; 6:37, 39, 44ff, 65; 10:29; 13:3).

In this regard, it is worth pointing out that Jesus (the Son), in his own way, stands as one chosen (i.e. “gathered out”) by God the Father. In the Gospel tradition, this refers to the Messianic identity of Jesus (cf. the use of e)kle/gomai in Lk 9:35; cp. 23:35, and Jn 1:34 [v.l.]). However, in the Gospel of John, overall, the Christological understanding has developed, so that the emphasis is now on the identity of Jesus as the Son sent from heaven by the Father. He was sent to earth by the Father to fulfill his mission, a mission which believers inherit and are expected to continue.

In the next daily note, we will turn to the next phrase(s) in verse 16.

 

Spirit in the Qumran Texts: 1QH 6:19-33

1QH 6

(Unless otherwise noted, the translations of 1QH are my own.)

It is possible that the hymn beginning at line 12 of column V (cf. the previous notes) continues on into column VI. It has been suggested that the hymn extends through 6:18, or even through line 33 (cf. the discussion by the editors in DJD XL, pp. 77-8, 88-90); however, it may be better to treat 6:19-33 as a separate hymn. In any case, many of the themes in column V continue in column VI; the poems certainly share a number of features and aspects in common.

The difficulty in determining the division of the hymns stems, in large part, from the missing lines (1-11) at the beginning of column VI. Lines 12-18 emphasize once again that those righteous persons, who are able to obtain wisdom and understanding, do so through the mercy and favor of God. There is a strong predestinarian orientation to the Qumran Community, which is expressed here in the Hodayot, in a number of the hymns.

Those who receive the inspired revelation from God are described as “men of truth and the chosen (one)s of righteousness” (line 13); they are characterized by virtues that reflect the fundamental attributes of God Himself, being enabled to pursue wisdom and understanding by God’s spirits: “[(those) searching for insight and seeking understanding […] (the one)s loving compassion and (those) lowly [i.e. humble] of spirit…” (lines 13-14). Through God’s favor—His guidance and protection, given through His spirits—the chosen ones are able to remain faithful to the end, even in the face of affliction and persecution (lines 15-18).

The section (or separate hymn, cf. above) that begins at line 19, opens with a blessing (to God) which makes clear, again, that the ability possessed by the righteous/faithful ones is given to them by God:

“[Blessed are you,] my Lord, the (One) giving [i.e. placing] understanding in (the) heart of your servant, (for him) to gain insight in(to) all these (thing)s, and to have under[standing of…], and to hold himself (firm) against (wicked) deeds, and to bless with rightness all (those) choosing (what is) pleasing to you, [to choose all th]at you love and to abhor all that [you hate]…” (lines 19-21f)

As we have seen, elsewhere in these hymns the same wording from line 9 is used with a Divine spirit (j^Wr) as the object of God’s giving (4:29; 5:36) . The virtue or attribute (here “understanding”, hn`yB!), defined abstractly, can also be personified dynamically as an active spirit. The hymnist could just as well have used the expression “spirit of understanding” (cp. “spirit of knowledge” in line 36). It is thus a gift from God that enables the chosen one to have wisdom and understanding, and to resist the evil influences that lead humans to wickedness. Human begins must choose (vb rh^B*) between what is pleasing to God and what He despises/abhors, but only through the favor and guidance of God is one able to make the right choice (on a regular basis).

The deterministic emphasis, in this regard, is expressed quite clearly in line 22f:

“You have given your servant insight in(to) [… (the) lo]ts of humankind, for (according) to (the) mouth of (the) spirits you made (the lot) fall for them between good and evil, [and] you have established…”

In the expression “mouth of (the) spirits” (twjwr yp), the noun hP# (“mouth”) is presumably used in the abstract sense of “measure, portion”. The idea seems to be that the spirits have been measured/portioned out to different people (cp. the similar wording, applied to Jesus, in John 3:34), so that they will incline toward either the good or the evil. As we have seen, according to the thought-world of the Qumran hymns, there are both good and evil spirits that influence human beings, with people being trapped between the two forces. By nature, the spirit/nature of a human being (“spirit of flesh”) is corrupt, being ruled by a perverting spirit (“spirit of crookedness”). It requires a special gift/favor by God in order to enable a human being to be faithful and righteous. The protagonist of the hymn describes this very dynamic:

“And I (indeed) know, from your understanding, that through your favor to a m[a]n you make [abundant his inheritance] in (the) spirit of your holiness, and so you bring him near to your understanding…” (lines 23b-24)

Here, again, we find the expression “spirit of (God’s) holiness” (vd#oq j^Wr), as representing the principal spirit that God gives to His chosen one, reflecting the fundamental Divine attribute of holiness. God gives His holy spirit to all of His chosen ones, but gives to some a greater portion (i.e., a more abundant “inheritance” [hl*j&n~]). This spirit draws the person toward God’s understanding, bringing him/her near to it (vb vg~n`). Significantly, the protagonist states that it is from God’s own understanding, gifted to him by God’s spirit, that he has obtained his knowledge.

The possession of this spirit, and the inspired wisdom/understanding that it brings, enables a person to remain faithful and righteous in all things. This ethical-religious principle is developed in lines 25-33. It is according to the measure/portion of the person’s “nearness” (being near, brwq) to God’s understanding, that he/she will be faithful. The same expression as in line 22, with the noun hP# (“mouth”) in the abstract sense of “measure/portion”, is used. A person will act righteously, and remain faithful to God, to the extent that God’s holy spirit is present, drawing the person ever closer to God’s own wisdom and understanding.

The final line (32-33) makes clear that this faithfulness is defined in traditional terms, according to loyalty to the covenant (i.e., observance of the Torah precepts and regulations): “I will not bring into the council of [your] tr[uth any] (one) turning (away) [from] your [b]inding agreement [tyr!B=, i.e. covenant]”. It was expected that every member of the Community would be meticulously loyal and devoted to the Torah.

In the next note, we will at the remaining lines (34-41) of column VI.

DJD XL = Discoveries in the Judean Desert, Vol. XL: 1QHodayota, with Incorporation of 1QHodayotb and 4QHodayota-f, by Hartmut Stegemann with Eileen Schuller, translations of texts by Carol Newsom (Clarendon Press: 2009).

January 5: Ephesians 1:5; Galatians 3:26

Believers as the “Sons of God”

Having examined the development of the early Christian belief regarding Jesus as the Son of God (and his “birth” as the Son), it is now time, in these Christmas season notes, to consider the second part of the paradigm—the identity of believers as the sons (or children) of God. If the first part was studied in terms of the Gospel message, the second part will be explored in terms of Christian experience. That is to say, how do we, as believers, come to experience our identity as children of God? Even as the Christology of the New Testament developed, progressively, through revelation and contemplation, so the experience of the believer in Christ is also a process. This process may be defined in four ‘stages’, which mirror those of the Christological development:

    • Jesus as the Son of God through his resurrection and exaltation
      • Recognized as Son from the point of his Baptism
        • Called the Son of God from the very time of his Birth
          • His pre-existent deity as the eternal Son
          • Our predestination/election as Sons of God
        • Our spiritual birth as God’s Children, through trust in Jesus
      • The symbolic recognition of this Sonship in the Baptism ritual
    • The final realization as Sons of God in our resurrection (and exaltation)

It is in the Johannine Writings (the Gospel and 1 John) that the central themes (the innermost pair above) of Jesus’ pre-existent deity and the pre-existent election of believers is most prominent. This was already discussed in the previous note, in considering John 1:12-14, where both themes are combined, using the same image of birth/sonship. However, in the Johannine writings, only Jesus is ever called “Son” (ui(o/$); for believers, the plural te/kna (“offspring, children”) is used instead—1:12; 11:52; 1 Jn 3:1, 10; 5:2. The plural ui(oi/ (“sons”) is used in Jn 12:36, in the specific expression “sons of light” (ui(oi\ fwto/$, also Lk 16:8, and by Paul in 1 Thess 5:5). That particular expression draws on the earlier ethical-religious idea of the righteous—i.e., the faithful ones of Israel—as God’s sons. This language is part of Israelite and Jewish wisdom traditions (e.g., Wisdom 2:13, 18; 5:5; Sirach 4:10), and is used by Jesus in his teaching (Matt 5:9, 45 [par Lk 6:35]; 13:38; Luke 16:8, etc).

Outside of the Johannine writings, it is Paul who makes most use of the birth/sonship theme, applying it to believers on numerous occasions. He also is influenced by Old Testament tradition, for example, in the way he cites Hosea 1:10 in Rom 9:26, i.e., of faithful Israelites as “sons of the living God” —he applies this specifically to the “remnant” of Israel that has trusted in Jesus (v. 27). Thus, the divine sonship of believers is tied directly to faith in Jesus (the Son). This is very much the emphasis in the Gospel and letters of John as well—believers are called the “children” (te/kna) of God, and are identified as ones “having come to be born” (perfect participle of genna/w) out of God, because they/we trust in Jesus as God’s Son. This will be discussed further below.

If we keep in mind the four ‘stages’ indicated above, the first two will be dealt with in this note, focusing on two representative verses:

    1. Pre-existent sonship (predestination/election as sons)
    2. Sonship through trust/faith in Jesus
    3. Sonship recognized/symbolized in the ritual of Baptism
    4. Sonship realized through resurrection/exaltation
1. Pre-existent Sonship (Ephesians 1:5)

The idea of believers’ pre-existent sonship—that is, of our election/predestination as the sons/children of God—is most clearly stated in Ephesians 1:4-5:

“…even as He gathered us out in him [i.e. in Christ] before the casting down [i.e. founding] of the world, (for) us to be holy and without flaw (there) in His sight, in love, (hav)ing marked us out before(hand) unto (our) placement as sons [ui(oqesi/a], through Yeshua (the) Anointed, unto Him, according to the good consideration of His will.”

Many critical commentators would question or dispute the Pauline authorship of Ephesians, but this passage very much reflects Paul’s genuine thought. In particular, he utilizes the key word ui(oqesi/a, meaning the placing (from the verb ti/qhmi) of someone as a son (ui(o/$); indeed, he is the only New Testament author to use this noun (Rom 8:15, 23; 9:4; Gal 4:5). In English, it is typically translated “adoption”, but this obscures the important etymological tie with the word son (ui(o/$). A comparison with Romans 8:14-16 is instructive:

“For as (many) as are led by the Spirit of God, these are sons of God [ui(oi\ qeou=]. For you did not receive a spirit of slavery again, into fear, but (rather) you received the Spirit of placement as sons [ui(oqesi/a], in which we cry out: ‘Abba, Father!’ For the Spirit it(self) gives witness together with our spirit that we are children of God [te/kna qeou=].”

Paul’s syntax here indicates that he has in mind the sonship of believers primarily in terms of our receiving the Spirit, and that this occurred at the point when we came to trust in Jesus (cf. below). However, as he makes clear in vv. 29-30, this is part of a process which begins with the election/predestination of believers:

“(For it is) that the (ones) whom He knew before(hand), He also marked out before(hand) (in the) shape together of the image of His Son, unto his [i.e. Jesus’] being the first-formed among many brothers…”

Thus, clearly, believers are predestined by God to be His sons, though this is defined entirely in terms of Jesus’ own Sonship. On the application of the verbs proginw/skw (“know before[hand]”) and proori/zw (“mark out before[hand]”) to believers, cf. also 1 Cor 2:7; Rom 11:2; Eph 1:5, 11.

The language and imagery Paul uses in Gal 4:4-6 is similar to that of Rom 8:14-16:

“But when the fullness of time came, God sent out from (Him) His Son…(so) that he would purchase out the (one)s under the Law, (so) that we would receive from (Him) the placement as sons [ui(oqesi/a]. And, (in) that [i.e. because] you are sons, God sent out from (Him) the Spirit of His Son into our hearts, crying ‘Abba, Father!'”

It is by the Spirit that we receive sonship, and yet, even before this, believers already have the identity as sons (“because we are sons…”). This confirms again that, for Paul, the sonship of believers is comprehensive, and part of a process that is prior even to our coming to faith.

2. Sonship through trust/faith in Jesus (Gal 3:26)

It hardly needs to be pointed out the centrality of trust in Jesus for the identity of believers (as sons/children of God). This is clear enough from the passages we have already considered (above), but it is worth noting several verses where this association is made explicit. I begin with Galatians 3:26:

“For you all are sons of God through the trust in (the) Anointed Yeshua.”

It is hard to imagine a more concise and direct statement. One might, however, clarify something of the context for this statement—it has to do, again, with the traditional idea of Israel (esp. the faithful Israelites) as the sons/children of God. Fundamentally, this is based on the ancient covenant concept, as applied within the Israelite religious setting. In both Galatians and Romans, Paul radically re-interprets the covenant idea; actually this reflects a process of interpretation that goes back to Jesus’ own teaching, but Paul develops it in a unique way, making the religious identity of God’s people depend entirely on trust in Jesus. This necessitated a complete break from the earlier covenant, introduced in the time of Abraham, and for which the Law (Torah) represented the binding terms. Through Jesus there is a new agreement, and the Torah is no longer binding for believers; instead, it is trust in Jesus, along with the presence of the Spirit, which binds people to God (as His sons/children).

This explains the parallel between Gal 3:26 and the earlier statement in verse 7: “Therefore you must know that the (one)s (who are born) out of trust [i.e. in Jesus], these are the sons of Abraham”. I have filled in the expression oi( e)k pi/stew$ (“the [one]s out of trust”) with the idea of being born, as this relates to being a “son”. The proper point of reference is verse 2, where the focus is on receiving the Spirit—Paul asks the Galatians whether they received it “out of works of the Law” (i.e., by observing the Torah) or “out of the hearing of trust” (i.e., trusting in the Gospel message they heard). These two themes—receiving the Spirit and being born (as sons)—are combined most effectively in the Gospel of John, especially in the famous discourse with Nicodemus, 3:3-8. That coming to be born “out of the Spirit” is also defined in terms of trust in Jesus is clear enough from what follows in vv. 11-15ff. It is also expressed definitively in the prologue (1:12-13), as we saw in the previous note. It is worth comparing Jn 1:12 with Rom 8:14 (cf. above):

“But as (many) as received him, to them, to the (one)s trusting in his name, he gave the ability to become the children of God” (Jn 1:12)
“For as (many) as are led by the Spirit of God, these are the sons of God” (Rom 8:14)

Gnosis and the New Testament, Part 5: Election/Predestination

An important aspect of gnostic (and Gnostic) thought is the idea that believers come to know their true identity—that is, what they already are in truth, but of which they have lost awareness through ignorance in the world of sin and darkness. In many Gnostic texts, this (the believer’s identity, or “soul”) is expressed as a divine spark (of light) or seed that has become trapped in the (fallen) material world. The saving knowledge Christ brings is of the believer’s true nature and identity (the light), which leads to the way out of darkness. The New Testament writings share certain soteriological elements in common with the Gnostic viewpoint, though, in many ways, the fundamental differences of outlook (and expression) are even greater. One common element is a belief in what we would call Election—that believers (i.e. the ones who will come to believe and know the truth) belong to God even before they actually come to faith and awareness in their lifetime. However, on the whole, early Christian belief is more closely rooted to the traditional religious understanding of election, as found in the Old Testament Scriptures.

Election—The Terminology (“choose, call,” etc)

The two main aspects of this view may be summed up by the verbs choose (Hebr. rjb) and call (arq, etc). In the New Testament, the first aspect is expressed through several different verbs:

    • e)kle/gw (eklégœ, “gather out”), along with the derived adjective e)klekto/$ (eklektós) and noun e)klogh/ (eklog¢¡)
    • ai(re/w (hairéœ, “take [up]”) and the related ai(reti/zw (hairetízœ), which relates more properly to the decision to take or choose, along with the reasons involved. This latter verb occurs only in Matt 12:18.

The second aspect is represented almost entirely by the verb kale/w (“call [out/aloud]”), and its compound forms—e)kkale/w (“call out [of]”), proskale/w (“call toward”), and e)pikale/w (“call on”). The verb e)kkale/w is represented in the New Testament only through the related noun e)kklhsi/a (ekkl¢sía), which early on came to be used in the technical sense of a congregation or assembly of believers, i.e. those called out (of their homes, etc) to assemble together. It often carried a (theological) connotation similar to e)klekto/$—believers as the ones “called/gathered out” from the rest of humankind. The noun klh=si$ (“call[ing]”) and adjective klh=to$ (“called”), were both applied to believers as important religious terms, derived from the verb kale/w. Several other verbs and related terms are worth noting:

    • ti/qhmi (“set, place, put”) and i(sth/mi (“make stand”), both of which can be used in the sense of “appoint”.
    • ta/ssw (“arrange, put in order”), sometimes meaning “appoint”, i.e., put things (or a person) in a certain arrangement.
    • o(ri/zw (“mark [out]”), in the sense of appointing or determining something; cf. below on Predestination
    • xeirotone/w, which refers to making a choice, etc (i.e. voting), by stretching/raising the hand; cf. also on Predestination below.

The Scriptural Concept of Election

In the Old Testament, the primary idea was God’s call/selection of Israel as his chosen people. This is found frequently in the Scriptures, especially as a Deuteronomic theme (Deut 4:19-24; 7:6-11; 10:14-22; 14:2; 26:18-19) and a key motif in the Prophets (Isa 41:8-9; 44:1-2; 45:5, etc). Israel would remain God’s chosen people as long as they were faithful in observing the covenant agreement God established with them (reflected in the Torah). The tragedy of the conquest and exile meant that this idea of election had to be given a new and distinctive interpretation; and, in the Prophets, we regularly find the motif of the remnant—i.e. the chosen ones were those who remained faithful and obedient to God (cf. Isa 4:2-4; 6:13; 10:20-23; 65:9ff; Mic 2:12; Amos 9:11-15; Zeph 3:12-13; Ezek 11:16-21; Zech 13:9, etc.). The Community of the Qumran texts and the early Christian Community both drew upon this remnant-motif to express their own religious identity as the elect/chosen people of God.

Occasionally, the Scriptures refer to Israel as the “son” of God, in a symbolic or religious/spiritual sense (e.g., Exod 4:22-23; Hos 11:1; Jer 31:9), and the faithful Israelites as “sons” (cf. especially in Wisdom tradition, Wis 2:16-18; Sir 4:10, etc). It is appropriate to refer to this as a kind of “adoption”, that is, God chose Israel to be his son. The same relationship is found in Israelite royal theology, which draws upon Ancient Near Eastern tradition; the king is God’s “Son”, the one chosen to represent God for the people (cf. Psalm 2:7; 89:27-29; 2 Sam 7:14; Isa 9:6). Both of these concepts—the people Israel and the king as God’s chosen “son”—were fundamental to the Messianic thought and expression which developed in Judaism, as seen both in early Christianity (applied to Jesus) and in the Qumran texts. For more on this, cf. the articles in my series “Yeshua the Anointed”. The idea of one chosen and anointed by God could be understood of king, priest, and prophet alike—three Messianic roles and “offices” ascribed to Jesus. In addition, we find the tradition of the “Son of Man” (cf. Daniel 7:13-14), a heavenly/divine being (identified with Jesus) who is appointed by God to oversee the end-time Judgment and the deliverance of his people.

When we consider the various verbs and terms related to the idea of election in the New Testament (cf. above), these can be divided between: (a) Jesus as the Elect One, and (b) Believers as the Elect Ones.

Jesus as the Elect One

The verb e)kle/gw (e)kle/gomai), and the derived noun e)klekto/$, are applied to Jesus in a number of passages, marking him as one who is specially “gathered out” (i.e. chosen) by God—Luke 9:35 v.l.; 23:35; 1 Pet 2:4, 6 (citing Isa 28:16); cf. also Matt 12:18 (Isa 42:1ff), where a different verb (ai(teri/zw) is used. These verses certainly are dependent upon Messianic tradition and imagery which have been applied to Jesus. In the Gospels and early Christian thought, they cannot be separated from the idea of Jesus as God’s Son, which likewise has a strong Messianic context—especially Ps 2:7, suggested by the heavenly voice at Jesus’ baptism/transfiguration (esp. Lk 3:22 v.l.), and cf. Acts 4:25-26; 13:33; Heb 2:5; 5:5. The Lukan version of the Transfiguration scene is particularly significant, since here (in the more probable original reading) the divine/heavenly voice refers to Jesus as “the one gathered out [e)klelgme/no$]”, i.e. “Elect/Chosen one”, parallel to “my Son”. Elsewhere in the New Testament, we find the idea of Jesus being set/appointed/marked beforehand as God’s Chosen One; these references apply different verbs (cf. above) to Jesus:

Occasionally, the specific idea of foreknowledge—that is, God knowing/appointing Jesus beforehand, before his appearance on earth (indeed, even before creation)—is emphasized, as in 1 Peter 1:20, using the verb proginw/skw (“know before[hand]”). Cf. below on Predestination.

Believers as the Elect

More commonly in the New Testament, it is believers (Christians) who are said to be chosen or called by God. Quite often, this implies foreknowledge and/or predestination (cf. below), but more significant is the emphasis on the choice being made by God. I divide the most relevant passages according to the two aspects—called/chosen; for an interesting combination of both aspects, cf. Matt 22:1-14 (v. 14).

Called—Acts 2:39; 15:17 (Amos 9:12); Rom 1:6-7; 8:28-30; 9:11, 24ff; 11:29; 1 Cor 1:2, 9, 24, 26; 7:15-24; Gal 1:6, 15; 5:8, 13; 1 Thess 2:12; 4:7; 5:24; 2 Thess 1:11; 2:14; Phil 3:14; Col 3:15; Eph 1:18; 4:1, 4; 1 Tim 6:12; 2 Tim 1:9; Heb 3:1; 9:15; James 2:7; 1 Pet 1:15; 2:9, 21; 3:9; 5:10; 2 Pet 1:3, 10; Jude 1; Rev 17:14. To these may be added instances of God calling believers to specific ministry, to preach the Gospel, and so forth (Acts 13:2; 16:10; Rom 1:1, etc).

In the Gospel of John, we find the distinct motif of Jesus calling believers. This, of course, reflects the historical facts and setting of the Gospel narrative (Mark 1:20; 3:13 par, et al), but it takes on special significance in John. Note, in particular, Jn 10:3—this is connected with the related motif of hearing the voice of Jesus (3:29; 4:42; 5:25ff, 37; 11:43ff; 12:29f; 18:37; 20:16). Important also is the close association of calling with the name—for the intimate personal knowledge and relationship which is implicit in knowing and calling/hearing the name, cf. the recent note on this motif in John. In 1 Jn 3:1, calling is also related to believers’ identity as “children of God” (on this, cf. the recent daily note on Jn 1:12-13).

Chosen—Here we should consider first the references using the verb e)kle/gw (“gather out [of]”) and related words:

This choice of persons by God is depicted dramatically in the Gospel narrative through Jesus’ choosing of the disciples to follow him (Luke 6:13, and pars; Acts 1:2). He also ‘appointed’ them to be his special representatives (apostles)—this designation (Mark 3:14ff; Lk 10:1, etc) becomes the pattern and paradigm for Christians being appointed to positions of ministry, using the verbs ti/qhmi (“set, place, put”) and i%sthmi (“[make] stand”), etc (Acts 6:3; 1 Cor 12:28, etc). Jesus’ choosing of his disciples is given special theological significance in the Gospel of John (cf. below). For the use of the compound verb kaqi/sthmi (cf. above) in a soteriological context, see Rom 5:19, and note also Matt 25:21ff; Lk 12:42ff.

Predestination

I will not deal here with the complex and longstanding theological and philosophical issues which have surrounded this topic for centuries, except to point out that the main problem for (modern) Western Christians—how the Divine determination and control of events and human decisions conflicts with the ideal of individual freedom—does not seem to have been a significant issue for ancient Christians (nor, indeed, for devout Jews and Greco-Roman pagans of the period). The New Testament authors, and other early believers, like the Jews in the Community of the Qumran texts, were perfectly able to hold up the principles of Divine control and human responsibility side-by-side; and, much to the surprise of many modern scholars, they scarcely felt the need even to note a possible contradiction (Rom 9:19ff is one of the few exceptions, but even here Paul does not devote much attention to it). That God (or the Gods, in a polytheistic context) exercised sovereign control over the world and human affairs, determining their course and destinies, was a basic and well-established religious belief in the ancient world, and required no real explanation or proof. The specific aspect of predestination—of God determining things beforehand—is expressed at numerous points throughout the New Testament writings, usually through verbs which contain the prepositional element pro/ (“before[hand]”). Romans 8:28-30 uses several of these in a sequential chain, with a definite soteriological context:

    • proti/qhmi (“set before[hand]”)—this verb does not always indicate action beforehand, since the preposition pro/ can simply imply something “before” (i.e. in front of) a person, etc. The derived noun pro/qesi$ (used here in Rom 8:28) can refer to a person’s plan or purpose (to do something), and is used, in a theological sense, for the plan of God. Here, believers are referred to as “the (one)s called according to His purpose [lit. the thing set before{hand}]”. We see the same context in Rom 9:11; Eph 1:9-11; 3:11; 2 Tim 1:9. Cf. also the adjective proqe/smio$ in Gal 4:2.
    • proginw/skw (“know beforehand”)—that is, foreknowledge, properly speaking; it also occurs in Rom 11:2 and in 1 Pet 1:20 (applied to God’s foreknowledge of Jesus).
    • proori/zw (“mark [out] beforehand”)—on the use of the simple o(ri/zw to indicate God appointing, designating, etc., Jesus as the Anointed One, cf. above; the compound form also occurs in Acts 4:28; 1 Cor 2:7, and Eph 1:5, 11. These two pro- verbs are followed in v. 30 by:
      • kale/w (“call”)—for the calling of persons to be (and become) believers, cf. above
      • dikaio/w (“make right/just”)—this verb has special meaning in Paul’s letters, referring to salvation in terms of being “made right” with God; it carries a strong legal sense in his thought
      • doca/zw (“give honor/esteem”)—that is, believers are glorified, made to share in the honor and splendor (do/ca) of the Father and Christ the Son; primarily, Paul has the end-time resurrection in mind (vv. 18-23)

Several other pro- verbs are used to express the idea of foreknowledge and predestination—proetoima/zw (“make ready beforehand”, Rom 9:23; Eph 2:10), proxeiri/zw (“take in hand before, hand forth”, Acts 22:14), proei/dw (“see before, foresee”, Acts 2:31; Gal 3:8, of the inspired Prophets [in Scripture]); proble/pw (“look/see before”, i.e. look ahead, Heb 11:40).

The main Predestination passages in the New Testament (the Pauline letters) are Romans 9-11 (along with 8:28-30, cf. above); Gal 1:15; Eph 1:3-14; 2 Thess 2:13, though certainly many of the other verses cited above should be consulted as well. Of special significance is the way the idea is expressed—theologically, and in Christological terms—in the Gospel of John.

The Johannine Discourses

In the discourses of Jesus in the Gospel of John, we find a sense of election and predestination, which, in certain respects, comes close to the gnostic understanding. A number of the key passages have already been discussed in the notes and articles of this series (cf. the note on Jn 1:12-13, etc), but it will be helpful to summarize and outline them here.

In three passages, Jesus refers to his choosing the disciples (using the verb e)kle/gomai, “gather out”, cf. above)—Jn 6:70; 13:18, and 15:16, 19. In 13:18, the choosing is related to his knowing them (“I have seen/known [oi@da] any [i.e. all] of [the ones] I gathered out”); moreover, the selection comes from Jesus’ initiative—it is not the disciples’ decision (15:16, cf. also 5:21). The aspect of foreknowledge and predestination in this choice is demonstrated and prefigured in the narrative, cf. 1:48—”I saw you…before his calling you”. Throughout the discourses, this sense of the believers’ identity (in Christ) is expressed in two primary ways:

1. God the Father has given believers to the Son (Jesus), who, in turn, keeps them safe and guarded (from evil) during his time on earth. We find this idea in 6:39ff and, more prominently, in the great prayer-discourse of chapter 17 (vv. 6-8, 11ff, 24). It is connected with the motif of the believer remaining/abiding (the verb me/nw) in Christ, and Christ in the believer. From a temporal standpoint, in the context of the Gospel narrative, believers first come to Jesus (and he comes to them), and, receiving him, they remain with him (and he with them). However, from the eternal standpoint, this aspect of remaining takes on a slightly different sense—believers are already in Christ, since they have been given to him by the Father, but must continue to remain in him (cf. 8:31-32; 15:1-11, etc). After Jesus’ departure (back to the Father), this situation will continue through the presence of the Spirit (14:16-17, 25-26; 15:26; 16:7ff); indeed, 14:17 suggests that the Spirit is already with the disciples, but will come to be in them after Jesus’ departure. That all of this takes place under the Father’s full control and direction is clear from the statement by Jesus in 6:44: “No one is able to come toward me, if the Father…does not draw [lit. drag] him”.

2. Believers belong to God, come from Him, are born out of Him, etc, even before they actually come to faith in Christ. In fact, in a number of places, Jesus makes it clear that the reason people are able to come to him is that they (first) come from God. I summarize here the most relevant passages:

    • 3:3-8—one cannot see or enter the Kingdom of God, unless first having been born “from above [a&nwqen]” and “out of [e)k] the Spirit”. Traditionally, this birth is thought to take place following one’s acceptance of Jesus (and baptism, etc); however, in the Johannine idiom, to see almost always means seeing Jesus (the Son), that is, coming to know him, to have faith in him. It is thus possible to understand this saying in the sense of spiritual birth preceding the believer’s recognition of Christ.
    • 3:19-21—In verse 21, Jesus states that “the (person) doing the truth comes toward the light”. On the surface, this suggests that a person who is living a good, righteous life will recognize Jesus and come to trust in him; indeed, this would be the conventional religious understanding. However, in the Gospel of John, “doing the truth” essentially means trusting and believing in Christ (who is the truth), as stated clearly in 6:29. In other words, a person is, in a sense, a believer even before actually coming to faith in Christ. Much the same is indicated in 7:17; for a more precise formulation, cf. 18:37 (below).
    • 8:47—”the one being [i.e. who is] out of [e)k] God hears the words of God; through this [i.e. for this reason] you do not hear, in that [i.e. because] you are not out of God”. Along with 18:37, this is the clearest theological statement to the effect that only those who are from [e)k, “out of”] God can hear/recognize the word of God, and thus come to Jesus.
    • 10:3-5ff—The idea of believers hearing the voice of the Son (Jesus) who speaks with the words and voice of his Father is an important theme in the Gospel of John. In the parable of chapter 10, the sheep hear (i.e., know, recognize) the voice of the shepherd because they (already) belong to him (he knows them), vv. 14, 26-29.
    • 15:19—Here Jesus tells his disciples “you are not out of the world, but I gathered you out of the world”, playing on the double meaning of the idiom “out of [e)k] the world”. On the one hand, Jesus chose them “out of the world” (that is, from the rest of the people); on the other hand, the disciples are “not of the world” since they come from God and do not belong to it. The statement in 17:16 is even more striking: “they [i.e. the believers] are not out of [e)k] the world, even as I am not out of the world”.
    • 18:37—”…I have come into the world, that I should bear witness to the truth; every one being [i.e. who is] out of [e)k] the truth hears my voice”. Only the person (already) belonging to the truth, that is, to God, is able to hear the voice of Jesus and come to faith in him.

On the textual variant in 20:31, the closing words of the Gospel proper, and a possible way to interpret it, cf. the separate note.

August 21 (1): 1 Corinthians 1:27-28

[This series of notes is on 1 Corinthians 1:18-2:16; the previous day’s note dealt with 1:23-24]

1 Corinthians 1:27-28

“But God gathered out the dull/stupid (thing)s of the world (so) that he might bring down shame (upon) the wise, and God (also) gathered out the (thing)s without strength/power (so) that he might bring down shame (upon) the strong…”

The two-fold comparison from vv. 22-24 (cf. the previous note), involving “wisdom” and “power” continues here in vv. 27-28, but using the substantive adjective “strong” (i)sxuro/$) in place of “power” (du/nami$). It also continues the play between “wisdom” (sofi/a) and “dullness/stupidity” (mwri/a) from the earlier verses, especially as expressed in verse 25, which serves as the climax to the principal argument of vv. 18-25:

“…(in) that [i.e. because] the ‘stupid’ (thing) of God is wiser than men, and the (thing) of God without power/strength is stronger than men.”

Two parallel adjectives are used substantively (as nouns) in this paradoxical statement:

    • “dull, stupid, foolish” (mwro/$), related to the noun mwri/a elsewhere in the passage
    • “without strength, i.e. weak, powerless” (a)sqenh/$); the alpha prefix (a)-) is privative, indicating lack or being without something, attached to a base related to the noun sqe/no$ (“strength, might”), which is generally synonymous with the noun du/nami$ (“power”) and adjective i)sxuro/$ (“strong”) in context

These two adjectives relate back to the idea of the “stupidity” of the proclamation (v. 21), which has to be understood specifically as the Gospel message in terms of the death (crucifixion) of Jesus. The shameful (and agonizing) punishment of crucifixion is characterized as “stupid/foolish” and “weak” in the eyes of the world—that is, according to conventional (and natural) societal values; it is not to be admired nor an ideal to follow. Paul takes this association and generalizes it in terms of God’s own nature and attributes, in comparison with that of human beings. God (YHWH, the Creator and Father) so far transcends mortal human beings, that this can only be expressed by way of paradox: the ‘stupid’ and ‘weak’ things of God are wiser and stronger than anything related to humans. This statement also reflects a reversal of values, of a sort most familiar to readers of the New Testament from the Beatitudes and parables, etc, in Jesus’ teaching (e.g., Luke 6:20-26; 7:28 par; Mark 10:31 par, etc). In other words, the sorts of things which human beings value and prize are, in a fundamental sense, different (even opposite) from the things which God values.

Paul illustrates the point of this statement in verse 25 by applying it to the circumstances of the Corinthian believers (vv. 26-29). Verse 26 indicates that the congregations in Corinth (like many/most early Christian groups) were largely, though not entirely, made up of people from the lower classes and less prestigious segments of society (including slaves). And yet God “called” (that is, chose) such persons to come to faith and become members of the body of Christ, united to Jesus (and God the Father) through the Spirit. This is reflected by the use of two terms in vv. 26ff:

    • The noun klh=si$ (“call, calling”) related to the verb kale/w (“[to] call”), and to the adjective klhto/$ (“called”) which Paul used earlier in verse 24. “Called” is parallel (and generally synonymous) with “being saved” in v. 18, and reflects a strong belief in what we would term “predestination” (or preordination)—that believers were chosen by God prior to their coming to trust in Christ. The noun e)kklhsi/a, which fundamentally refers to people being called out (of their homes, etc) to gather/assemble together, and which came to be used for the Christian congregation/assembly, also carries this connotation of the verb kale/w (at least in part).
    • The verb e)kle/gomai in vv. 26-27, which means literally “gather out”—i.e. God collected or gathered (ahead of time) out of the mass of humanity those who would believe in Christ. This is an example where a literal rendering “gathered out” is far superior to the more conventional English translation “chose”.

Paul uses four characteristics to represent those whom God has “gathered out” from the world to be his people (in Christ); they are generally defined in relation to the world (“the…[thing]s of the world”):

    1. mwro/$ (“dull”, i.e. “stupid, foolish”)—that is, “dull” not merely in the sense of “dim-witted, lacking intelligence”, but more properly in contrast with what human society considers most impressive, gifted and successful (i.e. the “brightest lights” of our society); compared with such persons, many Christians will seem quite “dull” or “dim” by comparison.
    2. a)sqenh/$ (“without strength”, i.e. “weak, powerless”)—again, this does not relate simply to physical strength or health, but also to one’s position of power and influence in society.
    3. a)genh/$—this adjective is somewhat difficult to translate literally in English; essentially it means something like “without (good/proper) birth”, i.e. persons who are not born into the higher and more prestigious families or portions of society.
    4. e)couqenhme/na —a verbal noun (participle) from e)couqene/w [cf. e)coudeno/w] (“set out as nothing”), i.e. persons whom society at large regards as nothing important, of no real significance.

For the first two characteristics, Paul sets the contrast as follows:

“God gathered out the {dull/weak} things of the world (so) that he might bring down shame [kataisxu/nh|] (upon) the {wise/strong} ones/things (of the world)”

In other words, God’s choice of the less impressive (by worldly standards) persons in society to be his people effectively brings shame to the ones who are impressive (by worldly standards) and who trust in their own position and abilities, etc. The last two characteristics (3 and 4 above) serve to summarize the entire illustration, which Paul does with a concluding phrase:

“—the (thing)s (which are) not being [mh\ o&nta] (so) that he might cause the (thing)s (which are) being [o&nta] to cease working”

This is extremely difficult to translate into English. The (aorist) participle (o&nta) of the verb of being (ei)mi) is used twice, with the contrast established by simply negating the first (mh\ o&nta, “not being”). I take Paul’s expression here as a rhetorical exaggeration—the persons so characterized by the four terms (above) effectively have no real existence (“no being”) for the world, they don’t really exist. In this instance God’s action goes beyond bringing down shame upon the powerful, etc. in society—essentially he takes away their existence! This reversal-of-fortune motif was a popular element of Jewish (wisdom) traditions, which one can find frequently in the New Testament, especially in the teachings of Jesus, and those authors (Paul, James) who carry on that tradition.

The verb katarge/w allows for no simple translation: “make (someone/something) to be without work”, “make inactive/ineffective”, “cause (something) to cease (working)”. It is a popular term for Paul—25 of the 27 occurrences in the New Testament are in the Pauline letters (including 23 in the undisputed letters); he often uses it in a specific theological context (cf. Rom 3:3, 31; 4:14; 6:6; 7:2, 6; 2 Cor 3:7-14; Gal 3:17; 5:4, 11, etc). In 1 Corinthians it also appears in 2:6; 6:13; 13:8, 10-11; 15:24, 26. The basic idea here is that what the world values ceases to have any active meaning or significance for believers in Christ, and those persons whom the world values (and who value their position in the world), have no place or existence among the people of God. There is a strong eschatological sense to v. 28b, again assuming the “reversal of fortune” motif associated with the final Judgment. This is made especially clear in vv. 29-31 which follow, and which I will be discussing (with attention given to verse 30) in the next note.

Believers and the World (Jn 17:20-23, continued)

As a continuation (and conclusion) to the recently posted article, on the statements regarding believers and “the world” (o( ko/smo$) in John 17:20-23, I mentioned three specific questions which I felt still needed to be addressed:

    • How does the unity of believers relate to the world trusting/knowing Jesus?
    • What is the significance of this for the use of the verb teleio/w (“make complete”) in verse 23?
    • How does the final clause of verse 23, with its motif of love, fit into the structure of the section?

I will briefly discuss each of these in turn.

1. How does the unity of believers relate to the world trusting/knowing Jesus?

The principal theme of verses 20-23 is Jesus’ request for the unity of his disciples (believers). This is expressed two ways:

    • With the neuter singular adjective e%n (“one”): “that they would (all) be one“
    • Using the preposition e)n (“in”): believers in the Son (and the Father), and the Son in believers, just as the Father and Son are in one another.

The use of the comparative particle kaqw/$ (“just as”), and the relation of believers to the union between Father and Son, makes clear that believers share in the same (not just similar) unity that Father and Son share. This is a powerful theological (and spiritual) proposition, which may seem quite shocking to religious sensibilities, but it is not to be explained away or mitigated. The language used by Jesus (and the Gospel writer) must be allowed to stand. And yet, how does this unity relate to “the world”? In the main part of this article, I discussed how the concluding i%na-clauses, mentioning “the world”, are best understood as subordinate result clauses. Let us consider again how these fit in the parallel strophes of verses 20-23:

First strophe, verses 20-21:

    • “…(I ask) about the (one)s trusting in me through their word,
      • that [i%na] (they) all would be one [e%n]
      • just as [kaqw/$] you, Father, (are) in me and I in you,
      • that [i%na] they also would be in us,
        • (so) that [i%na] the world would trust that you se(n)t me forth.”

Second strophe, vv. 22-23:

    • “And the honor [do/ca] which you have given to me, I have given to them,
      • that [i%na] they would be one [e%n]
      • just as [kaqw/$] we (are) one [e%n]—I in them and you in me—
      • that [i%na] they would be completed into one [e%n]
        • (so) that [i%na] the world would know that you se(n)t me forth
          and (that) you loved them even as you loved me.”

For ease of reference, here are the two clauses in context, with the immediate statement regarding unity in bold:

“…that they…would be in us, (so) that the world would trust that you se(n)t me forth”
“…that they would be completed into one, (so) that the world would know that you se(n)t me forth”

How does the unity of believers lead the world (i.e. others in the world who are not yet believers) to trust and know (i.e. recognize) Jesus’ divine origin as Messiah and Son of God? Some would cite the example of Christian unity as something which might convince people of the truth of the Gospel. While this is a noble sentiment, it is not at all what is in view here in the Prayer. Rather, the unity of which Jesus speaks is fundamental and essential—the very identity of believers is defined by their/our union with God the Father and Jesus the Son. This union, indicated primarily by the preposition e)n (“in”, i.e. “in us”), is further defined three distinct ways in the Gospel of John; the divine Presence in believers is described in terms of: (1) Word [lo/go$], (2) Love [a)ga/ph], and (3) Spirit [pneu=ma]. It is the Word-Love-Spirit of God (and Christ), dwelling in and with believers, which brings others to trust and knowledge of the truth. This will be further discussed in the following two sections.

2. What is the significance of this for the use of the verb teleio/w (“make complete”) in verse 23?

In the earlier notes on verses 20-23, I pointed out how the use of the verb teleio/w (“[make] complete”), in the passive, with believers as the subject, occurs only here in the Gospel of John, but that four similar instances are found in the First Letter (2:5; 4:12, 17-18). The passages in 1 John share much of the same thought, language, and vocabulary as the Prayer-Discourse of Jn 17. There, too, the unity believers share with Father and Son is defined in terms of love (cf. section 3 below). However, I believe there is one aspect of the use of the verb here in verse 23 which has not yet been explored, and it relates specifically to the statement regarding the world trusting/knowing. The unity of believers is only realized collectively, not individually—but as a universal Community, bound together by the living Word-Love-Spirit of God. To that extent, unity is not realized until all believers are included—that is, when all the Elect/Chosen ones, living throughout the world, in all times and places, come to trust in Jesus, becoming true believers in Christ. This is wonderfully expressed, though using different imagery, in the “Good Shepherd” discourse:

“And I hold other sheep, which are not out of [i.e. from] this yard, and it is necessary for me to bring them also, and they (too) will hear my voice, and they will be a single herd [poimnh/], (with) one herder [poimh/n].” (10:16)

It must be emphasized that, though believers may gather (physically) into local communities, the unity spoken of by Jesus in the Gospel of John is entirely spiritual—it is truly a universal Community, realized and possible only by and through the presence of the Spirit. It is no coincidence that the giving of the Spirit follows almost directly after the death and resurrection of Jesus (20:21ff), and that this is indicated symbolically in the narrative at the moment of Jesus’ death (19:30):

    • His dying word on the cross: tete/lestai (“it is completed“, vb. tele/w closely related to teleio/w), after which
    • “…he gave along the Spirit” (pare/dwken to\ pneu=ma)

3. How does the final clause of verse 23, with its motif of love, fit into the structure of the section?

Verses 20-23 conclude with a statement that defines unity in terms of love (a)ga/ph)—that is to say, divine love, the love of God, which believers share by way of our union with Christ. This divine love cannot be separated (as an attribute) from the very Presence of God Himself, which believers are joined with by way of the Person of Jesus, through the Spirit. As mentioned above, from the standpoint of Johannine theology, Word, Love and Spirit, are largely synonymous, all three representing the living presence of God the Father and Jesus (the Son). This special meaning of a)ga/ph is seen throughout the Gospel, but especially in the Last Discourse (5:42; 8:42; 13:34-35; 14:15, 21ff; 15:9-13, 17, 19). It is even more prominent in the Letters (42 times, including 36 in 1 John). In 4:8, God Himself is identified as Love, and I mentioned above how believers being “made complete” is understood in terms of this love (2:5; 4:12, 17-18). In many ways, the First Letter takes up where the Last Discourse leaves off, both serving as detailed expositions of the “love commandment” in 13:34-35. The wording in 17:23 summarizes this exposition, but from the standpoint of the Father’s relationship to believers: “you loved them just as you loved me”.

However, according to the syntax of vv. 22-23, this statement is part of the i%na-clause which mentions the world knowing:

“…that they would be completed into one, (so) that the world would know that you se(n)t me forth, and (that) you loved them even as you loved me.”

The statement of God’s love is part of what the world comes to know:

    • “(so) that the world would know
      • that you sent me forth
      • and (that) you loved them even as you loved me”

Some commentators have struggled with the pronoun “them”, pointing out that, in context, it must refer to the believers (“the ones trusting in me…”) of v. 20, rather than to the immediate subject “the world”. However, according to the interpretation I set forth (cf. the main discussion), here “the world” refers ostensibly to believers—i.e. the Elect/Chosen ones, in the world, who have not yet become believers. This renders the immediate syntax more intelligible: those “in the world” who come to be believers realize the love God the Father has for them, a love that is identified in the person of his Son (Jesus). The wonderful reciprocity that defines both the unity and love which we share, as believers, and expressed here, is supplemented by Jesus’ earlier statement in 14:31:

“…(so) that the world would know that I love the Father, and even as the Father placed (a duty) on me to complete, so I do (it).”

Here the idea of believers “in the world” is less in view; the focus is rather on Jesus’ impending sacrificial death, and the time of darkness which accompanies it. The statement in v. 31 is preceded by an ominous declaration that “the chief/ruler of the world comes”, along with a message of encouragement that “he holds nothing on/in me”. That last phrase could mean “he has no part in me”, or “he holds nothing on me” in the sense of having “no power over me”; probably the latter is intended. In any event, the wording of v. 31a is quite similar to that of the closing words of 17:23—the former mentions Jesus’ love for the Father, the latter the Father’s love for Jesus. The world—everyone in it, not just the elect/believers—can recognize in Jesus’ death his great love for God.

It is the “love commandment” in 13:34-35 which relates more directly to the statement in 17:23:

“A new duty I give to you to complete: that you love each another—just as I loved you, that also you would love each other. In this, all people will know that you are my learners [i.e. disciples], if you hold love among [lit. in/on, e)n] each other.”

There is a similar matrix of thought and language, including the idea that people in the world will know as a result of the unifying love which believers share. Here the sense of believers as an example to the world is more plausible; yet, the emphasis is still squarely on believers and their relationship to Jesus.

If we consider the statements in 13:34-35, 14:31, and 17:23 in sequence, representing a kind of development of thought, it seems to parallel Christian ministry itself:

  • 13:34-35—Believers as ministers, representatives of Christ, in the world
    • Love—We are to love each other according to the example of Jesus (“just as” [kaqw/$] he loved us); his sacrificial death is implicit and fundamental to this love.
    • World’s Response—”All people” recognize this love as a sign that believers are disciples of Jesus, i.e. that they are Christians
  • 14:31—The Gospel message believers proclaim in the world is centered on the sacrificial death of Jesus, which frees us from the power of the world (“ruler of the world”, v. 30)
    • Love—Jesus’ love is embodied in his sacrificial death, and demonstrates his love for God the Father
    • World’s Response—Those in the world, both the Elect and non-elect, can recognize Jesus’ love for God in his sacrificial death
  • 17:23—Believers proclaim the Gospel (the Word), being guided and empowered by the living Word (the Spirit) which unites us with God the Father and Jesus (the Son)
    • Love—As believers we share (“even as” [kaqw/$]) in the same Love which God the Father has for Jesus (the Son); it is not just an attribute of God, but the Presence of God Himself.
    • World’s Response—The Elect/Chosen ones in the world come to know that Jesus is the Son sent by God the Father, and recognize the love which God has for them, uniting them with all other believers.

Believers and the World (John 17:20-23)

This is a follow-up article to the discussion on verses 20-23 of the Prayer-Discourse of Jesus in John 17 (part of a Monday Notes on Prayer series). It is necessary to examine the use of the word ko/smo$ (“world”) in the concluding phrase of the two (parallel) strophes that make up this section:

“(so) that the world would trust that you se(n)t me forth”
i%na o( ko/smo$ pisteu/h| o%ti su/ me a)pe/steila$ (v. 21d)
“(so) that the world would know that you se(n)t me forth…”
i%na ginw/skh| o( ko/smo$ o%ti su/ me a)pe/steila$
“…(and) that you loved them just as you loved me.” (v. 23c-d)

Jesus has been praying on behalf of believers, but now suddenly he shifts to the response of the “world”. There is some question as to the syntactical place of these two i%na-clauses, whether they are parallel to the prior i%na-clauses in each strophe (see the earlier discussion), or represent a subordinate result clause. In the first view, the world’s trusting/knowing would be part of the unity of believers in Jesus’ request; according to the second view, it is the result of the unity shared by believers. I consider the latter to be more likely, and more in keeping with the thought of the Prayer, and have rendered the conjunctive particle i%na to reflect this (i.e., “so that…”).

However, this reference to the “world” (ko/smo$) raises a problem. All throughout the Prayer, as well as the Last Discourse, and, indeed, the Gospel of John as a whole (with but few exceptions), the expression “the world” (o( ko/smo$) designates a realm of sin and darkness which is opposed to God and hostile to Christ; moreover, Jesus warns his disciples (and future believers), that, as long as they are living in the world, it will remain hostile to them (cf. 14:17, 22, 30; 15:18-25; 16:33; 17:9ff). This has been discussed repeatedly in the previous notes on chapter 17. Now, suddenly, Jesus speaks of the world trusting and knowing. How are we to understand this? There are several possible answers to this question:

1. It refers to a different kind (or level) of trust and knowledge, one which shows awareness of Jesus’ divine origins, but does not indicate true trust and knowledge. In traditional religious terms, we might refer to this as faith (of sorts), but not saving faith. There is some precedence for this in the Gospel of John. On several occasions, the populace at large (including Jesus’ opponents) are said to “trust” or “know”, but without any definite indication that they are true, committed believers (7:28ff; 8:30-31 [compare with the discourse that follows]; 11:45ff; 12:43-44). However, throughout the Gospel, the verbs pisteu/w (“trust”) and ginw/skw (“know”) are overwhelmingly used to characterize true believers, being used almost interchangeably. Even more to the point, the emphasis on Jesus as one “sent forth” (vb. a)poste/llw) by the Father serves as a shorthand for (true) trust/belief in Jesus as the Messiah and Son of God (see esp. verse 3 of the Prayer).

2. An interpretation more in keeping with the portrait of “the world” as hostile to God and unable to accept the truth, is to read the subjunctive verb forms (“might trust”, “might know”) as indicating a possibility which, for the most part, will not be realized. In this view, the missionary work of the disciples serves as a challenge to the world which leads, not to true faith, but to judgment for their inability (and/or unwillingness) to accept the truth. This preserves the contrast between believers and the world, which Jesus states unequivocally again in verse 25. The theme of Judgment is certainly present in the Last Discourse (14:30 [cf. 12:31]; 15:22ff; 16:8-11, 33), but is generally absent from the Prayer-Discourse of chap. 17, and, it must be said, is quite foreign to the thought of verses 20-23.

3. A simple reading of the phrases, taking the words at face value, might suggest that Jesus is speaking of the wicked/sinners in the world being converted to faith by the witness of believers. This is a common enough Christian outlook which continues to inform missionary work and evangelistic preaching today. It is certainly present in the New Testament, especially in the Gospel context of Luke-Acts, where an emphasis on repentance and forgiveness of sin is an essential component of the Apostolic message (Lk 24:47; Acts 2:38; 3:19; 5:31; 11:18; 17:30, etc). However, it is almost entirely absent from the Johannine writings. Apart from the episode in 7:53-8:11 (which likely was not part of the original Gospel), it is hard to find any examples referring to the conversion of sinners (5:14 is a rare instance, perhaps drawn from the wider Gospel tradition). Admittedly, some key passages in the Gospels have been understood this way (most notably 3:16-17), but only when taken somewhat out of context from the rest of the Gospel of John.

4. An interpretation closer to the mark would again be to understand the subjunctives as “might trust” / “might know”, but in the sense of “might be able to trust”, etc. In other words, through the work and Gospel of Jesus, the world is freed from the power of sin, and has the ability to accept Christ. This does not mean that all in the world will accept—indeed many (perhaps most) will not—however, they are no longer prevented from doing so by the power of evil (and the Evil One) at work in the world. As appealing as this view might be, it reflects a universalism that, I would maintain, is foreign to the Gospel of John. By “universalism” I do not mean it in an absolute or final sense (i.e. “everyone will be saved”), but in a qualified sense related to the human will (i.e. “everyone is able to be saved”). In classical theological terms, the contrast is between a universal and limited application of the atoning work of Jesus. It would be anachronistic to use either label in the case of the Johannine writings; however, it seems abundantly clear that the Gospel, in particular, evinces a strong view of what we would call Election/Predestination—i.e. believers come to Christ because they already belong to God, being “born” of God and “chosen” by Him beforehand (1:12-13; 3:21; 6:37ff, 44-45, 64-65ff; 8:42-47; 10:3-5, 14ff, 27-29; 18:37, etc). To be sure, through Christ’s work, believers are freed from the power of sin and darkness in the world (1:5; 8:12, 31-32; 12:35-36, 46; 14:30; 16:33, etc); however, from the standpoint of Johannine theology, they never really belonged to the world in the first place—they were “in” the world, but not “of” it. This is a central theme in the Prayer-Discourse of chapter 17 (vv. 2, 6, 9, 11ff).

In my view, a proper understanding of the phrases in question requires a close examination of the usage of the expression o( ko/smo$ (“the world”), beginning here in chapter 17, and widening out to the Last Discourse, the Gospel as a whole, and, finally to the Letters of John for comparison. Such a study is beyond the scope of this article; however, let us at least summarize the language and usage in the Last Discourse and the Prayer. Overall, in spite of some wordplay, o( ko/smo$ is part of a dualistic contrast—i.e. Jesus/Spirit/Believers vs. the World. A few points of detail:

    • The world is unable to receive the Spirit, and also unable to receive the Truth (“Spirit of Truth”) (14:17; 17:25); similarly, the world cannot “see” (i.e. recognize, accept) Jesus (14:19ff; 16:28)
    • The Spirit will judge/convict the world of its sin, this sin being that it does not trust in Jesus (16:8-11)
    • The world is contrasted with Jesus in the person of its chief/ruler (presumably to be identified with the Satan/Devil), a person (and/or personification) embodying evil. This “Ruler of the World”, and, the world itself, has no power over Jesus (14:30; 16:11, 33), who, in turn, has the power to remove believers from the world, i.e. freeing and protecting them from sin and evil (15:19; 17:15)
    • The world hates both Jesus and his disciples (believers), being hostile to them and persecuting them, etc (15:19; 16:20, 33)
    • Believers are not “of” (lit. “out of”, i.e. “from”) the world; rather, they are “of” God, belonging to the Father (14:19ff; 17:6ff, 16), and this is the reason for the world’s hatred of them (15:19; 17:14-15). The Father has given believers to Jesus, who, in turn, sends the Spirit to protect them in his place (14:26; 15:26; 16:7ff; 17:6, 9)
    • There is a clear contrast between the realm of the world (below) and that of the Father (above) (14:27; 16:28; 17:16ff)

Now let us look specifically at the way believers are contrasted with “the world” in chapter 17. In particular, there is an interplay of two expressions: “out of the world” (e)k tou= ko/smou) and “in the world” (e)n tw=| ko/smw|):

    • Believers are “out of [e)k] the world” in the sense that they/we do not belong to it; rather, they/we belong to God (vv. 6, 9). If believers, like Jesus, are “out of” the world, then it means that they/we are truly not “in [e)n]” it (v. 11).
      • In a secondary, but related, sense, God gave the disciples (believers) to Jesus “out of” the world (v. 6); this refers specifically to their/our coming to be believers in Christ.
    • The exact same point can be made, saying that believers are not “out of [e)k] the world”, meaning that they/we do not come from it—their/our true origins are from God (vv. 14, 16)
    • Yet it is also said that believers are not “out of [e)k] the world” in the sense they/we are still living on earth and, more importantly, must face the evil and hostility that dominates the world; in this sense, believers are “in [e)n] the world” (vv. 11, 13, 15)
      • Jesus’ ministry on behalf of believers relates to their being “in the world”: he speaks to them, giving them his word, “in the world” (v. 13), and sends them, as his representatives, out “in(to) the world” (v. 18)

Now, let us consider how this relates to the wording in vv. 21, 23. If we piece together the evidence in the Prayer, we can discern three key points:

    • Believers (the Elect) do not belong to the world (i.e. are not “of” it), but come from God
    • Yet believers remain living “in” the world, in the face of its darkness and evil
    • When believers are “given” by the Father to Jesus (the Son), they/we are taken “out of” the world and come to be believers in Christ

Thus, it would seem, when Jesus speaks of “the world” trusting and knowing as a result of the disciples’ (believers’) ministry, etc, it must be understood in light of the three points outlined above. In other words, here “the world” signifies the Elect/Chosen ones living in the world who have not yet come to be believers in Jesus. The same situation is described, though in different terms, in 10:16, where Jesus speaks of “other sheep”; of them he says that “it is necessary for me to bring/lead (them)”. And, from where does he, the herdsman, bring them? The answer is given here—from out of the world. The call, the sending out of the shepherd’s voice, is done through the work of other believers (“…trusting in me through their word”, v. 20), led and directed by the Spirit. I should say that the other universal-sounding statements in the Gospels, referring to the saving/salvation of “the world”, are best understood in this light as well (cf. 1:7, 29; 3:16-17; 6:33, 51; 12:32, 47).

If the above interpretation is indeed correct, there still remain three questions which I feel need to be addressed:

    • How does the unity of believers relate to the world trusting/knowing Jesus?
    • What is the significance of this for the use of the verb teleio/w (“make complete”) in verse 23?
    • How does the final clause of verse 23, with its motif of love, fit in to the structure of the section?

I will look at each of these briefly in the continuation of this article.