April 14 (3): John 11:17-27ff

For the first two days of Easter (Sunday and Monday), I examined John 5:19-20 and 6:35-58—two passages in which Jesus identifies himself with the power of resurrection. Today, the third passage will be discussed: John 11:17-27ff, with attention paid primarily to the central verses 25-26.

This passage, of course, is part of the Lazarus narrative (Jn 11:1-44), one of the best-known portions of the Gospel of John. It can be outlined simply as follows:

    • The narrative introduction: a dialogue with Jesus and his disciples—11:1-16
    • Jesus with Martha, in which a short discourse (partial dialogue) is embedded—11:17-27
    • Jesus with Mary—11:28-36
    • The miracle: including a partial dialogue—11:37-44

The key verses (25-26) are from Jesus’ encounter with Martha, upon his arrival in Bethany. Here is an outline of this section:

    • Narrative introduction (vv. 17-20)
    • Martha’s statement to Jesus, expressing faith in Jesus’ (divine) nature and person (v. 21-22)
    • Discourse (vv. 23-26)
    • Martha’s statement to Jesus, again expressing faith in Jesus (divine) nature/identity (v. 27)

The short discourse of verses 23-26 follows a general pattern found in many of the discourses of Jesus in the Gospel of John:

    • Saying of Jesus (v. 23): “Your brother will stand up (a)nasth/setai, i.e. ‘rise [from the dead]’)”
    • Response by Martha, reflecting a failure to understand the true/deeper meaning of Jesus’ words (v. 24):
      “I know that he will stand up in the standing-up [i.e. resurrection] in the last day”
    • Jesus’ Response, expounding the initial saying (v. 25-26)

Here is the text of Jesus’ response in verses 25-26:

e)gw/ ei)mi h( a)na/stasi$ kai\ h( zwh/: o( pisteu/wn ei)$ e)me\ ka*n a)poqa/nh| zh/setai, kai\ pa=$ o( zw=n kai\ pisteu/wn ei)$ e)me\ ou) mh\ a)poqa/nh| ei)$ to\n ai)w=na
“I Am the standing-up [i.e. resurrection] and the life: the (one) trusting into me, even if he should die away, he will live; and every (one) th(at) lives and trusts into me, no he does not die away into the Age.”

In several textual witnesses (including the early Greek MS Ë45) the words “and the life” (kai\ h( zwh/) are not present; however, they are almost certainly original, and, indeed, seem essential to the fundamental sense of Jesus’ words. Martha’s statement in v. 24 reflects the popular Jewish belief of the time—of an end-time resurrection (by God) connected with the Judgment. This same basic idea is expressed by Jesus with the four instances of the phrase “and I will stand him up in the last day” in Jn 6:35-50 (see the previous day’s note). Jesus corrects Martha’s understanding in two respects:

    1. By identifying the resurrection not with a future event, but with his own person. As has generally been recognized by interpreters of the Gospel of John, the “I Am” (e)gw ei)mi) formula used by Jesus indicates his intimate relationship (and identity) with God the Father (YHWH).
    2. By identifying himself not just with the (future) bodily resurrection (“standing-up”, a)na/stasi$), but with “the life”. In the words of Jesus in the Gospel of John, zw/h (“life”) nearly always refers to divine or eternal life, sometimes specified by the traditional Jewish expression (rendered in Greek as) “life of the Age(s)”.

In the previously discussed passages (Jn 5:19-29; 6:35-50), these two aspects are indicated by the verbs a)ni/sthmi (“stand up”) and zwopoie/w (“make alive”). The first verb (related to the noun a)na/stasi$) in this context primarily signifies physical/bodily resurrection, while the second verb is tied to the Johannine theological/spiritual understanding of “life” (zw/h). The power to give (eternal) life belongs to both Jesus (the Son, 5:21) and the Spirit (6:63). In order to see something of the logic running through 11:25-26, the following diagram might be helpful:

    • Resurrection (a)na/stasi$)—power to raise the dead (at the end of the Age)
      • Life (zw/h)—power to give (eternal) life
        • Trusting in(to) Jesus
          • Will live (zh/setai) [though dying phyisically]
          • Living (zw=n) [possession of eternal life through the Spirit]
        • Trusting in(to) Jesus
      • Life [implied]—believer will not ever die
    • Into the Age (to Come)

The chiastic outline moves from the external manifestation of Jesus on earth (as miracle worker and end-time judge) to the internal experience of the believer (union with Christ through the presence/power of the Spirit).

The Lazarus narrative as a whole also demonstrates these two aspects of Jesus’ resurrection and life-giving power:

    • The narrative introduction: physical death of Lazarus and arrival of Jesus in Bethany (11:1-16)
      • Encounter of the believer (Martha) with Jesus (11:17-24)
        • Life-giving words of Jesus, including the believer’s response (11:25-27)
      • Encounter of the believer (Mary) with Jesus (11:28-36)
    • The miracle: physical raising of Lazarus and restoration to life (11:37-44)

If we combine all three passages examined on the three days of Easter, we can see how the future and present dimensions of resurrection relate:

    • John 5:19-29: Raising the dead and Giving life—those who hear the voice of the Son will come out of the tomb
      • John 6:35-50 (vv. 39-40, 44, 54): Future (bodily) resurrection: “and I will raise him in the last day”
      • John 11:17-36 (esp. vv. 25-26): Present (spiritual/eternal) life-giving: “I Am the resurrection and the life”
    • Conclusion/Illustration: Lazarus hears Jesus’ voice and comes out of the tomb (John 11:37-44)

In light of Jesus’ own resurrection (celebrated on Easter), and these passages on the power of resurrection in the person of Jesus, the central question posed to the believer (Martha) at the end of Jesus’ words in Jn 11:25-26 is most significant:

pisteu/ei$ tou=to;
“Do you trust/believe this?”

(These verses will be picked up and discussed in even greater detail in a series of daily notes this week)

April 14 (2): John 20:24-29

Jesus’ appearance to Thomas (along with the other Disciples) is the last of three Resurrection appearances which I am discussing for the three days of Easter (in the afternoon—you can find the first two for Sunday and Monday). Commentators have been puzzled by this episode (John 20:24-29), unique to the Fourth Gospel. Critical scholars tend to regard it as a creation of the Evangelist, perhaps to personify the disciples’ doubt—note that in the earlier appearance (John 20:19-20ff) there is no mention of any doubt or surprise (compare Mark 16:13-14 [long ending]; Luke 24:11, 25, 37-38, 41; but note the odd juxtaposition of John 20:8-9). Traditional-conservative commentators, naturally, take the text at face value, as a second appearance which took place eight days later. However, the sequence does present certain chronological difficulties, particularly when one tries to harmonize the passage strictly with the Synoptic accounts. For what it’s worth, I suspect that, at the historical-chronological level, the sequence here in John perhaps should read: 20:19-20, 24-29, 21-23. But clearly, this sort of rearrangement would not be appropriate; for there is a definite purpose to the current placement of verse 24-29—they join the appearance and apostolic commission of vv. 19-23 to the concluding statement of vv. 30-31, “…but these (things) have been written so that you might trust that Jesus is the Anointed (One), the Son of God, and so that trusting you might have life in his name”.

There are two primary themes or motifs which divide this passage: (1) “seeing” and (2) “trusting”, along with an intermediate theme of the presence of Christ.

1. Seeing (vv. 24-25)

(a) The other Disciples tell Thomas “we have seen (e(wra/kamen) the Lord!” This 1st person plural perfect form (of o(ra/w) is only found in the Gospel (cf. also 3:11) and First Epistle of John (1:1-3), and is virtually a credal formula of faith and witness in the early Christian (Apostolic) community. For this reason, some scholars have found its use in John 3:11 (Jesus’ discourse with Nicodemus) to be suspicious—is it from the early Community rather than the historical Jesus? Certainly in Johannine theology, the two are united: the Community speaks what they hear Jesus say (through the Spirit), just as Jesus speaks what he hears from the Father. The 1st person singular form also occurs almost exclusively in John, including the parallel exclamation of Mary “I have seen (e(w/raka) the Lord!” (20:18; cf. also 1:34; 8:38). The verb implies more than the simple act of seeing (i.e., “look at, perceive”, etc)—in the context of John’s Gospel, there is perhaps also a revelatory quality involved: “to see clearly/truly”.

(b) Thomas responds, “if I should not see (i&dw) in his hands the tupos of the nails and cast my finger into the tupos of the nails and cast my hand into his side, no I shall not trust (pisteu/sw)!” Note the different manner of “seeing”—a different verb, and use of the subjunctive (“should/might see”) vs. the perfect indicative (“have seen”) along with the negative condition (“if I do not…”), also governing “trust/believe”. The combined negative particle (ou) mh) + aorist subjunctive indicates an extremely strong asseveration or denial, with a prohibitive quality: “by no means shall I trust!” I have left the word tupo$ untranslated above; it generally refers to a deep mark, as left when something is stamped or struck, but is used more commonly in the New Testament in a more abstract sense (“form, pattern”). There is some textual variation here: a few manuscripts read topo$ (“place”) or the plural form of tupo$/topo$.

(c) Consider what it was that the Disciples saw (and which Thomas demanded to see): in vv. 19-20, when Jesus first appeared to the disciples, upon greeting them, he immediately (cf. the literary context, “and saying this…”) showed (e&deicen) them (his) hands and side. This actually takes place between his two-fold greeting “peace to [or with] you” (ei)rh/nh u(mi=n), repeated in verse 21. The verb deiknu/w/dei/knumi seems to have a special significance in the Gospel of John: everywhere else it is used in the context of revealing something of the Father (5:20; 10:32; 14:8-9). In the original tradition it may simply indicate a demonstration of Jesus’ identity and real body (see the similar account in Luke 24:40 [absent in key Western MSS]); but, in the Gospel of John, I would say it has a deeper meaning as well.

John makes a good deal of Jesus’ side, a detail not found in the other Gospels (in Luke 24:40 Jesus shows them his hands and feet, but see the textual variant [interpolation?] at Matthew 27:49). It is possible that here the piercing (“pricking”) of the side (John 19:34-37) has been emphasized merely for the purposes of introducing the prophecy from Zechariah 12:10 (v. 37); however, I do not think this is the case. The emphatic authorial/editorial aside (v. 35) seems to refer specifically to the piercing and the “blood and water” which came out. The exact force of this reference is not entirely clear; it could be: (a) apologetic, that is to demonstrate that Jesus died a true physical death; (b) sacramental, symbolic of the Eucharist; (c) spiritual, symbolic of life or the life-giving Spirit [found in Christ]; or some combination of these. I should say that (c) is closest to the mark. Blood only occurs in John within the most difficult portion of the Bread of Life Discourse (6:53-56), which probably also has eucharistic significance (but note the qualification in vv. 62-63). Water also is connected with the Spirit (the life-giving presence and power of Christ, “living water”) in the great Discourses (3:5ff; 4:7-15; 7:38), but again not without a possible sacramental meaning as well (at least in 3:5).

2. Trusting (vv. 27-29)

This theme is prefaced by Thomas’ declaration in verse 25 (“if I do not see…no I shall not trust [pisteu/sw]!”)

(a) Jesus responds to Thomas, directing him to “touch” the hands and side. Scholars have sometimes been puzzled at this, since previously in the appearance to Mary Magdalene he ordered her not to touch him, and, according to the chronology of the Synoptic Gospels (and Acts), Jesus still has not ascended (cf. John 20:17). Any number of attempts to explain or harmonize these details have been made, most of which are highly questionable at best. It should be noted that, apart from the fact that the appearances to Mary and Thomas may stem from entirely separate traditions, both the context of the scenes and the language Jesus uses is very different. Mary, it would seem, is responding in a natural human way to her recognition of Jesus (her exclamation “Rabbi/Teacher!”), perhaps with the attempt to embrace him (see Matthew 28:9, where the women grasp his feet). In my prior notes on this scene, I discussed the possible significance of the verb a%ptomai (“bind, attach to, touch”) as well as Jesus “going up” (a)nabai/nw). In the context of John’s Gospel, a proper understanding of Jesus’ return/ascent to the Father must center on the discourse[s] of chapters 14-17 (and earlier references), rather than the Ascension narratives in Luke-Acts. Thomas, however, does not respond with the limited emotional/visceral trust exhibited by Mary (who “sees” Jesus); his is a lack of trust in the witness “we have seen the Lord”. Jesus puts Thomas to the test (note the use of imperatives in v. 27), with the disciple’s own formulation: “carry [fe/re] your finger here and see [i&de] my hands, and carry your hand and thrust (it) [ba/le] into my side…” It is not indicated whether Thomas took up the challenge; perhaps in an early tradition he did, but the lack of any detail here is significant in the Gospel context, for it leads directly to the statements which follow—”…and do not be without trust, but (be) trust(ing).”

The Greek in 27b is rather obscured in many translations (“stop doubting” [NIV], “do not doubt” [NRSV]. “do not disbelieve” [ESV]). Literally, it reads kai\ mh\ gi/nou (“and do not come to be”) a&pisto$ (“without trust”) a)lla\ pisto/$ (“but trust[ing]”). However, this too is a bit misleading, for the present tense of gi/nomai (“come to be, become”) is probably durative—the negative + imperative would then have the sense of “do not continue to be”. As for pisto/$, it is typically translated “faithful, believing”, just as the noun pi/sti$ and verb pisteu/w are translated in terms of “faith” or “belief”. However, I feel that the English word “trust” is a better fit for the primary sense, and tend to translate the words this way, although in most instances little harm is done to the meaning if one uses “belief/faith”. The adjective pisto/$ could also be rendered “trust-worthy”, but I think it is important here to emphasize the act/condition of trusting (or “believing”, if one prefers). a&pisto$ is the opposite, indicating the lack or absence of pisto/$: “without trust”, un-trusting (or un-trustworthy). Jesus’ command here (“do not come/continue to be untrusting, but trusting!”) overrides decisively the earlier imperatives.

(b) Thomas responds to Jesus in a most extraordinary fashion, with the exclamation o( ku/rio/$ mou kai\ o( qeo/$ mou (“My Lord and my God!”), v. 28. This is unquestionably a theological exclamation, and perhaps the most exalted in the all the Gospels; for o( kurio$ and o( qeo$, in the Jewish context, both refer to the one true God (YHWH). It also represents, arguably, the first time in the Gospels that Jesus is identified directly with the arthrous o( qeo$. (the God, as opposed to being “God, divine” more generally). In John 1:1, we do not find the article (kai\ qeo\$ h@n o( lo/go$ “and the logos was God”); both the article and the word qeo$ are textually uncertain in John 1:18. There can be no doubt, however, that in the Gospel of John, Jesus identified himself with God the Father (cf. esp. 8:58), and that even his opponents understood the implication (5:18, etc). And yet, Christians of a later time, influenced by Trinitarian doctrine, were very sensitive to this point—Christ (the Son) and the Father may have both been God (qeo/$), but they were not the same person. It is not surprising then, that a few MSS of John 20:28 omit the article. Such Christological issues are largely foreign to the Gospel; one need not look any further than Philip’s request to Jesus in 14:8 (“Lord, show [dei=con] the Father to us…”), to which Jesus responds o( e(wrakw\$ e)me\ e(w/raken to\n pate/ra (“the [one] having seen me has seen the Father”, v. 9).

(c) This exclamation would seem to be a supreme testament to faith and trust; however, Jesus, without contradicting Thomas’ statement, responds in turn with an interesting question (assuming it is a question): “(now) that [i.e. because] you have seen (e(w/raka$) me you have trusted (pepi/steuka$)?” (verbs both in the perfect). Many commentators interpret it as a rebuke of Thomas; possibly, but I am not so convinced of this. Certainly, the disciple was rebuked earlier (v. 27) for his lack of trust; but, Jesus’ statement to him here should not be understood as a simple comparison of his trust (only after seeing) with a superior level of trust from those who have not seen. The conclusion of the statement: “happy the (one) not seeing (i)do/nte$) and trusting!” (verbs both aorist participles). It is tempting to insert “yet” (i.e., “not seeing and yet trusting”); this may be the sense intended. However, this happy state (maka/rio$) is not so much a blessing due to greater trust, but a result of the greater power and witness which will occur (through the disciples) by the Spirit after Jesus returns to the Father. To make the sense clear in English, I might translate Jesus’ words as follows: “you trust because you have seen me—how happy, then, will they be who trust without seeing!”

3. The intermediate appearance of Jesus (v. 26)

In between these two episodes of seeing (emphasizing lack of trust) and trusting (emphasizing lack of seeing), Jesus himself appears suddenly in the midst of the disciples. This repeats (pa/lin, “again”) the earlier appearance (vv. 19-20); in fact, the appearance itself is recorded in almost identical wording: the doors being closed, Jesus came and “stood in the middle and says/said to them, ‘Peace to you'” However, there are two small but significant points of difference:

(a) In the first appearance, the doors were closed, where the disciples were, “through fear of the Jews”. Now, however, there is no mention of fear.

(b) In this second appearance, it states that the disciples were (h@san) within (e&sw). Now, in the simple context of the narrative, this would mean nothing more than that the disciples were inside the room. However, in about half of the instances where the adverb e&sw is used in the New Testament (including all non-narrative uses in the Epistles [Rom 7:22; 1 Cor 5:12; 2 Cor 4:16; Eph 3:16]), the reference is to inward (spiritual) rather than outward (external) matters. Is it too much to understand something of that connotation here? The rest of the disciples, who have already seen (and trusted), are now within.

In conclusion of these Easter-season notes, I would like to suggest a possible chiastic outline, indicating certain thematic parallels in the appearances of Jesus to Mary and Thomas:

Exclamation (title of Jesus)—”Rabbi (Teacher)!” 20:16

“Do not touch…I am going up to my God (and your God)” (Jesus’ rebuke of the disciple) v. 17

Disciple’s exclamation—”I have seen (e(w/raka) the Lord!” v. 18

Disciples’ exclamation—”We have seen (e(wra/kamen) the Lord!” v. 25a

“If I do not place my finger…my Lord and my God!” (Disciple untrusting/trusting, with Jesus’ rebuke in between) v. 25b, 27-28

Exclamation (title of Jesus)—”My Lord and My God!” v. 28

April 14 (1): John 1:51

In today’s note for the third day of Easter (Easter Tuesday), I continue the study of the Son of Man saying in John 1:51, begun yesterday (for more on the Son of Man sayings in John, cf. the earlier note). Here I will be looking more specifically at the meaning of the saying in the context of the Gospel narrative.

John 1:51

“Amen, Amen, I say to you—you will see [o&yesqe] the heaven opened up and the Messengers of God stepping up [a)nabai/nonta$] and stepping down [katabai/nonta$] upon the Son of Man”

In the previous note, I explored four images or traditions which seem to be especially relevant for an interpretation of the saying, based on similarities in language and concept: (1) the baptism of Jesus, (2) the resurrection/ascension, (3) his (future) coming in glory, and (4) the dream-vision of Jacob’s ladder in Gen 28:12. It must be admitted, however, that none of these are sufficient, nor do they entirely fit the position and context of the saying in John. Therefore, it is necessary to examine the narrative and thematic structure of the Gospel, in order to gain a better understanding of the ultimate significance of the saying. I will proceed, briefly, according to the following outline:

    1. The location of the saying, at the beginning of Jesus’ ministry
    2. Its connection with the other Son of Man sayings in John
    3. Its possible purpose as a comprehensive symbol

1. The Location of the Saying

After the hymnic prologue of Jn 1:1-18, the first main section of the Gospel is Jn 1:19-51, which has, as its primary theme, the testimony of John the Baptist regarding Jesus. The section may be divided as follows:

    • vv. 19-28—the Baptist’s testimony regarding himself (“I am not…”)
    • vv. 29-34—the Baptist’s testimony regarding Jesus
      • account of the Baptism (vv. 31-33)
    • vv. 35-42—disciples respond to the Baptist’s testimony and follow Jesus
      • a disciple (Peter)’s encounter with Jesus (vv. 41-42)
      • saying of Jesus (v. 42)
    • vv. 43-51—disciples respond to the testimony of other (disciple)s and follow Jesus
      • a disciple (Nathanael)’s encounter with Jesus (vv. 47-51)
      • saying of Jesus (v. 51)

The saying in Jn 1:51 thus concludes this opening section of the Gospel. In the previous note, I mentioned several parallels with the Baptism of Jesus, and, given the position of the saying in relation to the Baptism (and the Baptist’s testimony) in this section, it is likely that some sort of allusion is intended. Interestingly, and altogether typical of John’s Gospel, the Baptism is not narrated as something that people observe directly—it is only “seen” through the verbal account (or word) of the Baptist. Similarly, throughout this section “seeing” Jesus is intimately connected with hearing and responding to the message of the Baptist and the first disciples (vv. 34, 36, 39, 46). In Nathanael’s encounter with Jesus (vv. 47ff), he also “sees” based on what Jesus says to him; note, in particular, the wording:

“Jesus responded and said to him, ‘(In) that [i.e. because] I said to you that I saw you underneath the fig-tree, you trust (in me)? (Thing)s greater than these you will see!” (v. 50)

This interplay between “seeing” and “saying” should caution us against the simple assumption that a concrete visible event is intended in v. 51. That the saying concludes the first section (1:19-51) means that it also marks the beginning of the next—that is to say, the core narrative of the Gospel spanning chapters 2-20. Commentators typically divide this into two main parts:

    1. Chapters 2-12, sometimes referred to as the “Book of Signs”, in which the narrative alternates between accounts of miracles and teaching (discourses) by Jesus—the miracle (sign) often serving as the basis and starting point for the discourse which follows (cf. especially in chapters 5, 6, and 9). All but the first and last of the Son of Man sayings are found in these chapters.
    2. Chapters 13-20, which narrate the Passion (and Resurrection) of Jesus—chapter 13 (a Last Supper scene similar to that in the Synoptic tradition) leads into the great Discourses in 13:31-16:33, concluding with the remarkable Prayer-Discourse of chapter 17.

The last Son of Man saying in John (13:31) opens the Discourses which are set at the beginning of the last major section of the Gospel (chs 13-20). It seems likely that the first Son of Man saying (1:51) is meant to have a similar transitional role in the structure of the Gospel narrative.

2. The other Son of Man Sayings

For a survey of the other Son of Man sayings in John, cf. my earlier note. As mentioned above, all but the first and last sayings occur in chapters 2-12, which is significant for two reasons:

    • They are part of the Discourses of Jesus in these chapters, marked by a unique style of teaching—a statement or action by Jesus is misunderstood by the audience, leading to a pointed question, and the subsequent response (and exposition) by Jesus, answering the question at a deeper level of meaning. This process of redirection and reformulation always involves Jesus’ identity—his Person and Teaching—as the Son in relation to God the Father. Where they occur, the Son of Man sayings (esp. 3:13-14; 6:27, 53, 62; 8:28; 12:23, 32, 34) are central and climactic to the Discourse.
    • They point toward the death and exaltation (resurrection, return to the Father) of Jesus described in chapters 13-20. Indeed, the principal sayings all have a dual-meaning, centered on Jesus’ death/resurrection. The sayings which refer to the Son of Man being “lifted high” (Jn 3:14; 8:28; 12:32, 34) or being “glorified” (Jn 12:23; also 13:31) have both aspects in mind.

The dualism of these sayings is best demonstrated in those which use the verbs katabai/nw and a)nabai/nw (“step down”, “step up”), as in Jn 1:51. The saying in 3:13 is followed by that of v. 14 (which speaks of the Son of Man “lifted high”); the sayings in Jn 6:27, 53, 62 have a more complex reference matrix, as part of the great Bread of Life discourse (6:25-66). In schematic form, we might outline the dualism as follows:

  • With the Father in Heaven (Divine Pre-existence)
    • Descent (“stepping down”) from Heaven (Incarnation)
      • Death—being “lifted up” on the cross
        • Glorified—Life—Father-Son (Jn 13:31)
      • Resurrection—lifted/raised from the dead
    • Ascent (“stepping up”) into Heaven (Exaltation)
  • Return to the Father in Heaven

According to this outline, the last Son of Man saying (Jn 13:31) reflects the central, inner dynamic of the Father-Son relationship and identity, governed by the verb doca/zw (“give honor/esteem/glory”, i.e. “glorify”). If this is correct, then it is not unreasonable to assume that the first of the Son of Man sayings (Jn 1:51) is parallel to this in some way, and may reflect the outer dynamic—the ascent/descent. Again, this would seem to be correct considering the use of the verbs katabai/nw and a)nabai/nw in 1:51. However, in that first saying, it is not the Son of Man descending/ascending, but rather of Angels (“Messengers of God”) ascending/descending on the Son of Man.

3. A Comprehensive Symbol?

I am very much inclined to the view that the saying of John 1:51, in its particular position within the structure of the narrative, is intended primarily as a symbolic picture that effectively encompasses the entire Gospel—a framing device representing beginning and end, much like the “Alpha and Omega” (A and W) of Revelation 1:8; 21:6; 22:13 (another Johannine work, with definite parallels in thought and language to the Gospel). Here are some points I would cite in favor of this interpretation:

    • The clear parallels with the Baptism (cf. the previous note), which marks the beginning of Jesus’ earthly ministry (descent/incarnation); the location of Jn 1:51 also strongly suggests an allusion to the Baptism.
    • Similar parallels with the Resurrection (ascension), which effectively marks the end of Jesus’ earthly existence.
    • Similarities to descriptions of the Son of Man coming in glory at the end-time (esp. in the Synoptic tradition); however, the Gospel of John understands the Son to have had this position and glory prior to his incarnation/birth as a human being (i.e. divine pre-existence). This means, in the Johannine context, that such images cannot refer only to Jesus’ exaltation and future return, but to a reality that encompasses and transcends the entire process of descent/ascent (cf. above).
    • The saying in Jn 1:51 is part of a parallel, between the beginning and end of the Gospel, expressed by the encounter of two disciples (Nathanael and Thomas) with Jesus, and involving parallel confessions:
      Jn 1:49: “You are the Son of God | you are the King of Israel!”
      Jn 20:28: “My Lord | my God!”
      It is possible that these confessions themselves together form a bracketing chiasm:
      “Son of God” (in a Messianic context)
      —”King of Israel” (i.e. Anointed Davidic Ruler)
      —”My Lord” (Jesus as Messiah/Lord, cf. Ps 110:1)
      “My God” (Deity)
      Each of the confessions also includes a response by Jesus (Jn 1:50-51; 20:29) related to disciples/believers seeing him.
    • In the Gospel of John, “seeing” often signifies a level of spiritual perception (or of faith/trust) that is different from visual observation (Jn 1:14, 18; 3:3; 6:36, 46; 9:37-41; 11:9, 40; 12:45; 14:7, 9, 17, 19; 17:24; 20:29, etc). It is likely that the declaration “you will see” (o&yesqe) does not refer to a concrete, visible event, but rather to the recognition and realization of Jesus’ true identity—the Son who reveals and leads the way to the Father. This, of course, is also related to “seeing” the Son in terms of being with him, in his presence, as other instances of the verb o)pta/nomai, o&ptomai/o&yomai would indicate (esp. Jn 16:16-17, 19, 22). As a concluding observation that “seeing” in Jn 1:51 signifies something more than a concrete vision, note the parallel with 20:29:
      • “because I said to you that I saw [ei@don] you… you trust?
        you will see [o&yesqe] the heaven opened up and the Messengers of God… upon the Son of Man” (1:51)
      • “because you have seen [e(w/raka$] me you trust?
        Happy/blessed are the ones not seeing [i)do/nte$] and (yet) trusting!” (20:29)

In both Jn 1:51 and 20:29, the eventual seeing by the believer is contrasted with the disciple believing on the basis of an extraordinary or miraculous experience. Even the concrete evidence for Jesus’ resurrection (in the case of Thomas) should not be relied upon as the basis for faith and trust in Christ, but rather the word that bears witness to him and the Spirit that draws us to him.