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. 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. 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.