Day: May 18, 2020

Notes on Prayer: John 17:11-12

John 17:11-12

Last week, in these Prayer Notes on the great prayer-discourse of Jesus in John 17, we looked at verses 9-12, focusing detail on vv. 9-10. Today, I wish to continue by examining vv. 11-12, which contains the substance of Jesus’ petition to God the Father on behalf of his disciples

“And (now) I am no longer in the world, and (yet) they [i.e. the disciples] are in the world, and I come toward you. Holy Father, keep watch (over) them in your name which you have given to me, that they might be one, even as we (are). When I was with them, I kept watch (over) them in your name which you have given to me, and I guarded (them) and not one of them came to ruin…”

Jesus’ initial words are striking: “I am no longer [ou)ke/ti] in the world”. He says this even as he is still in the presence of his disciples (i.e. on earth) speaking to them; indeed, the statement appears to be contradicted by his words that follow in v. 13 (“I speak these [thing]s in the world”). There is a dual-meaning to the expression “in the world” (e)n tw=| ko/smw|). On the one hand, until Jesus departs and returns to the Father, he remains in the world; but, on the other hand, he and his disciples do not belong to the world (ko/smo$, the current world-order). In verse 6, Jesus describes his disciples as men whom God gave to him “out of [e)k] the world”; this is the opposite of being “in [e)n] the world”. In the same sense, while he is with his disciples, especially at this moment (and after the departure of Judas), Jesus is no longer “in the world”.

Even more important is the way that this expression anticipates his return to the Father. We can see this by an outline of the first sentence of verse 11; thematically, it can be represented by a chiasm:

    • “I am no longer in the world”
      —”but they are (still) in the world”
    • “I come toward you”

This emphasizes the idea that Jesus does not belong to the world, but to the Father; he does not come from the world, but from the Father—and it is to the Father that he returns. The contrast with the disciples presents the other aspect of the expression “in the world”. Even though the disciples, like Jesus, do not belong to the world, they will still remain in it, after Jesus has departed. This refers both to the ordinary sense of living as a human being on earth, and, more importantly, to the reality of believers faced with a hostile world dominated by sin and darkness. This is the context of much of the Last Discourse—cf. especially 15:18-25 and the ominous declaration in 14:30 that “the chief [i.e. ruler] of the world comes [i.e. is coming]”. With regard to this latter phrase, note the parallel (words in italics):

    • “(now) the chief of the world [ko/smo$] comes [e&rxetai] and he holds nothing on/in me“
    • “(now) I am no longer in the world [ko/smo$]…and I come [e&rxomai] toward you [i.e. the Father]”

It is the fact of Jesus’ impending departure from the disciples which creates the need for which he prays to the Father in vv. 11b-12. The opening words of this actual request echo those of the Lord’s Prayer:

    • “Holy Father [pa/ter a%gie]…in the name [e)n tw=| o)no/mati] which you…”
    • “Our Father [pa/ter h(mw=n]…may your name be made holy [a(giasqh/tw to\ o&noma/ sou]” (Matt 6:9 par)

The emphasis on the name of God the Father is most important to the Prayer-Discourse as a whole, as I discussed last week. The word o&noma (“name”) appears a number of times, beginning with verse 6; that opening declaration, at the start of the prayer proper, gives the thematic (and theological) basis for the remainder of the Prayer-Discourse: “I made your name shine forth to the men whom you gave to me out of the world”. Three key elements of this declaration are also present here in verse 11b: (1) God’s name, (2) the disciples/believers, and (3) God the Father giving to Jesus (the Son). These elements are present, but combined differently, in the specific request made by Jesus:

“Holy Father, keep watch (over) them in the name which you have given to me”

Jesus made the Father’s name “shine forth” to the disciples (“the men”) during his time with them on earth; now he asks the Father to continue that work, the emphasis shifting from revelation to protection—protection from the evil and darkness of the world. Two verbs, largely interchangeable in meaning, are used together here:

    • thre/w (t¢réœ) has the basic meaning “watch”, often in the sense of “keep watch (over)”
    • fula/ssw (phylássœ) similarly means “watch, be alert, guard”

Let us look at how these verbs are used in the Gospel (and Letters) of John. Most commonly they relate to the idea of believers keeping/guarding Jesus’ words. This is expressed three ways, which are more or less synonymous:

    • (1) Jesus’ word/account (singular, lo/go$)—Jn 8:51-52; 14:23; 15:20; 1 Jn 2:5 (all using thre/w)
    • (2) Jesus’ words (plural, lo/goi)—Jn 14:24 (using thre/w)
      or, similarly, his “utterances [i.e. spoken words]” (rh/mata)—Jn 12:47 (using fula/ssw), interchangeable with “word[s]” (lo/go$, v. 48)
    • (3) The things Jesus lays on believers to complete (plur. e)ntolai/), typically translated “command(ment)s”—Jn 14:15, 21; 15:10; 1 Jn 2:3-4; 3:22, 24

An important point is that believers are to keep Jesus’ word(s) just as Jesus (the Son) has kept the word(s) of the Father—Jn 8:55; 15:10; 17:6. This chain of relationship between Father, Son and Believer(s) is central to Johannine theology and will be discussed in more detail as we proceed through the Prayer-Discourse. Jesus’ words are identified as being precisely those of God the Father; thus, if one keeps/guards Jesus‘ words, the believer is also keeping/guarding the Father’s words (John 12:49; 17:6; 1 Jn 5:2-3).

But this is only one aspect of the verb thre/w/fula/ssw. Part of the reciprocal relationship between Jesus and the believer is that, just as the believer keeps/guards Jesus’ word, so Jesus also keeps/guards the believer. This is the idea expressed here in vv. 11-12. Jesus prays to the Father, asking that He keep watch (over) the disciples—i.e. the elect/believers, the ones given by the Father into Jesus’ care. Jesus states that he himself kept watch over them (note the emphatic pronoun e)gw/, “I kept watch”) while he has been with them on earth (v. 12); but now, he is going away, and requests that the Father would keep watch over them. Almost certainly this refers to the coming of the Spirit/Paraclete (see below). It is possible to view Jesus’ request here as a fulfillment of 14:16ff. What is the nature of this protection? It is more or less explained in verse 15:

“I do not ask that you should take them out of the world, but that you would keep them out of the evil”

This request, so similar in many ways to the final petition of the Lord’s Prayer, will be discussed next week. It is important to note that it was Jesus himself (the Son) who protected believers during his time on earth; now it is necessary for the Father to provide similar protection in his absence. Let us consider how Jesus states this situation in verse 12:

“When I was with them, I kept watch (over) [e)th/roun] them in your name which you have given to me, and I guarded [e)fu/laca] them…”

The wording is almost identical to the request in v. 11b, indicating again the close relationship between Son and Father. The English phrase “in your name which you have given to me” in both verses glosses over certain difficulties of interpretation. The reading of the best manuscripts is:

    • au)tou\$ e)n tw=| o)no/mati/ sou w!| de/dwka/$ moi
      “…(watch over) them in your name which you have given to me”

Copyists apparently misunderstood the syntax, as we find a number of instances in the manuscripts where it reads a plural accusative form (ou%$), i.e. referring to the disciples:

    • au)tou\$ e)n tw=| o)no/mati/ sou ou%$ de/dwka/$ moi
      “…(watch over) them, the (one)s whom you have given to me, in your name”

There is basis for such a formulation in the Gospel (cf. the wording in verse 6, also 18:9), but almost certainly the dative singular (w!|) is original. The reference is to the name which God has given to Jesus, and it is this name which keeps/guards believers—”in the name which you have given to me”. An even trickier interpretive point involves the nature of the name given to Jesus.

What is this name? Clearly it belongs to God the Father, since Jesus says “your name”—”in your name which you have given to me”. Elsewhere in the Gospel, the “name” specifically refers to Jesus‘ name, usually with the expression “trust in (Jesus)’ name”. The author speaks of trusting in his name, in Jn 1:12; 2:23; 20:31; 1 Jn 3:23; 5:13, while in Jn 3:18 the reference is to trust “in the name of the…Son of God”. The name of Jesus has great power and efficacy, as we see expressed throughout the New Testament. In the Gospel, Jesus teaches his disciples (and all believers) that they are to pray/ask of the Father in his [i.e. Jesus’] name—Jn 14:13-14; 15:16; 16:23-24, 26. Moreover, believers experience the release (forgiveness) of sins through Jesus’ name (1 Jn 2:12). Jesus also tells his disciples that the Father will send the Spirit/Paraclete in his name (14:26). The more familiar reference to protection/power for believers in Jesus’ name presumably explains the variant reading in vv. 11-12 of the Bodmer Papyrus (Ë66*): “…in my name which you have given to me”.

It is overly simplistic (and somewhat inaccurate) to take the view that Jesus’ name is simply the name Jesus/Yeshua itself. This would reduce “in the name of…” to a quasi-magical formula; and, while many Christians have used and understood it this way, the New Testament suggests something deeper (e.g. Phil 2:9-11, and many other passages). The key is in realizing how ancient peoples understood and treated names. In ancient Near Eastern thought, a person’s name represented the person himself (or herself), embodying the person’s essence and power in an almost magical way. To know or have access/control of a person’s name meant knowledge/control of the person (and the power, etc, which he/she possessed). From a religious standpoint, this gave to the name of God an extraordinary importance. To know the name of God, and to “call on” his name, meant that one had an intimate access to God Himself. For more on this topic, see my earlier Christmas season series (“And you shall call his name…”).

This is important because it relates to the Father/Son relationship that is central to the Gospel (and Discourses) in John. Jesus is the Son sent by the Father—thus he comes in his Father’s name (representing) him, working and acting in His name (Jn 5:43; 10:25; cf. also 12:13). As a faithful Son, he does and says what he seen and hears the Father doing/saying—i.e. his words are those of the Father. Moreover, as the Son (and heir), the Father gives to Jesus everything that belongs to Him (3:35, etc), including His name. Jesus, in turn, gives this name to believers, both in the sense of making it known—i.e. manifesting it to us (17:6, 26)—and also in the sense expressed here in vv. 11-12. Believers are kept/guarded in (e)n) this name which God the Father gave to Jesus. Is it possible to define or identify this name more precisely? There are several possibilities:

    • It is the ancient name represented by the tetragrammaton (YHWH/hwhy)
    • It is the ancient name as translated/interpreted in Greek as e)gw/ ei)mi, “I AM”
    • It is to be understood in the fundamental sense of the name representing the person—i.e. the name of God the Father indicates the presence and power of God Himself

The last option is to be preferred, along the lines suggested above. However, serious consideration should also be given to the second option, considering the prominence of the many “I Am” declarations by Jesus in the Fourth Gospel. In these statements, Jesus is identifying himself with God the Father (YHWH), as the divine/eternal Son who represents the Father.

Following each of the parallel requests in vv. 11b-12, involving the name of the Father given to Jesus and the protection of the disciples, we find two statements relating to the unity of the disciples (believers). First, note how these fit into the structure of the passage:

    • “Holy Father, keep watch (over) them in your name which you have given to me,
      • (so) that they may be one even as we (are). ” (v. 11b)
    • “When I was with them, I kept watch (over) them in your name which you have given to me,
      • and I guarded them, and no one out of them went to ruin [i.e. was lost/perished]” (v. 12)

The phrase in v. 11b anticipates the prayer for union/unity that is developed in vv. 20ff; interestingly, Ë66* along with Old Latin, Coptic and Syriac witnesses does not include this phrase. The statement in 12, by contrast, looks back to the role and position of Judas Iscariot among the disciples (6:70-71). This reflects a basic Gospel tradition regarding Judas, of course (Mk 14:20-21 par), but it takes on deeper symbolism in the Johannine Last Supper scene (13:1-3ff, 18, 27-30). There are two main points of significance to the departure of Judas in the narrative: (1) it marks the coming of a time of darkness (“and it was night”, v. 30; cp. 12:35-36), and (2) it allows Jesus to give his ‘Last Discourse’ instruction, speaking now only to his true disciples (believers). At the same time, the mention of Judas (as an exception, in fulfillment of Scripture) only underscores the unity of the remainder of the disciples—”not one of them went to ruin”. This is given dramatic expression during the Passion narrative (18:8-9).

A final point to be made on these verses has already been touched on above—the relationship between Father and Son (Jesus), which is also paralleled in the relationship between Jesus and believers. Central to this two-fold relationship, the key theme of chapter 17, is the presence of the Spirit. While the Spirit/Paraclete (pneu=ma/para/klhto$) is not specifically mentioned in chap. 17, it can be inferred at a number of points, based on the earlier references in chaps. 14-16 (and elsewhere in the Gospel). Jesus states clearly in verse 11 that he is departing and “is no longer in the world”. It is fair to conclude that the request in v. 11 relates to the request for the sending of the Spirit (in 14:16, etc). The keeping/guarding done by Jesus in the Father’s name now will be done for believers through the Spirit. The Spirit is also the basis for the unity (between Father/Son/Believers) which is so much emphasized in the prayer-discourse of Jesus in chap. 17. This will be discussed further in next week’s study (on verses 13-15).

May 18: Matthew 28:18-20

Today’s note on the on the Holy Spirit, examines briefly the so-called “Great Commission” of Jesus in Matthew 28:18-20. This passage is altogether unique among the references to the Spirit in the Gospel Tradition, and is especially noteworthy as the only clear and specific Trinitarian passage in the Gospels (for other seminal trinitarian formulae in the New Testament, cf. 1 Cor 12:4-6; 2 Cor 13:14; 1 Pet 1:2).

Matthew 28:18-20

These verses which close the Gospel of Matthew represent Jesus’ (final) instruction to his followers. It is unnecessary to attempt to harmonize this post-resurrection appearance (in Galilee) with the very different tradition in Luke-Acts and the Gospel of John, in which Jesus appears to his followers (giving final instructions to them) in Jerusalem. Many critical scholars would hold that the Gospel writer has simply created a narrative setting in Galilee, based on the tradition in Mk 16:7 (par Matt 28:7, 10; note the different reference to Galilee in Lk 24:6), for the words of Jesus in vv. 18-20 which would have been transmitted independently. Some commentators also consider the authenticity of Jesus’ words themselves to be suspect, especially the declaration in verse 19 which seems so much to reflect a Christian baptism formula. It is worth considering whether, on objective grounds, there is any validity to such a suspicion: has a later baptismal formula been retrojected into the Gospel? Before proceeding with an exegesis of verse 19, it will be helpful to summarize the context:

  • Verse 16:
    • “the eleven learners [i.e. disciples]”—the episode involves only the twelve specially chosen ones (Matt 10:1-4 par), minus Judas Iscariot
    • “travelled/departed into the Galîl {Galilee}”—they left Jerusalem and journeyed north (back) into Galilee, according to Matt 28:7, 10 par; it does not say precisely when this took place, but based on the narrative context, it surely would not have been long after they were informed by the women (v. 10). This, of course, would seem to be contrary to the tradition(s) in Luke 24:36-53 / Jn 20:19-23
    • “unto the hill/mountain which Yeshua arranged for them”—apparently referring to some specific instruction or preparation made by Jesus, which has not been recorded; in the narrative context, it may have been part of the information provided by the women (v. 10). According to the wider Synoptic tradition, the Twelve were originally chosen and commissioned upon a mount(ain), cf. Mark 3:13ff, though this detail is not in the parallel Matt 10:1ff; perhaps the mount(ain) in Matt 5:1ff is intended.
  • Verse 17:
    • “and seeing him”—possibly indicating a sudden or unexpected appearance by the resurrected Jesus (cf. Lk 24:36; Jn 20:19)
    • “they kissed toward (him)”—this verb (proskune/w) serves as a Greek idiom for giving homage, worship, etc. The appearance of the resurrected Jesus is not described, but his very presence would be enough to cause his followers to be in awe and to pay homage. The context here does not necessarily indicate a specific belief in Jesus’ deity on the part of his followers (but cf. Matt 14:33; 16:16; 27:54, etc).
    • “but the(y also) were of two (mind)s”—i.e. they had doubts or uncertainty that it was really Jesus; this could mean either (a) they harbored some doubt, or (b) some of them doubted. For a general parallel, cf. Luke 24:41, and note Jn 20:25ff.
  • Verse 18:
    • “And coming toward (them), Yeshua spoke to them”—introducing the words/saying of Jesus

The actual saying (Commission) by Jesus can be divided into three parts:

    • Verse 18—Declaration: “All authority [e)cousi/a] in heaven and upon earth is given to me”
    • Verse 19-20a—Instruction/Commission, governed by three participles (indicating regular/continual action), one primary (aorist), and the other two subordinate (present):
      • poreuqe/nte$ (“going, travelling”) make all the nations (my) learners [i.e. followers/disciples]
        • bapti/zonte$ (“dunking”, i.e. baptizing) them…
        • dida/skonte$ (“teaching”) them…
    • Verse 20b—Declaration/Promise: “See, I am with you every day until the (full) completion of the Age”

The central instruction, regarding baptism, is the portion to be examined in detail here:

Verse 19b:

bapti/zonte$ (“dunking”)—the verb bapti/zw literally means “dunk, submerge”, but in a Christian context is typically transliterated into English as “baptize”. As a technical term for the Christian rite, it does not necessarily indicate a full dunking or immersion in water. That the historical Jesus would have instructed his followers to ‘baptize’ is not at all unlikely; one may cite the following evidence, from the Gospels and the cultural background of the time:

    • The precedent and example of John the Baptist, central to the early Gospel tradition, and reliable on objective grounds. According to Jn 1:35ff, at least two of Jesus’ disciples were John’s followers before turning to Jesus. A number of (critical) commentators have suggested that Jesus himself may have begun as a disciple of John; at any event, he was baptized by John, and the brief dialogue in Matt 3:14-15 suggests that Jesus intended this as an example to follow, i.e. the fulfillment of righteousness (cf. Matt 5:6, 20; 6:1, 33, etc).
    • According to Jn 3:22-23; 4:1-3, Jesus’ disciples were baptizing people already during the early days of his ministry. Commentators readily admit the unusual nature of these details; according to the so-called “criteria of authenticity”, their historical reliability would seem to be confirmed—it is not at all the sort of thing that early Christians would emphasize or invent.
    • The central significance of baptism in John’s ministry was repentance (i.e. washing/cleansing) from sin, in preparation for the coming of the Lord (for Judgment). Jesus continued this emphasis throughout his own ministry—Mk 1:15; Matt 4:17; cf. also Matt 11:20-21; 12:41 par; Lk 5:32; 13:3ff; 15:7ff, etc. His disciples likewise followed the pattern in their own preaching (Mk 3:7-13 par, cf. Matt 10:7; Lk 10:9-11). Repentance was, from the beginning, a key element in accepting and following Jesus: Mk 1:17-18 (note the proximity to v. 15); 5:14-17 par; 10:21ff par; Matt 21:28-32 par; Lk 5:8ff; 19:7-10; Jn 8:11, etc. The early Christian preaching clearly followed the pattern of John and Jesus (Lk 24:47; Acts 2:38; 3:19, etc).
    • The Community of the Qumran texts practiced ritual washing (ablution) in manner similar, and roughly parallel, to Johannine and early Christian baptism. It signified cleansing from sin/impurity, entry into the Community and participation in its (daily) life—cf. 1QS 3:4-5; 5:13-14. The practice of ritual baths would seem to be confirmed by the archeology of the site of Khirbet Qumran, i.e. the presence of cisterns and pools (miqw¹°ôt).
    • Ritual washing/bathing is widely attested in numerous ancient cultures and religions, prior to, or contemporary with, the time of Jesus. Going “into the water”, with the symbolism of washing and the start of a ‘new life’, played a role, for example, in the Greco-Roman “mystery cults” (cf. for example the Eleusinian rituals).

ei)$ to\ o&noma tou=… (“into the name of…”)—this important phrase will be discussed in the next daily note.