Tag: Son of God

Saturday Series: John 8:21-30

John 8:21-40ff

In our previous studies on the subject of sin in the Johannine writings, we saw how the initial references to sin in the Gospel (in 1:29 and 5:14 [discussed along with 9:2-3])—using the verb hamartánœ and/or the noun hamartîa—refer to sin either in the general or the conventional ethical-religious sense. That is to say, the references are to wrongs that people do, either against others or against God, including moral failings, inappropriate behavior, and so forth. The terms can apply to humankind collectively (1:29), or to specific individuals (5:14; 9:2-3; cf. also 8:7, 11).

However, at several points in the Johannine Discourses of Jesus, a somewhat different understanding of sin begins to emerge. The first sin-references of this sort are found in the great Sukkot Discourse that covers chapters 7-8 (excluding 7:53-8:11). It is so-named because of its setting in Jerusalem during the Sukkot festival (7:2), the Hebrew term s¥kkô¾ (toKs%) being translated loosely as “booths”, i.e., festival of Booths (older translations often used the rather inappropriate rendering “Tabernacles”).

The Sukkot Discourse is better described as a Discourse-complex, containing a number of different Discourse-units, each of which generally follows the literary pattern of the Johannine Discourses. These Discourse-units are interrelated and interlocking, with common themes and motifs, built up into a single dramatic narrative; however, each unit also has its own structure, dramatic arc, and thematic emphasis. Each unit is punctuated by a narrative statement or interlude. I will be discussing the Discourse-complex of chapters 7-8 in detail as part of an upcoming set of articles dealing with the Sukkot/Booths festival.

The sin references come from the final two Discourse units 8:21-30 and 31-59. Let us consider the first of these passages.

John 8:21-30

The Gospel Discourses tend to begin with a statement or saying by Jesus, the true meaning of which is misunderstood by his listeners. For the Discourse-unit of 8:21-30, this occurs in verse 21:

“I (am about to) lead (myself) under [i.e. go away], and you will seek me, and (yet) you will die off in your sin; for (the) place to which I lead (myself) under, you are not able to come (there).”

The verb hypágœ basically means “go off, go away”, but recognition of the more fundamental meaning, “lead (oneself) under”, is important for preserving the idea that Jesus is about to disappear from view, and will no longer be seen by the people. Ultimately, this reference is to his exaltation—that is, to his death, resurrection, and departure back to the Father (in heaven)—but his audience cannot possibly understand this. This typical Discourse-feature of misunderstanding is expressed here by the response of Jesus’ audience (designated “the Judeans/Jews”) in verse 22. Again, following the typical Discourse-pattern, the question (reflecting a basic misunderstanding) prompts a further explanatory statement by Jesus:

“You are of the (thing)s below, (but) I am of the (thing)s above; you are of this world, (but) I am not of this world. Therefore I said to you that you will die off in your sins; for, if you should not trust that I am, (then) you shall die off in your sins.” (vv. 23-24)

Within the literary framework of the Discourses, it is in these expository statements by Jesus that the distinctive Johannine theology (and Christology) is expressed. That is to say, the true (and deeper) meaning of Jesus’ words, which his audience does not (or cannot) understand, is of a theological and Christological nature—focusing on the truth of who Jesus is.

This Christology, already expressed throughout the earlier Discourses (and in the opening chapters 1-2), affirms that Jesus is the Son of God, sent to earth (from heaven) by God the Father. Here, the same fundamental message is framed by way of two distinctive idioms that are basic to the Johannine theology:

    • The contrast between what is above (i.e., God in heaven) and what is below (i.e., in the world), using the contrastive pair of adverbs kátœ (“below”) and ánœ (“above”).
    • The specific use of the term kósmos (“world-order, world”) to designate the domain of darkness and evil that is opposed to God. In the Gospel of John, Jesus frequently contrasts himself (and his disciples/believers) with the world.

In additional to these two theological components, vv. 23-24 also feature two important bits of syntax that are similarly used to express the Johannine theology and Christology:

    • The use of the preposition ek (“out of”), which carries two principal (and related) meanings: (a) origin (i.e., coming from somewhere or someone), and (b) the characteristic of belonging to someone (or something). The Johannine theology alternates between these meanings, sometimes playing on both in the same reference. A specific nuance of (a) utilizes ek in the context of birth—often using the verb of becoming (gennáœ), i.e., coming to be born out of someone.
    • The essential predication, utilizing the verb of being (eimi); as spoken by Jesus, in the first person, these are the famous “I am” (egœ eimi) declarations that run throughout the Gospel. This essential predication is theological—that is, it applies to God, implying a Divine subject. The very use of the expression egœ eimi (“I am”) by Jesus thus implies his identity as the Son of God.

All four of these theological elements occur in verse 23:

    • Above/below contrast: “you are of the (thing)s below [kátœ], (but) I am of the (thing)s above [ánœ]”
    • Contrastive use of kósmos: “you are of this world, (but) I am not of this world”
    • Use of the preposition ek: “you are of [ek] the (thing)s below…you are of [ek] this world…”
    • Essential predication (“I am”): “…I am of the (thing)s above…I am not of this world…. if you should not trust that I am, then…”

Thus, what his audience cannot understand is that Jesus is speaking here of his identity as the Son sent from God the Father. Interestingly, when “the Jews” respond by asking him directly, “who are you?” (v. 25a), he seems to evade the question with an ambiguous answer (v. 25b). This, however, is simply a furthering of the Discourse-motif of people misunderstanding the meaning of Jesus’ words. Translations tend to obscure this aspect, and even many commentators do not seem to grasp exactly what the author (and Jesus as the speaker) is doing, through some subtle syntactical wordplay. Consider, for example, how the audience’s question matches the essential predication (see above) built into Jesus’ statement:

    • Statement: “I am [egœ¡ eimi]”
    • Question: “Who are you [sý … eí]”?

Jesus’ seemingly evasive response to this question is equally pregnant with theological meaning. On the surface, he tells them (with a hint of impatience), “What I have been saying to you from the beginning!” However, one must pay special attention to the syntax here; a literal rendering of the Greek, following the Greek word order, would be:

“(From) the beginning, which I have even been saying to you.”

Read in this literal way, Jesus’ hidden answer to the question “Who are you?” is “(from) the beginning” (t¢¡n arch¢¡n). From the standpoint of the Johannine theology, this can only mean “the one who is from the beginning”, i.e., Jesus as the eternal (and pre-existent) Son of God. There are numerous references or allusions to this special theological use of the noun arch¢¡ in the Johannine writings—most notably, in the Gospel Prologue (Jn 1:1-2), and in 1 John 1:1; 2:13-14. Jesus’ further exposition in vv. 26-29 only confirms this theological emphasis, and his identity as the Son sent by the Father.

How does all of this relate to the Johannine understanding of sin? Consider again the principal saying in this Discourse-unit (in v. 21) and its exposition (in vv. 23-24):

    • “…you shall seek me, and (yet) you will die off in your sin; (for) the place to which I go away, you cannot come (there)”
    • “you are of the (thing)s below, (but) I am of the (thing)s above…if you do not trust that I am, (then) you will die off in your sins”

The seeking of Jesus (and not finding him) by the people is explained as not trusting in his identity as the Son of God (designated by the essential predication “I am”). And the people cannot trust in him this way because they belong to “the things below” and to “this world”, while Jesus the Son belongs to the realm of God the Father above. Thus, they are lost in their sin and will “die off” in it.

Two key interpretive questions must be addressed, in order to gain a clearer sense of how the Gospel understands the idea of sin. First, we must ask: how does the Christological emphasis in vv. 21-30 relate to the earlier statement in 1:29? The Discourse-unit here clearly connects the idea of people dying in their sin with a failure to trust in Jesus (as the Son of God). It stands to reason that this dynamic was alluded to earlier in the “lamb of God” declaration in 1:29, and we must explore this connection further.

Second, there are two parallel forms of the sin-reference here in Jesus’ saying (8:21) and its exposition (vv. 23-24). In the first, the singular of the noun hamartía (“sin”) is used, while, in the second, the plural is used (“sins”). Is this a distinction without any real difference, or does the singular and plural carry a deeper meaning that needs to be drawn out? I believe that the latter is definitely the case, but the point requires some explanation.

In next week’s study, each of these two questions will be addressed, even as we begin to turn to the next of the sin-references, in 8:34ff.

August 13: 1 John 2:20

1 John 2:20

Having considered the use of the title “the holy (one) of God” in Jn 6:69 (the confession by Peter, cp. Luke 9:20 par) in the previous note, I wish to examine now the same title (“the holy [one]”) in 1 John 2:20. In the previous discussion, I had mentioned that, within the Johannine theological context, the title “holy one of God” in Jn 6:69 contained an allusion to the important association between the Son (Jesus) and the holy Spirit of God. It is worth giving further consideration to the point by examining the evidence in the Gospel.

First, we have the Paraclete-saying in 14:25-26, in which the Spirit-Paraclete is specifically referred to as “the holy Spirit” (v. 26). In point of fact, the adjective a%gio$ is rather rare in the Gospel of John, occurring just five times. In addition to Peter’s confession (here, 6:69), and one occurrence in the Discourse-Prayer of Jesus (17:11, addressing God the Father), it is only used in three references to the Spirit (with the full, qualifying expression “[the] holy Spirit”, [to\] pneu=ma [to\] a&gion).

It is significant the way that these three Spirit-references frame the Gospel narrative, in relation to the ministry of Jesus (the incarnate Son of God) on earth:

    • 1:33—at the beginning of Jesus’ ministry, part of the Johannine version (cf. also verse 26) of the saying by the Baptist (cp. Mark 1:8 par), alluding to the promise of Jesus’ giving the Spirit to believers: “(he) is the (one) dunking [i.e. baptizing] in (the) holy Spirit”.
    • 14:26—the Johannine narrative of Jesus’ ministry is structured around the great Discourses, culminating in the Last Discourse (13:31-16:33), in which Jesus gives the final teaching to his close circle of disciples (and true believers); the Paraclete-sayings deal with the coming of the Spirit, following Jesus’ teaching to this effect in the earlier Discourses—cf. the Spirit-references in 3:5-8, 34f; 4:10-15 [7:37-39], 23-24; 6:63.
    • 20:22—at the end of Jesus’ ministry, following the fulfillment of his mission (and his exaltation), Jesus finally gives the Spirit to his disciples (the first believers).

It is only natural that holy one of God (Jesus) would give the holy Spirit of God, particularly since the Son (Jesus) possesses the fullness of the Spirit, having received it from the Father (3:34-35). This Christological dynamic makes the use of the title “holy (one)” in 1 John 2:20 particularly intriguing:

“But you hold (the) anointing [xri=sma] from the holy (one) [o( a%gio$], and you have seen [i.e. known] all (thing)s.”

There is some debate among commentators as to whether the title o( a%gio$ (“the holy [one]”) refers specifically to Jesus (the Son) or God the Father. In the previous note, I discussed the use of the title “holy one” (in Hebrew, the use of the substantive adjective vodq* corresponds with a%gio$ in Greek). In the Old Testament Scriptures, almost exclusively it is used as a title for God the Father (YHWH)—particularly in the expression “the Holy One of Israel” (most frequent in the book of Isaiah)—and only very rarely is applied to human or angelic beings as God’s consecrated servants (Num 6:17; Psalm 106:16; Dan 8:13); the same usage is attested in the subsequent Jewish writings from the first centuries B.C./A.D.

By contrast, in the New Testament, “[the] holy one” ([o(] a%gio$) is predominantly a title, with Messianic significance, that is applied to Jesus—Mark 1:24 [par Lk 4:34]; Acts 2:27 and 13:35 [citing Ps 16:10]; Rev 3:7, and of course in John 6:69 (cf. also 10:36); the Messianic context of these references was discussed (and established) in the previous note. Only in Rev 16:5 is the title used in its more traditional religious-historical aspect, as an epithet of YHWH. Interestingly, as I had mentioned, the adjective a%gio$ is actually rather rare in the Johannine writings (Gospel and Letters), occurring just five times in the Gospel and once (here) in 1 John. In the Gospel, once it is applied to Jesus the Son (6:69), once to God the Father (17:11), and three times to the Spirit (i.e., “[the] holy Spirit,” 1:33; 14:26; 20:22).

Overall, the New Testament and Johannine usage favors o( a%gio$ (“the holy [one]”) here as a title of Jesus Christ (the Son).

Rather more certain, in my view, is the conclusion that the term xri=sma (“anointing”) here (and in v. 27) refers to the presence of the Spirit. The noun xri=sma occurs nowhere else in the New Testament, so there is little opportunity for comparative examination of word-usage. However, for reasons I detailed in the earlier article on 2:18-27, the anointing which believers received (v. 27) is best understood as a reference to the Spirit. Most likely, in common with other early Christians, the Johannine churches viewed the believer’s baptism as representing the moment when he/she received the Spirit (cf. Jn 1:33); to view the baptism as an ‘anointing’ by the Spirit was natural, drawing upon the type-pattern of Jesus’ own baptism (cf. especially the Lukan emphasis of 4:18ff, in light of 3:22; 4:1, 14). Also significant and influential are the Prophetic passages referring to God ‘pouring out’ the Spirit on His people in the New Age (cf. the Introduction to this series for the key passages).

But does the believer receive the Spirit from Jesus (the Son) or from God (the Father)? The immediate evidence from 1 John (3:24; 4:2ff, 13; 5:6-8ff) indicates the latter—that it is God the Father who gives us the Spirit. However, the Gospel emphasizes Jesus’ role in giving the Spirit (cf. above). According to the framework of the Johannine theology—expressed clearly in the Gospel, and only alluded to in the Letters—the Son (Jesus) receives the Spirit from the Father, and then, in turn, gives the Spirit to believers. The Father is the ultimate source, but the Son is the immediate giver; thus, there is a certain variability and interchangeability with how this is expressed in the Johannine writings (cf. for example, the variation in the Paraclete-sayings, in 14:16, 26; 15:26; 16:7b, 13-15).

The focus in 2:18-27 is on the person of Jesus—the Anointed One (xristo/$) and Son of God—and this would tend to confirm the point of reference for the title “holy one”. It also corresponds with the Messianic (and Christological) significance of the title in Jn 6:69, as was discussed in the previous note.

Yet in verse 27, the Divine subject, in relation to the anointing (xri=sma), is expressed more ambiguously:

“But (as for) you, the anointing which you received from him, it remains in you, and you do not have a need that any (one) should teach you; but, as his anointing teaches you about all (thing)s, and is true and is not false, and even as it (has) taught you, you must remain in him.”

The phrase “the anointing which you received from him” seems to allude back to verse 20; if the title “the holy one” refers to the Son (Jesus), then it is most likely that the pronoun of the prepositional expression “from him” (a)p’ au)tou=) also refers to Jesus. Turning ahead to verse 28, where Jesus is clearly the implied subject of the second clause, the implication is that the pronoun of the expression “in him” (e)n au)tw=|), at the end of v. 27 and beginning of v. 28, likewise refers to Jesus; certainly, there is no obvious indication of a change of reference. For the same reason, it would be simplest to interpret the qualifying subject “his anointing” (to\ au)tou= xri=sma) as meaning the anointing received from Jesus.

In other words, all the third person singular pronouns in vv. 27-28, refer primarily to Jesus Christ (the Son). It is he who gives the anointing (i.e., the Spirit) to believers, having himself received it from God the Father. As noted above, the Father is the ultimate source of the Spirit, but it is given through the mediation of the Son. Just as it was promised that the Jesus would baptize believers in the Spirit, so he anoints them, pouring out the Spirit upon them. Yet the anointing does not simply come from without, like physical liquid poured out on a person, but abides within; this is the clear significance of the use of the verb me/nw (“remain, abide”)—both here and throughout the Johannine writings. The anointing (i.e., the Spirit) remains within (cf. 3:24; 4:13; Jn 14:17), and is the means by which believers remain in the Son; and, in turn, it is through the presence of the Son that we remain in the Father (and He in us). This is the essence of the Johannine theology; even though it is expressed more clearly and precisely in the Gospel, the theology is equally present, in an implicit and allusive fashion, throughout 1 John.

 

August 12: John 6:69

John 6:69

Verse 69 represents the second part of Peter’s confession (on the first part, v. 68, see the previous note), which forms the climactic point of the great Bread of Life Discourse-Narrative in chap. 6. It holds a place in the Johannine Gospel similar to that of the more famous confession in the Synoptics (Mk 8:29 par, cf. below). The two parts are related syntactically as comprising a single confessional statement:

    • “You hold (the) utterances of (the) Life of the Age(s) [i.e. eternal life]
      and
    • we have trusted and have known that you are the holy (one) of God.”

The verbs pisteu/w (“trust”) and ginw/skw (“know”), though commonly used by early Christians (in a religious and theological sense), are especially prominent in the Gospel of John. The verb pisteu/w occurs 98 times (out of 241 in the entire NT), while ginw/skw is used somewhat less frequently (57 out of 222 NT occurrences). There is a special emphasis on knowing the truth (8:32, etc), which is defined in the Christological sense of trusting in Jesus (as the Son of God)—in this way, one “knows” the Son, and, through him, knows God the Father as well (7:28-29; 8:14ff, 19, 28; 10:14-15, 27, 38; 14:4-7ff, 20; 15:15; 17:3, 7-8, 23ff).

Peter’s confession of trust in Jesus is centered on the title “the holy (one) of God” (o( a%gio$ tou= qeou=). In the Old Testament Scriptures, “holy (one)” (vodq*) is used almost exclusively as a title of YHWH (Job 6:10; Prov 9:10; Hos 11:9, 12; Hab 1:12; 3:3; Ezek 39:7), where it typically occurs within the expression “the Holy (One) of Israel” (2 Kings 19:22; Psalm 71:22; 78:41; 89:18; Jer 50:29; 51:5). It is used most frequently in the book of Isaiah (1:4; 5:19, 24; 10:20; 12:6, et al.), while in later Jewish writings the substantive “Holy One” continues to be used almost entirely as a Divine title (e.g., Sirach 4:14; 23:29; 43:10; 47:8; 48:20; Baruch 4:22, 37; 5:5; 2 Macc 14:36; 1 Enoch 1:2; 93:11; 97:6). The title itself relates to the fundamental attribute of holiness (Josh 24:19; 1 Sam 2:2), which Israel, as God’s people, must maintain as well (Lev 11:44-45; 19:2; 20:7, 26; Deut 7:6, etc).

Only on rare occasions in the Old Testament is the substantive “holy (one)” applied to a human being, in reference to the consecrated priests (Num 16:7; Psalm 106:16), while in Dan 8:13 vodq* refers to a heavenly (angelic) being. In Prayer of Azariah 12, the title “holy one” is applied to Israel. In Old Testament and Jewish tradition, it was common to refer to both heavenly beings and righteous Israelites as “holy ones”; the Qumran texts make a good deal of this parallelism, identifying the Community as the “holy ones” on earth, who act in consort with the “holy ones” in heaven—both groups functioning as end-time representatives of God.

The only Old Testament parallel to the specific title “the holy one of God” is found in Psalm 106:16— “(the) holy (one) of YHWH” (hwhy vodq=)—referring to the special status of the high priest Aaron. The adjective ryz]n`, which similarly denotes a consecrated individual, separated out for special service to God, has comparable meaning when used as a substantive “consecrated [i.e. holy] (one)”. In Judg 13:5, 7 and 16:17, we find the expression <yh!ýa$ ryz]n+ (“consecrated [i.e. holy] one of God”), which is quite close to the corresponding Greek here in Jn 6:69. Most English versions transliterate ryz]n` (i.e., “Nazir[ite]”) rather than translate it; on the Nazirite vow, cf. the regulations in Numbers 6 (cp. Amos 2:11-12).

Thus, for the historical background of the expression “holy one of God”, we find two lines of religious tradition: (a) the sanctified status of the (high) priest, and (b) those set apart for service by the Nazir(ite) vow. In the New Testament, the latter is related to John the Baptist, where, in the Lukan Infancy narrative, it refers to his eschatological/Messianic status, fulfilling the figure type of the prophet Elijah (Lk 1:15-17; cf. also vv. 76ff). In the Gospel of John, as elsewhere in the Gospel tradition, it is Jesus, rather than John the Baptist, who fulfills the Elijah figure-type (1:21, 25); for more on this subject, cf. Part 3 of the series “Yeshua the Anointed”.

Other occurrences of the title “holy (one)” in the New Testament confirm its significance as a Messianic designation that is applied to Jesus. It occurs once in the Synoptic Tradition (Mk 1:24 / Lk 4:34), in the context of Jesus’ miracle-working power—as a sign that he fulfills the role of Messianic Prophet (in the manner of Elijah, cf. the references in Lk 4:24-27, in the context of vv. 18ff). In Acts 2:27 and 13:35, the expression “holy one” in Psalm 16:10 (where the Hebrew adjective is dys!j* rather than vodq*) is clearly intended as a Messianic reference, applied specifically to the resurrection of Jesus (cf. vv. 24, 30-31ff, 36). The title also has a Messianic (Davidic) significance in Rev 3:7.

These factors, taken together, make it all but certain that here, in v. 69, Peter similarly uses the title “the holy one of God” in a Messianic sense—though it is not immediately clear which Messianic figure type is primarily in view. The immediate context of the Feeding Miracle (vv. 1-14) suggests a Messianic Prophet (like Elijah); however, the Bread of Life Discourse (as well as the wider literary context of the Johannine Gospel) indicates that a Prophet like Moses is intended. Yet the reference in verse 15 also raises the possibility that a royal (Davidic?) Messiah may be in view as well. In any case, the Messianic identity of Jesus is very much the focus of Peter’s confession in the Synoptic Gospels:

“You are the Anointed (One) [i.e. the Messiah]”
(Mk 8:29)

The Lukan version corresponds generally with the Johannine tradition here:

“You are the Anointed (One) of God” (Lk 9:20)
“You are the Holy (One) of God” (Jn 6:69)

From the standpoint of the Johannine theology, the title “holy (one)” also refers to Jesus’ identity as the (pre-existent) Son of God, sent to earth from heaven by God the Father. This gives to the Messianic title a deeper Christological significance, as is suggested by Jesus’ statement in 10:36:

“…(the one) whom the Father made holy [vb a(gia/zw, i.e. set apart, consecrated] and sent forth into the world”

This statement is connected with a more direct declaration of his essential identity as God’s (eternal) Son: “I am [e)gw\ ei)mi] (the) Son of God”. The Johannine theological and literary context (esp. in the Prologue) clearly connects this Divine Sonship with a strong pre-existence Christology, rather than the earlier Christology which explained the Sonship almost entirely in terms of Jesus’ exaltation (to God’s right hand in heaven) following his death and resurrection. In the Johannine writings, the confession of the true believer combines both titles— “Anointed One” and “Son of God” —with this distinctive Christological understanding, giving new meaning to the older forms.

In this regard, the main Johannine statement (in the Gospel) is not the confession by Peter, but the one by Martha in 11:27:

“I have trusted that you are the Anointed (One), the Son of God, the (one) coming into the world.”

The Gospel concludes with a similar confessional statement, in 20:31 (cp. 17:3; 1 Jn 1:3; 3:23; 5:20). The combination of titles, of course, also resembles the Matthean version of Peter’s confession, as representing a comparable (theological/Christological) development of the Synoptic tradition:

“You are the Anointed (One), the Son of the living God” (Matt 16:16; cf. 26:63ff)

Finally, I would suggest that, from the Johannine theological standpoint, the title “holy one of God” also alludes to Jesus’ association (and identification) with God’s holy Spirit. In addition to the immediate context of the Spirit-saying in v. 63 (the Christological significance of which has been examined, in detail, in recent notes), there are other aspects of the Johannine writings (Gospel and First Letter) which seem to bear this out, including the intriguing use of the title “holy one” in 1 John 2:20. I will discuss this verse in the next daily note.

*   *   *   *   *   *

Textual Note on Jn 6:69—There is some variation in the manuscripts (and versions) with regard to the text of title in Peter’s confession (cf. above). The text followed above, o( a%gio$ tou= qeou= (“the holy [one] of God”), would seem to have decisive manuscript support, representing the reading of Ë75 a B C* D L W al. In other witnesses, the title was expanded in various ways, most likely as a harmonization with the Matthean form (16:16) of the Synoptic version of Peter’s confession (cp. Mk 8:29; Lk 9:20), or with the local Johannine confessional statements in 1:49; 11:27. Cf. the brief note in the UBS/Metzger Textual Commentary (4th revised edition), p. 184, and in the various exegetical-critical commentaries (ad loc).

August 9: John 6:63 (8)

John 6:63, concluded

“…the utterances which I have spoken to you are Spirit and are Life.” (v. 63b)

In this final note on Jn 6:63, we will examine the second part of the verse (b) in terms of the second Christological difficulty (related to the Bread of Life Discourse, cf. the disciples’ reaction in v. 60) outlined in the prior notes—namely, the idea that is necessary to eat Jesus (as “bread from heaven”). The first Christological difficulty—viz., Jesus’ claim of having come down from heaven (i.e., his heavenly origin)—in relation to v. 63b, was discussed in the previous note.

(2) The need to eat Jesus (as “bread from heaven”)

This aspect of the Discourse (see vv. 27, 32f, 35, 48ff, 50, 51ff) has been discussed in the prior notes, including its specific relation to the statement in v. 63a. Now, we will be looking at v. 63b: “…the utterances which I have spoken to you are Spirit and are Life.”

In applying this statement to the idea of eating Jesus, the most obvious implication is that Jesus’ words in the Discourse to that effect must be understood (and interpreted) in a spiritual manner. If his words (r(h/mata) are Spirit, then they can only be understood correctly in a spiritual way. From the Discourse itself, it is clear that “eating” Jesus means trusting (vb pisteu/w) in him (i.e., as the one sent by God the Father from heaven). This is indicated clearly in vv. 29, 35f, 40, 47; even so, Jesus’ hearers at the time (including his disciples) would have found it difficult to understand the connection. His words became particularly “harsh” (v. 60) once Jesus began to explain this eating in terms of eating his flesh (v. 51). Some of those who heard him naturally asked, “How is this (man) able to give us [his] flesh to eat?” (v. 52).

Modern commentators continue to be “tripped up” (v. 61) over this point, but for a different reason—as many take more or less for granted that the eucharistic language in vv. 51-58 refers to a physical eating of the (sacramental) bread (i.e., in the Lord’s Supper ritual). Against this understanding, verse 63 suggests that a spiritual interpretation of the Supper is intended.

The shift from the motif of “bread” to “flesh” represents a narrowing of focus—from the Son’s incarnate “stepping down” (to earth as a human being) to the fulfillment of his mission through his death (as a human being). While the idiom of eating is the same in both instances, the emphasis of the “bread” motif is on Jesus’ heavenly origin (“bread from heaven”), while that of “flesh” (and “blood”) is on his sacrificial death. In both instances, “eating” refers to trust in Jesus (cf. above)—i.e., trust in his heavenly origin (“bread [from heaven]”) and trust in his sacrificial death (“flesh [and blood]”).

Trust results in receiving the Spirit, which the Son gives/sends to believers, having himself received it from the Father (3:34f). Only when the believer has come to be born “from above” (3:3-8)—that is, from the Spirit—is he/she able to recognize the heavenly origin and spiritual nature of Jesus’ words (cf. 3:31ff), and to begin to grasp their true meaning. Spiritual words can only be understood in a spiritual way (cp. 1 Cor 2:13ff).

In 4:10-15, the very idiom of eating/drinking is applied to the idea of believers receiving the Spirit, as the parallel in 7:37-39 makes clear. It is fair to assume that the “living bread” in chap. 6 (vv. 51) has a correspondingly similar meaning as “living water” in 4:10f; 7:38. In both instances the living (zw=n) nourishment is given by Jesus (4:10, 14; 6:27, 33, 51), just as he gives the Spirit (1:33; 16:7b; 20:22; cf. also 3:34f). Elsewhere in the Gospel, it is life (zwh/) that the Son (Jesus) gives (5:21, 26; 6:33, 57; 10:28; 17:2, etc). There is certainly a very close connection between Life and the Spirit, as stated here in v. 63.

Thus, what the believer takes in (i.e., ‘eats’ or ‘drinks’) is the Spirit, which is also living (zw=n)—which refers to the Divine/eternal life (zwh/) that God possesses. The Son gives life, but so does the Spirit (according to v. 63a); the implication is that the Son gives life through the Spirit. However, in the Bread of Life Discourse, the “living” bread is not just given by the Son, it is identified with the person of the incarnate Son (Jesus) himself. From the standpoint of the Johannine theology, this is best understood by the principle that the Son (Jesus) is present in the believer through the Spirit. Thus, one “eats” Jesus by trusting in him, and thus receiving the Spirit, which gives eternal life that the believer possesses (“holds”) within; the eternal Son (Jesus), who is life (1:4; 14:6), is also personally present through the indwelling Spirit. In so doing, one also eats/drinks the “flesh/blood” of Jesus, meaning that the life-giving (and cleansing) power of his death is communicated to believers, through the Spirit (cf. the earlier note on 1 Jn 1:7ff).

But what relation does this have to the specific words (r(h/mata) uttered by Jesus? In a sense, the believer also ‘eats’ these words, though in the Johannine idiom this is expressed more properly through the idea of the word(s) abiding within the believer, utilizing the key-verb me/nw (“remain, abide”). As discussed in the previous note, the singular noun lo/go$ can refer both to (1) a specific saying or teaching by Jesus, and (2) to the living/eternal Word of God (of the Johannine Prologue, 1:1-2, 14) with whom Jesus (the Son) is personally identified. In 1 John 1:1, these two aspects are blended together with the traditional use of lo/go$ to refer to the “account” of Jesus (i.e., the Gospel). The words abide through the presence of the abiding Word, though the repeated exhortations (in the Gospel and First Letter) indicate the importance of believers holding firm to the teachings (and example) of Jesus which they received. For the key Johannine references in this regard, using the verb me/nw, cf. 5:38; 6:27, 56; 8:31; 14:17; 15:4-10; 1 Jn 2:14, 24, 27-28; 3:9, 24; 4:12-13, 15-16; 2 Jn 2, 9. The words give life because the abiding Word gives life; both are Spirit, and must be understood and recognized according to the Spirit.

In the next daily note, we will look briefly at the confessional statement by Peter in verse 68.

 

August 8: John 6:63 (7)

John 6:63, continued

“…the utterances which I have spoken to you are Spirit and are Life.” (v. 63b)

Having conducted an examination of the first part of verse 63(a) from a Christological standpoint (cf. the previous note, and the note prior), we now shall do the same for the second part of the verse (b). The Christological examination has proceeded according to the two main points of difficulty that Jesus’ disciples would have had with the teaching in the Bread of Life Discourse (see v. 60): (1) the claim by Jesus that he has come down from heaven (i.e., his heavenly origin), and (2) the idea that people need to eat Jesus (as “bread from heaven”). Let us now consider verse 63b from the standpoint of each of these Christological aspects.

(1) Jesus’ heavenly origin

The idea expressed by Jesus in v. 62 is that, once the disciples observe his exaltation (“stepping [back] up” to the Father in heaven), then they will realize that he, indeed, has “stepped down” to earth from heaven. It is this heavenly origin of Jesus (as the eternal Son of God) that underlies the type-image of the manna as “bread from heaven”; Jesus fulfills the figure-type in his own person, showing himself to be the true and living bread that has “come down from heaven”.

From a Christological standpoint, Jesus’ identity as the eternal (and pre-existent) Son of God means that he, like God the Father, possesses the fullness of the Spirit, along with the Father’s life-giving power. If God the Father is Himself Spirit (4:24), then so also is the Son, having received the full measure of the Spirit from his Father (3:34f). The creative, life-giving power of God is also possessed by the Son, being intrinsic to his identity; the Son receives everything that belongs to the Father, including His life-giving power—on this important theme in the Gospel, see esp. 1:4ff; 5:26; 6:57; 14:19.

These attributes of Spirit (pneu=ma) and Life (zwh/) are things which the Son (Jesus) possesses, and which he, in turn, is able to give to believers. He communicates them directly to believers by his presence in/with them through the Spirit. And a principal idiom of this communication is that of the word, of speaking. As the Paraclete-sayings, in particular, make clear, Jesus speaks to believers through the Spirit (see esp. 16:12-15).

From a theological standpoint, if the Son shares in the Divine Spirit (as God, 1:1; 4:24; 10:30), having received the fullness of God’s Spirit (3:34f), then also his words are Spirit; Jesus says as much here: “the utterances which I have spoken to you are Spirit”. This can be understood several ways, according to several specific implications of the theological premise:

    • The Son’s words have a spiritual source. The Divine/heavenly origin of Jesus’ words is expressed quite clearly in 3:31ff, and in v. 34 the connection between the Son’s speaking and the Spirit is explicit:
      “For the (one) whom God (has) sent forth speaks the utterances of God, for not out of a measure does He give the Spirit.” (cp. 8:47)
      Elsewhere in the Gospel we find the repeated theme of the Son saying what he has heard from the Father (7:17; 8:26, 28, 38, 40; 12:49; 14:10, 24; 15:15), implying that his words ultimately come from God the Father (who is Spirit, 4:24).
    • The Son’s words have a spiritual nature. This is explained best in terms of the association between the Spirit and life; in the Gospel of John, the noun zwh/ almost always refers to the Divine/eternal life possessed by God, but this can also be related to the physical motif of resurrection-life (as in chaps. 5 and 11). The life-giving (i.e., Divine/Spiritual) power of the Son’s words is most clearly expressed in 5:21, 24-29, but the implication is also present in 5:39-40; 8:31-32; 10:10, 16; 12:50; 17:2-3, 14, and elsewhere.
    • The Son’s words must be received and understood in a spiritual manner. This principle is implicit throughout the Gospel Discourses, in which Jesus’ words always have a true and deeper meaning that goes beyond the apparent meaning. The audience typically misunderstands the key sayings or statements of Jesus, which utilize images and motifs from tradition or the natural world; this provokes questions which lead to further explanation/exposition by Jesus. The exposition, which points to the true (spiritual) meaning of the sayings, is of a Christological nature, focusing on Jesus’ self-identity as the (eternal) Son and his relationship to the Father (including the mission for which the Father sent him to earth from heaven). Only a person who has been “born from above”, from the Spirit, is able to see/know the true meaning of the Son’s words (3:3-8; cf. also the Paraclete-sayings 14:26; 15:26; 16:7ff, 13-15).

Along with these points, there is the fundamental theological theme of the Prologue, identifying Jesus, the eternal Son, also as the eternal Word/Wisdom (Logos) of God (1:1-2, 14). The close connection between the Divine Word (lo/go$) and the Divine Life (zwh/) is also a central theme of the Prologue (v. 4), assuming the theological tradition of the role of God’s Word (and Wisdom) in creating life (v. 3).

In 6:63 (also v. 68), the plural r(h/mata (sing. r(h=ma) is used; often translated “words”, r(h=ma properly refers to something spoken or uttered (i.e., “utterance”). In the Gospel of John, r(h=ma is always used in the plural, referring to specific things said by Jesus (the incarnate Son) during his time on earth. However, there can be no real doubt about the relationship between these “words” (r(h/mata) and the eternal Word (lo/go$) of the Prologue. The noun lo/go$ has a broad semantic range that resists easy or consistent translation in English. It can refer to a specific saying or teaching, as by Jesus, cf. 2:22; 4:41; 7:36, etc. This is how it is used by the disciples here in their complaint: “This word [lo/go$] is hard…” (v. 60).

At times, lo/go$ in reference to the saying(s)/teaching of Jesus, hints at the deeper theological meaning of lo/go$ in the Prologue. Of particular importance in this regard is the statement in 5:24:

“the (one) hearing my word [lo/go$], and trusting in the (One hav)ing sent me, holds (the) Life of the Age(s) [i.e. eternal life]” (cp. 17:3)

Another Johannine theme is of the Son’s word (lo/go$) abiding/remaining in the believer, being kept/held within—8:31, 37, 51ff; 12:48; 14:23-24; 17:6, 14ff; on the theme in 1 John, cf. 1:10; 2:5ff, 14. It is hard to separate this from the related idea of God’s eternal Word, identified with the person of the Son (Jesus), abiding within (and among) believers; cf. this important theological use of the verb me/nw (“remain, abide”) in the Gospel and Letters of John. Particularly in 1 John, the twin ideas of God’s word (identified with the Gospel and teaching [of Jesus]) and of God Himself (through the Son) abiding in the believer can scarcely be separated; cp. the use of lo/go$ in 1:1 with the me/nw-passages in 2:14, 24, 27-28; 3:6, 9, 14-15, 24; 4:12-13, 15-16.

It is understandable that the disciples, unable to discern the true meaning of Jesus’ words, or recognize their spiritual nature, or comprehend their Christological significance, would complain of their difficulty (6:60). Moreover, in the context of the Johannine theology, it is quite appropriate that they would declare “this word [lo/go$] is hard!”

In the next daily note, the last of this series, we will examine v. 63b in the light of the second Christological point of difficulty (cf. above). At the same time, in conclusion, we will consider v. 63 in relation to the confessional statement by Peter in v. 68.

 

 

August 5: John 6:63 (5)

John 6:63, continued

The transitional, connecting point between the Bread of Life Discourse (vv. 22-59), and the sayings/teaching of Jesus in vv. 60-71, is the response by the disciples in v. 60, in which they complain of the harshness (and difficulty) of their master’s words. In the literary and theological context of the Discourse, there are, as I have noted, two main sources of difficulty: (1) the claim by Jesus that he has come down from heaven (indicating his heavenly origin), and (2) the idea that people need to eat Jesus (as “bread from heaven”). Both of these are significant in terms of the Johannine Christology that is expressed in the Gospel, and both Christological themes certainly relate to Jesus’ statement in v. 63.

Let us begin with the first theme—that of Jesus’ heavenly origin. This aspect of verse 63 was discussed in the previous note, particularly in relation to the question in v. 62, and the idea of the disciples seeing the exaltation (“stepping up”, vb a)nabai/nw) of Jesus. Now we turn to the Christological point proper—viz., that Jesus, as the Divine Son sent by God the Father, has come down (“stepped down”, vb katabai/nw) to earth from heaven. In the theological setting of the Gospel (expressed most clearly in the Prologue), this implies Jesus’ eternal pre-existence as the Son/Logos of God.

How does this Christology relate specifically to verse 63? Let us look again at the Spirit/flesh contrast in v. 63a:

“The Spirit is the (thing) making (a)live, the flesh does not benefit anything!”

In the Johannine Gospel (as also in 1 John), the term sa/rc (“flesh”) refers specifically to one’s life and existence as a human being. In 3:6 (cf. also 1:13), an ordinary human (physical/biological) birth is in view, while in 8:15; 17:2 sa/rc denotes the human condition (on earth) more generally. Only in 1 Jn 2:16 is the word used in the kind of negative religious-ethical sense so familiar from Paul’s letters. The overall Johannine usage strongly indicates that the Spirit/flesh contrast is not religious-ethical, but metaphysical and existential. It refers to the distinction between the Divine and the human.

Of particular importance is the Christological use of sa/rc in the Gospel prologue (1:14), followed by the confessional statement in the Letters (1 Jn 4:2 [par 2 Jn 7]):

“And the Word [lo/go$] came to be flesh and set up tent [i.e. dwelt] among us, and we looked at [vb qea/omai] his splendor, splendor as of an only (Son) alongside (the) Father…”
“…every spirit that gives account as one (of) [i.e. acknowledges/confesses] Yeshua (the) Anointed having come in (the) flesh is out of [i.e. from] God”

From a Christological standpoint, sa/rc here in 6:63 would refer to the (incarnate) existence of the Son as a human being (“in [the] flesh”, e)n sarki/). The Spirit (pneu=ma), by contrast, refers to the Divine nature and status of the Son, in relation to God the Father. Since God is Spirit (4:24), so is His Son. Elsewhere in the Gospel, the Son receives the Spirit from the Father—so stated in 3:34-35, and implied in other passages (cf. 5:26; 6:57; 14:16, 19-20, 26; 15:26; 16:7b, 14-15; 17:5). Given the theology of the Prologue, the reference in 3:34, to the Father giving (the Son) the fullness of the Spirit, cannot simply reflect the traditional motif of the descent of the Spirit at Jesus’ baptism. The traditional (Messianic) Christology of the Baptism-scene is maintained, with no real attempt being made by the Gospel writer to harmonize this with the implications of the pre-existence Christology of the Prologue.

The Divine nature of the Spirit in 6:63 is especially clear by its characterization as “making (a)live” (vb zwopoei/w)—emphasizing the life-giving power of God’s Spirit. In the traditional exaltation-Christology among first-century believers, this Spirit-power was associated particularly with the resurrection of Jesus, mentioned most directly in the Pauline letters (cf. Rom 1:4; 8:11; 1 Cor 15:45; 1 Tim 3:16). From his exalted place at God’s right hand in heaven, Jesus shares in the Divine Spirit (1 Cor 15:45; cp. 6:17) and is able to communicate the Spirit to believers.

The Gospel of John gives special prominence to this idea of Jesus giving the Spirit to believers, enhancing the traditional Messianic and exaltational Christology with a distinctive pre-existence Christology. From this Christological viewpoint, Jesus possession of the Spirit is part of his essential identity as God’s eternal Son. This is why Jesus can speak as he does in verse 63, even prior to his “stepping (back) up” to the Father.

How, then, should the declaration in v. 63a be understood, in terms of the Johannine Christology? Even though the Son is present in the flesh (as a human being), it is still the Divine Spirit entirely that possesses the power to give life. The flesh, even the human flesh of Jesus—simply as flesh—can do nothing without the presence of the Spirit. The Johannine Gospel expresses this Spiritual presence at two different levels, which, as I noted above, are never completely harmonized within the narrative. This can be represented chiastically:

    • Jesus’ eternal nature and identity as God’s Son
      • The Son’s incarnate existence on earth as a human being
    • The exalted Son’s return to God the Father

The Gospel narrative, from Baptism to Exaltation (death/resurrection), with its framing Spirit-references (1:32-34; 19:30/20:22), covers the central (temporal/incarnational) phase, while continually alluding to the eternal dimension (of pre-existence and return).

After the Miraculous Feeding episode (vv. 1-14), it would be natural for people to respond to Jesus, in the flesh, as a special human wonder-worker. And so they did, according to verse 14, even recognizing him as a Messianic Prophet (on which, cf. Parts 2–3 of the series “Yeshua the Anointed”). Jesus himself, however, eschewed the socio-political (human) aspect of this identification, and would not allow them to exalt him in a worldly/fleshly manner (v. 15). The same contrastive theme (implying a flesh vs. Spirit / world vs. God contrast) dominates his dialogue with Pilate (18:33-38). When the crowd meets up again with Jesus (v. 25), he discerns that their attraction to him is primarily the result of his providing them with physical food to eat (v. 26)—i.e., to satisfy their flesh. Instead, as the ensuing Discourse makes clear, the primary purpose of the physical food is as a symbol of the spiritual food that he offers to humankind.

In the next daily note, we will examine v. 63a in light of this second Christological aspect.

August 4: John 6:63 (4)

John 6:63, continued

The Christological emphasis of the question by Jesus in v. 62 was discussed in the previous note. In the narrative context, the question serves as a challenge to Jesus’ disciples in the moment—as to whether they would continue to trust in him—but also is a promise of what they would see (and come to understand) in the future (much like the earlier Son of Man saying in 1:51). The difficulty surrounding Jesus’ words in the Discourse primarily involves his claim of a heavenly origin—i.e., that he has come down (lit. “stepped down”, vb katabai/nw) from heaven. Fundamentally, then, verse 62 entails a Christological point—viz., the disciples can trust that the Son (Jesus) came down from heaven, because they will see him going back up (vb a)nabai/nw, “step up”) to heaven.

Before proceeding, it is worth mentioning briefly the specific wording used in v. 62. The expression “the Son of Man” (o( ui(o\$ tou= a)nqrw/pou) and the verb a)nabai/nw (“step up”), used in the special Johannine theological sense, have already been discussed. The verb qewre/w is one of several sight/seeing verbs used by the Gospel writer—again in the special theological/Christological sense of seeing = knowing = trust in Jesus that leads to knowledge/vision of God. The specific verb qewre/w denotes looking closely at something (vb qea/omai)—i.e., being an observer or spectator (qewro/$). The idea, then, is that the disciples will observe the “stepping up” of the Son of Man (i.e., Jesus), much like the promise of vision in the Son of Man saying of 1:51. The verb occurs 24 times in the Gospel (out of 58 NT occurrences), making it something of a Johannine keyword; for other instances with a clear theological/Christological significance, cf. 6:40; 12:45; 14:17, 19; 16:10, 16-17ff; 17:24.

What is that they will observe? The verb a)nabai/nw, in the special Johannine theological sense (and usage), refers to the exaltation of the Son (by God the Father); elsewhere in the Gospel, this is expressed by the verb u(yo/w (“lift high”), where it is specifically used in Son of Man sayings with a comparable meaning and significance to that of 6:62—cf. 3:14; 8:28; 12:32, 34. The “stepping up” by the Son is thus a result of his being “raised/lifted high” by the Father. This ascent, within the context of the Johannine narrative, involves a process—viz., of Jesus’ death, resurrection, and return to the Father. The disciples of Jesus will, in different ways, observe this process. And, when they see him “stepping up” to God the Father, then they will truly understand and know that he has “stepped down” to earth from heaven.

The heavenly origin of the Son is also indicated here by the phrase “(the place) where [o%pou] he was [h@n] at the first [to\ pro/teron]”. The imperfect form of the verb of being (h@n, “he was”) has special significance in the Gospel of John, due to its repeated use in the Prologue (1:1-2, 4, 8-10, 15 [par 30]), where it refers to the eternal pre-existence of the Son (and Logos). Particularly in 1:1-2, the Son’s presence with the Father in heaven is clearly indicated. Jesus’ return to the Father’s presence (in heaven) is alluded to at a number of points in the Gospel (esp. in the Last Discourse), being stated most clearly in 14:28; 16:10, 28, and 17:5, 11, 13, 24. The expression to\ pro/teron (“the first”) is comparable to the use of a)rxh/ (“first, beginning”) in 1:1-2; 8:25; 1 Jn 1:1; 2:13-14; cf. also prw=to$ in 1:15, 30. Again, these terms have Christological significance, in reference to the pre-existence and deity of Jesus (as the Son of God).

Jesus’ statement in v. 63 follows after the Son of Man saying (question) in v. 62, and thus should be understood in light of the Christological emphasis of v. 62. But how, exactly, does v. 63 relate to v. 62? If the question, as both a promise and a challenge, involves seeing the exaltation (“stepping up”) of Jesus (the Son of Man), then it would stand to reason that the statement in v. 63 should be read in this immediate context:

“The Spirit is the (thing) making (a)live, the flesh does not benefit anything! (and) the utterances which I have spoken to you are Spirit and are Life.”

The initial contrast, between the Spirit and the flesh (sa/rc), would then relate to the seeing of the exalted Son of Man—that is, one sees it through the Spirit, not through the ordinary eyes of the flesh. But how does one “see” through the Spirit? This is indicated by Jesus in the earlier Nicodemus Discourse:

“if one does not come to be (born) from above, he is not able to see [i)dei=n] the kingdom of God” (3:3)

As is clear from what follows in vv. 5-8, birth “from above” (which is also a new/second birth, via the dual-meaning of a&nwqen) means the same as birth “out of the Spirit” (e)c pneu/mato$). Elsewhere in the Johannine writings (esp. 1 John), the idiom is “coming to be (born) out of God [e)k qeou=]” (1:13, etc); but since God is Spirit (4:24), the two expressions are essentially equivalent—i.e., “out of God” = “out of the Spirit”. Once a person is born of the Spirit, he/she is able to see God and the things of God (“kingdom of God”); but it is spiritual, rather than physical, sight. Cf. the symbolism of the chapter 9 healing miracle, with the thematic motif of Jesus Christ as light (by which one sees, 1:4-9; 3:19-21; 8:12; 9:5; 11:9-10; 12:35-36, 46; 1 Jn 1:5ff; 2:8ff).

The emphasis in 6:63 is on the Spirit giving life; however, in the Gospel of John, light and life are closely connected—with the light of Jesus Christ leading to eternal life for those who trust in him (1:4; 3:19ff [in the context of vv. 15-17]; 8:12; 11:9-10 [in the narrative context of resurrection/life]). Similarly, in the Bread of Life Discourse, those who “eat” Jesus (meaning trusting in him) will have eternal life (6:27, 33, 40, 47, 51-54, 58); this is the significance of the expression “bread of life” (vv. 35, 48) and “living bread” (v. 51). The Father gives this Divine/eternal Life to the Son, and the Son, in turn, gives it to believers (v. 57; cf. also 5:25-26; 14:19).

The development of these Christological themes in the Bread of Life Discourse is complex, and vv. 62-63 represent the climax of this development. In the next daily note, we will continue with the current discussion, looking at some of the Christological aspects of verse 63 in more detail.

July 18: 1 John 5:20 (cont.)

1 John 5:20, continued

“And we have seen that the Son of God is here, and (that) he has given to us dia/noia, (so) that we might know the (One who is) true, and (that) we are in the (One who is) true, in His Son Yeshua (the) Anointed—this is the true God and Life of the Age(s) [i.e. eternal life].”

The middle two clauses of verse 20 (b) were discussed in the previous note, and the first two clauses (a) in the note prior; we now turn to the final two clauses (c).

Verse 20c:
    • “in His Son Yeshua (the) Anointed—
      this is the true God and Life of the Age(s) [i.e. eternal life].”

The first phrase here in v. 20c (the fifth clause, or phrase, of the verse), is epexegetical—that is, it explains or qualifies the previous statement: “we are in the (One who is) true”. This theological statement (cf. the discussion in the previous note) means that believers are “in” (e)n) God the Father (“the [One who is] true”). Elsewhere in the Johannine writings, this idea of being “in” God is expressed more fully by the use of the verb me/nw (“remain, abide”).

This is a fundamental Johannine theological idiom, which occurs in 1 John some 20 times. It is used to express the idea of the believer abiding in God (2:6, 10, 28; 3:6), or of God abiding in the believer (2:14; 3:9, 15, 17; 4:12), or both (2:24, 27; 3:24; 4:13, 15-16). Sometimes the idiom is expressed specifically in terms of the word/life/light/love, etc., of God, rather than God Himself, but these are simply specifications of the general theological principle, drawing upon particular attributes or characteristics related to the dynamic of the relationship between God and the believer.

The use of the verb of being (ei)mi) can substitute for the verb me/nw, whereby the union between the believer and God takes on a more essential quality, emphasizing its reality (or lack thereof) in the present. For the usage (ei)mi + e)n) in 1 John, cf. 1:8, 10; 2:4-5, 8, etc. The verb of being is used here in v. 20c: “we are [e)sme/n] in [e)n] (Him)”.

A central element of the Johannine theology is that God the Father abides in the believer (and the believer in God) through the presence of His Son (Jesus). And this quite clearly expressed by the author here; the statements (4&5) are parallel, with one building upon (and explaining) the other:

    • “we are in the One who is true [i.e. God the Father]” (because) =>
      • “(we are) in His Son Jesus Christ”

The Son makes the Father known to believers (cf. statements 1-3, v. 20ab), and is the means by which they/we are united with Him, coming to abide/remain “in Him”.

Verse 20 concludes with a final statement (6) that summarizes the entire Johannine theology:

“this is the true God and eternal Life”
ou!to/$ e)stin o( a)lhqino\$ qeo\$ kai\ zwh\ ai)w/nio$

There is debate as to the specific force of the initial demonstrative pronoun ou!to$ (“this,” or “this one”). Commentators are divided as to whether the pronoun refers to God the Father or Jesus the Son. Given that Jesus (“His Son Yeshua…”) is the nearest antecedent, it would seem most natural that ou!to$ refers to him. However, as Brown (p. 625) notes, the pronoun can sometimes refer to an earlier subject; and there is a clear (Johannine) example of this in 2 John 7:

“(For it is) that many who lead (people) astray [pla/noi] have come into the world, the (one)s not giving account as one (of) [i.e. confessing/acknowledging] Yeshua (the) Anointed (as) coming in (the) flesh—this (one) [ou!to$] is the (one) leading (people) astray and the (one) against the Anointed [i.e. antichrist].”

Even though Yeshua is the noun preceding the demonstrative pronoun, the pronoun clearly refers back to the false believer(s), called [oi(] pla/noi (“[the one]s going/leading astray”). This grammatical parallel suggests that the demonstrative pronoun here in v. 20c refers back to God the Father, rather than Jesus. The use of the expression “the true God” (o( a)lhqino\$ qeo/$) would seem to confirm this (cp. Jer 10:10; 2 Chron 15:3; 1 Thess 1:9). Beyond this, the parallel declaration in the Gospel (17:3) is decisive:

“And this [au%th] is eternal Life: that they would know you, the only true God, and the (one) whom you sent forth, Yeshua (the) Anointed.”

In the literary context of chap. 17, Jesus is addressing God the Father, referring to Him (El-YHWH), in traditional Israelite-Jewish religious terms, as “the only true God”. Almost certainly, then, the expression “the true God” here in v. 20c likewise refers to God the Father.

However, the close parallel in thought and vocabulary between v. 20c and Jn 17:3 is instructive, in that it suggests that the author has a dual reference in mind. In other words, the demonstrative pronoun (“this”) refers to God the Father and His Son Jesus Christ. The Father is the primary point of reference, but He, as the Father, cannot be separated from His Son. Indeed, the two are inseparable, especially given the Johannine theological principle (discussed above) that believers experience the God the Father through His Son.

If God the Father is the primary referent for the expression “the true God”, then it is the Son of God (Jesus) who is primarily being referred to by the expression “[the] Life of the Age(s) [i.e. eternal Life]” (zwh\ ai)w/nio$). Even though God the Father is the ultimate source of life (cf. Jn 5:26; 6:57; 12:50, etc), the Father gives this life to the Son, who, in turn, is able to give it to believers (4:14; 5:39-40; 6:27, 33, 51ff, 63; 10:28; 17:2). Life is predicated of the Son as an essential attribute (Jn 1:4; 6:48; 11:25; 14:6), and believers come to possess (“hold,” vb e&xw) this life through trust in Jesus (Jn 3:15-16, 36; 5:24; 6:40, 47; 8:12; 11:25; 20:31).

In 1 John, the author ties the possession of this eternal life, as a defining characteristic of the true believer, specifically to the fulfillment of the great dual-command (or two-fold duty [e)ntolh/]) as stated in 3:23: genuine trust in Jesus Christ (as the Son of God), and love for one’s fellow believers (according to Jesus’ own example). True believers fulfill this e)ntolh/, while false believers (like the opponents) disregard and violate it. Their false view of Jesus Christ (as the author sees it) means that they do not truly trust in him, and thus cannot hold eternal life in themselves.

The author establishes this logic at the very beginning of his work (1:1-2), and the references to “life” (zwh/) throughout the rest of 1 John (2:25; 3:14-15; 5:11-13ff) follow this same line of argument. In 5:11-13, at the close of the third and (final) section (5:5-12) dealing with trust in Jesus (in opposition to the false view of Christ held by the “antichrist” opponents), the author clearly and emphatically restates the Johannine definition of eternal life as the result of trust in Jesus. Through this trust, believers are united with God’s Son, coming to abide/remain in him; as noted above, it is through the presence of the Son that we, as believers, abide in the Father (and He in us).

Ultimately, our union with the Son is realized through the presence of the Spirit, though that particular theological point is only stated implicitly here in v. 20 (cf. the previous notes on 20a and 20b). The Spirit is the foremost of the things which the Son receives from the Father (cf. Jn 3:34-35), and which he then gives to believers. The association between the Spirit and the Life of God is so close as to almost be synonymous (cf. Jn 3:5-8ff; 4:10-15 [7:37-39]; 6:63). As the author of 1 John makes clear (3:24; 4:13), the presence of the Spirit is the ultimate evidence that we, as believers, abide/remain in God and thus possess eternal life.

References above marked “Brown” are to Raymond E. Brown, S.S., The Epistles of John, Anchor Bible [AB] vol. 30 (1982).

July 17: 1 John 5:20 (cont.)

1 John 5:20, continued

“And we have seen that the Son of God is here, and (that) he has given to us dia/noia, (so) that we might know the (One who is) true, and (that) we are in the (One who is) true, in His Son Yeshua (the) Anointed—this is the true God and Life of the Age(s) [i.e. eternal life].”

The first two clauses of verse 20 (a) were discussed in the previous note; we now turn to the next two clauses (b).

Verse 20b:
    • “(so) that we might know the (One who is) true,
      and (that) we are in the (One who is) true,”

The i%na-clause, which I believe covers both statements of v. 20b, expresses the purpose (and expected result) of the understanding (dia/noia) that the Son, in his abiding presence (through the Spirit), gives to believers. The i%na conjunction thus is to be rendered “so that…”.

In the first statement here (clause three), the expressed purpose for the dia/noia that the Son gives is so that (i%na)…

“we [i.e. believers] might know [ginw/skwmen] the (One who is) true [to\n a)lhqino/n]”

The substantive adjective (with the article), o( a)lhqino/$, is a title for God the Father. The theme of truth is fundamental for the Johannine writings:

    • the noun a)lh/qeia occurs 25 times in the Gospel and 20 in the Letters (45 out of 109 NT occurrences)
    • the adjective a)lhqh/$ occurs 14 times in the Gospel and 3 times in the Letters (17 out of 26 NT occurrences)
    • the adjective a)lhqino/$ occurs 9 times in the Gospel and 4 in 1 John (13 out of 28 NT occurrences); if we count (as Johannine) the 10 occurrences of a)lhqino/$ in the book of Revelation, then all but five of the NT occurrences are in the Johannine writings, making it very much a distinctive keyword.

Drawing upon Old Testament tradition (e.g., Psalm 18:30; 19:9; 25:5; 43:3; 86:11; 119:142, 160; Prov 30:5; Isa 45:19; 65:16; Jer 10:10, etc), truth is viewed as a fundamental attribute of God—for this use of the adjective a)lhqino/$ (and a)lhqh/$), cf. Jn 3:33; 7:28; 8:26; 17:3 (cf. also 4:23; 5:32). Somewhat more commonly, in the Johannine writings, it is applied to Jesus—as the “true light” (Jn 1:9; 1 Jn 2:8), the “true bread from heaven” (6:32, cp. v. 55), and the “true vine” (15:1); cf. also 7:18; 8:16. It is used of believers (as true worshipers of God) in Jn 4:23 (cp. 18:37).

In addition to being an attribute of God, reflecting His nature and character, the adjective “true” also reflects the Israelite religious tradition of El-YHWH as the (only) true God (e.g., Jer 10:10; 2 Chron 15:3). With regard to this monotheistic orientation (and polemic), as inherited by early Christians, cf. here the author’s closing warning against ‘idols’ in verse 21.

The statement in clause three encapsulates the Johannine theology, expressed more fully in the Gospel (17:3):

“And this is the Life of the Age(s) [i.e. eternal life]: that they would know you, the only true God, and the (one) whom you sent forth, Yeshua (the) Anointed.”

The i%na-clause (in bold above) is virtually identical with the clause here in v. 20.

As noted above, in the Johannine writings, truth is an essential attribute of Jesus, God’s Son. It is expressed by way of essential predication (by Jesus Himself) in Jn 14:6: “I am…the truth” —one of the famous “I am” (e)gw\ ei)mi) declarations by Jesus in the Gospel; cf. also 1:14, 17. However, it is equally associated with the Spirit—including the specific title “Spirit of truth” (Jn 14:17; 15:26; 16:13; 1 Jn 4:6); cf. also Jn 4:23-24. The idea that the Spirit will lead/guide believers in the way of “all truth” (Jn 16:13), teaching them the truth, is present also in 1 John (2:21, 27), and is reflective of a Johannine spiritualism. In 1:6-8 and 2 Jn 2, 4; 3 Jn 3-4, 12, truth seems to be identified with the abiding presence of the Spirit; similarly, being “of the truth” (belonging to it, and ‘born’ of it), 3:19 (cf. Jn 18:37), is comparable to (and largely synonymous with) the Johannine idea of believers being born “of the Spirit” (Jn 3:5-8). Truth is an essential predicate of the Spirit, just as it is of Jesus:

    • Jesus: “I am…the truth” (Jn 14:6)
    • “the Spirit is the truth” (1 Jn 5:6; cp. with Pilate’s question in Jn 18:38)

This brings us to the fourth clause, which I regard as being governed by the same i%na purpose-clause:

“(so that we might know that) we are in the (One who is) true”

This is another fundamental Johannine theological belief—viz., that believers abide in God the Father, in union with Him. This union takes place through the Son (Jesus), which, in turn, is realized through the presence of the Spirit. This is the idea expressed here, in shorthand form. The presence of the Son (through the Spirit) makes the Father known to us, and allows us to abide/remain in Him. It also gives us the knowledge that we abide in Him (and He in us)—a point expressed more clearly by the author in 3:24—

“…and in this we know that He remains in us—out of [i.e. from] the Spirit which He gave to us”

and similarly in 4:13:

“In this we know that we remain in Him, and He in us: (in) that He has given of His Spirit to us.”

In the next daily note, we will examine the last two clauses of verse 20.

July 14: 1 John 5:20

1 John 5:20

The author closes the section 5:13-20 with the last of three successive declarations that each begin with oi&damen (“we have seen [that]…”, i.e., “we know…”); cf. the previous notes on vv. 18 and 19. These statements reflect the author’s declaration of his intent and purpose for writing in v. 13 (cp. Jn 20:31). Verse 20 serves an effective summary of the Johannine theology:

“And we have seen that the Son of God is here, and (that) he has given to us dia/noia, (so) that we might know the (One who is) true, and (that) we are in the (One who is) true, in His Son Yeshua (the) Anointed—this is the true God and Life of the Age(s) [i.e. eternal life].”

This relatively long theological statement is comprised of six clauses or phrases. It may be helpful to look at these, two at a time, dividing the verse into three parts (a-c).

Verse 20a:
    • “And we have seen that the Son of God is here,
      and (that) he has given to us dia/noia,”

The first clause, beginning (like vv. 18 and 19) with the verb form oi&damen (“we have seen”), emphasizes again the unity and solidarity between the author and his readers, representing (together) members of the Community of true believers (cf. the previous note). The three oi&damen-statements may be compared:

    • “We have seen that the (one) having come to be (born) out of God does not sin…” (v. 18)
    • “We have seen that we are of God…” (v. 19)
    • “We have seen that the Son of God is here…” (v. 20)

The identity of believers as those born of God (v. 19), and thus protected from sin (v. 18), is realized through the abiding presence of Jesus Christ (God’s Son). The verb h%kw here in v. 20 could be understood in terms of Jesus having come here—viz., as a reference either to the incarnation and/or to the coming of the Spirit. However, I think that the present tense of the verb (h%kei, lit. “comes here”) properly reflects the idea of the Son being present here, in and among believers—that is, his abiding presence through the Spirit (cf. Jn 14:17ff, etc).

The second, following clause in v. 20a is:

“he has given to us dia/noia“

The subject (“he”), based on the first clause, must be the Son of God—i.e., Jesus Christ as the Son of God. The Son, through his abiding presence in believers, gives to them dia/noia. The noun dia/noia is a bit difficult to translate literally into English, and I have left it untranslated above. Fundamentally, it denotes the ability (and/or the process) of thinking things through (vb dianoe/omai, dia/ + noe/w mid.). For lack of a better option, the noun can be translated generally in English as understanding— “he has given to us understanding”.

According to the Johannine theology, as expressed principally in the Gospel Discourses, the Father gives to the Son, and the Son, in turn, gives to believers (see esp. Jn 3:34-35; 5:21; 6:27, 32ff, 57; 10:28-29; 17:8-9ff). The noun dia/noia is not mentioned elsewhere as one of the things that is given (indeed, the word occurs only here in the Johannine writings); however, the idea that the Son (Jesus) gives knowledge and understanding to believers is present at a number of points (e.g., 8:32; 10:38; 14:4ff; 16:30; 18:37). In particular, Jesus, as the Son, makes the Father known—cf. 8:19, 28f, 38ff; 10:14-15, 38; 12:50; 14:6-7ff, 20ff; 15:15; 17:3, 6-8ff, 26. And is certainly the principal focus of the understanding (dia/noia) the Son gives to believers, here in v. 20a—viz., the ability to understand about God the Father, the True God.

This understanding comes as the Son is present here, in and among believers. Based on the famous Paraclete-sayings in the Gospel Last Discourse, and confirmed here by the author in 1 John, we must regard this understanding (dia/noia) to be the product of the Spirit teaching believers “all things” (Jn 14:26; 15:26; 16:12-13ff; 1 Jn 2:20, 27). The teaching ministry of the Son, making the Father known to us, continues through the abiding presence of the Spirit. A particularly important point, however, for the author of 1 John, is that this continued teaching (through the Spirit) does not—and will not—contradict the historical tradition (in the Gospel) of the teaching of Jesus when he was present on earth (in the past) with his disciples. In an upcoming article, I will be exploring how the spiritualism of the Johannine Community may have been realized differently, by the author and the opponents [in 1-2 John], respectively.

In the next daily note, we will look at the next two clauses, in v. 20b.