Gospel of John
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THE GOSPEL ACCORDING TO JOHN GENERAL INTRODUCTION How do we read and interpret the Gospel? Gospels are not eyewitness reports or biographies of Jesus. They are collections of Jesus’ words and deeds put together from the perspective of resurrection experience that the disciples had in response to the particular need of the community (Johannine community). The way we read therefore depends on the questions we have at the beginning of our reading. They are: 1. Historical questions: What really happened? 2. Redactional or Editorial questions: What the author tries to convey through the gospel? Author meaning. 3. Hermeneutical questions: What does this text mean today? It is concerned with text meaning. Meaning and significance of the text to us in our context. A. HERMENEUTICAL PRINCIPLES FOR BIBLICAL EXEGESIS: Four Sutras 1. Author meaning is not immediately accessible to us when we read the text due to historical i distance and the cultural gap between the community in which the text emerged and us. How do we over come? Historical-critical method will help us in this regard. 2. Author meaning is not identical with the text meaning due to the semantic autonomy of the written text. Though the original context has changed and original readers are no more, the text has its own autonomy. When the text is separated from author, context, readers, and the text has autonomy to communicate new meaning to new readers. This is called semantic autonomy. Consequences of the semantic autonomy are one text can have many meanings. The challenge is regarding validity of interpretation. We can think of two types of validity: Hermeneutical validity : Any interpretation follows rules and regulations of science. E.g. Structure, form, symbol etc. Parable narration is different from miracle narration. Religious validity : If the interpretation respects the religious experience communicated by the author then it has religious validity. Hermeneutical interpretation may or may not be accepted by the community, because we are dealing with religious matter and 1
Transcript of Gospel of John
THE GOSPEL ACCORDING TO JOHN
GENERAL INTRODUCTIONHow do we read and interpret the Gospel? Gospels are not eyewitness reports or biographies of Jesus. They are collections of Jesus’ words and deeds put together from the perspective of resurrection experience that the disciples had in response to the particular need of the community (Johannine community). The way we read therefore depends on the questions we have at the beginning of our reading. They are:1. Historical questions: What really happened?2. Redactional or Editorial questions: What the author tries to convey through the gospel? Author meaning.3. Hermeneutical questions: What does this text mean today? It is concerned with text meaning. Meaning and significance of the text to us in our context.
A. HERMENEUTICAL PRINCIPLES FOR BIBLICAL EXEGESIS: Four Sutras1. Author meaning is not immediately accessible to us when we read the text due to historical idistance and the cultural gap between the community in which the text emerged and us. How do we over come? Historical-critical method will help us in this regard.2. Author meaning is not identical with the text meaning due to the semantic autonomy of the written text. Though the original context has changed and original readers are no more, the text has its own autonomy. When the text is separated from author, context, readers, and the text has autonomy to communicate new meaning to new readers. This is called semantic autonomy. Consequences of the semantic autonomy are one text can have many meanings. The challenge is regarding validity of interpretation. We can think of two types of validity: Hermeneutical validity: Any interpretation follows rules and regulations of science. E.g. Structure, form, symbol etc. Parable narration is different from miracle narration. Religious validity: If the interpretation respects the religious experience communicated by the author then it has religious validity. Hermeneutical interpretation may or may not be accepted by the community, because we are dealing with religious matter and not secular matter. Our interpretation must be in conformity with religious experience communicated to us by the author.3. In a Christian interpretation of the scripture the text meaning should be in continuity with the author meaning. It should evoke religious experience in us.4. In a contextualized interpretation of the scripture the text should be sensitive to the local context, that is, local reality and local spirituality. The socio-politico-economic situation and the spiritual-cultural mind. A certain attitude to life that is typical of Indian. Indian reality: 1. Massive Poverty, 2. Religious Plurality, 3.Oppressive caste system, 4. Gender inequality, 5. Human rights violation.Asian spirituality according to George Soares Prabhu: 1. Indian thinking is cosmo-centric rather than anthropocentric.2. Indian thinking prefers the logic of inclusion rather than the logic of exclusion, that is, both and, not either. Or. 3. The purpose of study is Moksha or enlightenment and not acquisition of knowledge or information.
To Summarise: We can Think of Three Worlds:
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1. World Behind the Text: Johannine community, its sociological setting and their needs. It is dealt within historical investigation. 2. World in the Text: Gospel of John. Its stories, plots, metaphors, symbols etc. It is dealt by literary criticism. 3. World in Front of the Text: It is our local contemporary context. It is taken care by hermeneutical approach. What does the text mean to us.
I. WORLD BEHIND THE TEXT: B. INTRODUCTION TO THE GOSPEL OF JOHN:Some basic questions like who, for whom, why, when, and where of the gospel will be dealt here.
1. Authorship: Who wrote the Gospel? Book of revelation identifies itself with John. But gospel of John does not have explicit indication. Internal evidences: Jn 19:34-35 – Who was at the crucifixion. Jn 21:24 - `Beloved Disciple'. Who is this Beloved Disciple? As far as gospel is concerned, it does not identify him with John.External Evidences: Irenaeus identifies the author as John, the son of Zebedee, as the beloved disciple. Our question is, how do we understand the Beloved Disciple.1. Ancient understanding of authorship is author and writer can be different. E.g. Paul and his writings. 2. Beloved Disciple is symbol of Johannine theology. Beloved disciple is ideal disciple. From the gospel, we know that beloved disciple was present at last supper and the one who first believed at the tomb Jn 20:8.
2. Johannine community: To Whom is it written?1) To the Jewish Christian community. Why do we say so? Because Jesus in the gospel of John is presented as fulfilment of OT. Titles attributed to Jesus: Jn 1:29, 36 - Lamb of God; Jn 1:41, 45 - Messiah/ Christ; Jn 4:25 - I am who I am. All these titles make sense to Jewish readers.2) Gospel of John is written in Greek. The author takes care to translate it in Aramaic word and Hebrew word. Jn 1:41- Messiah means anointed; Jn 1:38 - Rabbi means teacher; Jn 9:7 - Siloam means sent one. These express that it is written to Jewish Christian community living in Diaspora meaning outside Palestine.3) Why does the author use abstract terms? In the prologue Jesus is presented as eternal Logos. Then there is the use of dualistic terms, like light and darkness etc. These come from Greek/ Hellenistic theology. This indicates Johannine community also had Greek and Gentile Christians as integral part.4) 4:1-42 – Samaritan mission. This shows Samaritan Christians too were integral part. So it goes beyond ethnic and regional barrier. The gospel has universal character. It is to the universal community. Jn 3:16 – Jesus’ mission of the world. God so loved the world and not merely people of Palestine; Jn 4:42 - Jesus is the saviour of the world; 8:12 – Jesus is the light of the world.
3. Socio-political setting: Why was it Written? Purpose. Chapters 5-10 express hostility between Jesus and Jewish community. It indicates that it was written at a time of tension between Christians and Jews. 9:22; 12:42; 16:2. ‘Apo-sunagogos’ is used three times in John. It indicates the pastoral problem of the situation. Gospel is written to encourage the faith of Christians who were expelled from synagogue. The situation was that the community was going to have a final separation. The purpose is to encourage. It is
expressed in Jn 20:31 - you may come to believe. Believe (aroist subject) - you may come to believe, (present subject) - you may go on believing.
4. Place and date of composition: When was it Written? Final composition. 1. The earliest date could be 80 - 90 CE and the latest 100 –110 CE. So between 90 –100 CE. Reasons for this stand are: i) Expulsion from the synagogue took place in 80-90 CE. So it would be only after this date. ii) Theology of the Gospel of John suggests a theology of later age, that is concerns of the second generation Christianity. It means first generation, that is, disciples and apostles who had link with Jesus are no more. Two examples for this understanding. a) Realised eschatology of John: 4:25; 5:25 - truly ... live. It seems to be response to indefinite delay of Parousia. Eschatology is blessings of God at the end of the world. Resurrection, judgement, eternal life will take place at the end of time was the traditional understanding. John says what you expect at the end of time is realized here and now. Resurrection is realized when you come to face Jesus Christ. Judgement is in your openness to revelation. You are your own judge. If you refuse to believe ongoing revelation in the mission of Christ, you are condemned. Eternal life is already realized when you are open to revelation and say yes to God. Anyone who believes in Jesus shall receive eternal life. 20:22 – Receive the holy Spirit. The moment you are open to receive the holy spirit you have eternal life. Eternal life is to share the life of God. 5:24 – One who hears my word and believe him who sent me has eternal life; 5:25 – Now is the hour, dead will hear the Son of God, those who hear will live; 5:28 – Those in the grave will hear his voice. So eternal life is received the moment we say yes to God. The people thought the second coming of Christ would be during their lifetime. It did not happen. So they were disappointed. John answers them saying that we are already in the messianic era. So realized eschatology responds to the pastoral question. b) Johan nine Paraclete Theology: Paraclete (G), which means counsellor. Role of Parakeet 14:16-17 – Will teach you: 14:26 – Will help you to discern; 16:13ff. – Remind you everything Jesus taught Second century Christians wanted to have assurance that they too have the teachings of Jesus. Holy Spirit is the continuing presence of Jesus. It was the need of the community because of the absence of charismatic leaders and apostles. 2. Archaeological discovery: Second century papayrii text of the gospel of John was found in Egypt during excavation. That means it reached Egypt by second century. So most probably written in 90- 100 CE.
Where was it Written? Scholars propose 3 places. They are:a) Alexandria (Egypt), because the manuscripts are found there and due to its wide-circulation there. b) Antioch (Syria), because of its resemblance with Odes of Solomon.c) Ephesus, because, i) Diaspora community: Written for Jewish community outside Palestine. ii) Ephesus is the place where Christians experienced expulsion from the synagogue. Rev 2:9 and 3:9 give us the indication. iii) Polemic attitude to disciples of John the Baptist: Acts 19:1-7 - Paul coming and baptizing the disciples of John the Baptist, which means baptism of John the Baptist is of less importance. John does not give importance to ministry of John the Baptist as the synoptics do. Mt 3:1-12.
5. Discussions on the Unity of the Gospel:5.1. Major Problems1. Differences of Greek Style: Greek style in the prologue and rest of the Gospel is totally different. Prologue is 1:1-18. 2. Repetitions in the Gospel: 1) Two conclusions: 20:30-31- One conclusion, 21:24-25 - Another conclusion. 2) Differences in the identical texts: 6:35-50 – Jesus presents his teaching
as bread of life. 6:51-58 Jesus presents his body as bread of life. Chapters 14 and 16 are almost repetitious. Repetition indicates due to the fusion of two traditions. 3. Geographical Jumps: Chapters 5- in Jerusalem, 6 – in Galilee, 7 - again in Jerusalem. This presupposes that Jesus is in Galilee. No transition. But we should know that gospel does not give complete chronology of Jesus ministry.4. Inconsistencies: In 14:31 – Jesus says, ‘Rise, let us be on our way’ It sounds that they are going. But they do not go. Jesus gives a long discourse in chapters 15-17; in 7: 34-36 – Jesus seems to be going to hide himself, but in 7: 37- 38 he publicly says, ‘come’
5.2 Possible Solutions: 1. Theory of Accidental Displacement: Some accident took place and lines of discourses displaced. Problem of this solution is: 1. We can rearrange and bring about a Gospel that never existed in history. 2. No external evident of another ordered gospel. 3. Gospel was written on a scroll. So difficult displacement. 2. Theories of Multiple Sources: According to Bultmann John used three theories. i) The Sign Source ( Semeia Quelle) : Sign refers to the miracles in John. All the miracles are taken from a large collection of the miracles attributed to Jesus. ii) The Revelatory Discourse Source (Oftenbarensredes): All the discourses we find in the Gospel of John are taken from the larger collection of discourses. Originally it is a Gnostic document, not from historical Jesus. The task of the evangelist is to Christianise, that is, to choose some of these discourses and give historical setting and put in the mouth of Jesus. iii) Passion and Resurrection Narrative.Bultmann says, after having collected material from these three sources, the ecclesiastical redactor put them together. That was a literary and theological task. Bultmann presupposed reference to sacraments, Baptism 3:5, Eucharist 6:51-56, are the work of the ecclesiastical redactor. If we accept the problems of this theory are:1. Bultmann claimed Gnostic influence, but we have no convincing evidence of its existence in antiquity.2. Bultmann speaks of non-sacramental church of the Gospel of john.3. We cannot separate discourse from the sign or miracles. Discourses are interpretations of miracles, except in chapter 2 (miracle at Cana) and chapter 3. Long discourse of bread of life is given after the miracle of multiplication of bread. Healing of blind man is followed by a discourse on faith. Raising of Lazarus is followed by discourse on death and resurrection.3. Theory of Multiple Editions: Raymond Brown says, there are five stages in the compiling of the gospel. 1. Collecting traditional material pertaining to the life, ministry, death and resurrection of Christ. [Three stages: 1 Life and ministry of Jesus. 2 Oral tradition. 3 Written tradition.]2. Traditional material adapted to the framework of Johannine theology to respond to the needs of the community.3. Organization of this material into a written form. That is the first edition of the gospel of John.4. Evangelist, that is, beloved disciple continued to teach and proclaim. He is confronted with new problems. So the second edition of the gospel emerged. Then the beloved disciple died.5. The disciples of the beloved disciple felt the need to be in communion with early Christian community of disciples. So they incorporated other material, which would be accepted by early Christian community and wrote down the gospel.
5.3 Edition or Final Redaction:
Most of the Johannine scholars would agree with three stages of the edition of the Gospel of John.1. Collection of traditional material.2. Adaptation of the traditional material into the framework of Johannine theology and structure. It is already a first edition of the gospel of John.3. Second edition of the Gospel. A disciple of the beloved disciple has done it.If we accept this there are at least two editions. 1) Chapters 1-20 and 2) Chapters 1-21. Death and life Jesus is raised
How to substantiate two editions? Because of1. Two conclusions: Ch 20:30-31 is the first conclusion. 2. Inclusion of literary section: Conclude with same theme with which began. Ch 20 forms an inclusion with Ch 1. Inclusion is a literary technique to frame a particular section into one, having same message at the beginning and the end. i) Theme of the Holy Spirit. 1:34 - Jesus receives Holy Spirit. 20:22 - Jesus gives the Holy Spirit to the disciples before the beginning of their mission. ii) Words spoken by Jesus. 1:38 - whom do you seek? 20:15 - whom do you seek? iii) 1:29, 35, 43 - the next day. It refers to passing of days. 20:1, 19, 26 refers to days. iii) First section 1-12 and second section 13-20 – the way the author concludes the sections is similar. Ch. 12 – Setting: Tomb of Lazarus. Theme: death and life, Lazarus is raised. Ch 20 – Setting: Tomb of Jesus. Theme: Death and life, Jesus is raised.
Why did the author add Chapter 21? What is the narrative function of Chapter 21?1. The Role of Peter – Chapters 1-20 has call of Peter, but after that John does not give important role to Peter as the leader of the church. Importance is given to the beloved disciple. As a result there was controversy. Peter’s denial of Jesus is mentioned, but nothing about his response to the resurrection. How Peter reacted to the empty tomb or respond to the resurrection is not given by John Jn 20: 9-10. Faith response of Peter is missing. So Chapter 21 gives faith response of Peter and his appointment as leader. We see Peter encountering Jesus in Jn 21:15-19. By adding this and making it a conclusion of the whole gospel, the author is making the gospel acceptable to all. How does the author make Chapter 21 as integral part of the whole Gospel? 1. Made a close literary link between Chapters 20 and 21 by saying, 21:1- after these things. 2. Main characters of Ch 20 reappear in Ch 21 - Peter, Thomas.3. 21:14 - This is the third appearance to disciples. This is to show the connection with the other two. It is an editorial connection. Redactor makes the chapter 21 fit into third appearance by saying, the disciples, presence of Amen, Amen in chapters 20 and 21.
2. Misunderstanding 21: 20-23.What is the issue? The teaching of Jesus. Those who believe in Jesus will never die. This was in conflict with the community because the beloved disciple died. So this issue is taken up in chapter 21 by Peter. What was the misunderstanding? Jesus’ saying and the death of the beloved disciple. How did John respond? What is the symbol? The imagery of the Good shepherd.
Chapter 21 forms an inclusion with chapter 1: Chapter 1 Call of Peter 1:40-42
Imperative follow me 1:43; Nathaniel 1:43-51;
Chapter 21 Commission of Peter 21:15-19
Imperative follow me 21:19 Nathaniel 21:2
Features: Truly 21:18 Number pattern 2:1 on the third. This is third appearance. Jn 10 = Jn 21
Chapter 7:53-8:11: - This section is considered as later interpolation by most of the scholars because this became part of the gospel of John in 900 AD. Presitha (syriac version of the Bible) does not have this part as gospel of John. "Woman caught in adultery” is the title but actually the men were challenged and judged by Jesus. So this title is not fitting. Central message of this text is judgement. They found it missing. Chapters 7 and 8 are on judgement.
6. John and the synoptic gospels: Material shared in common with synoptic Gospels: 1) Ch 1 - Ministry of John the Baptist. 1:19-34 2) Ch 2 - Cleansing of the Temple. 2:13-22 3) Ch 4 - Healing the official’s son. 4:46-54 4) Ch 6 - Multiplication of Bread. 6:1-14 Walking on the water. 6:4-27 5) Ch 12 – Mary anointing Jesus 6) Ch 18 - 21 - Passion, death and Resurrection of Jesus.1) The Earliest Theory is Gospel of John was written to complete the story of synoptic Jesus. Problems involved are: John was written in and
2) John depended on synoptics in all its common material. Then there should be explanation for the material he differs from them. The explanation is either deliberate change or misunderstanding. If misunderstanding how is it possible. If deliberate change then necessity of analysing the text to say for what it is made. Thus it will create more problems.3) John is totally independent of Synoptic gospels. If so, then it is difficult to understand the acceptance of gospel of John as part of church.4) Modified independence: Gospel of John has an independent source of his own which is similar to Synoptic tradition. John appropriated this common material to make it applicable to Johannine community. John borrowed and incorporated material from the synoptic tradition to make it acceptable in other communities.
7. John and the Johannine Literature:John and the Book of Revelation:It is said that John is the author of the Gospel, Book of Revelation and the letters of John. However only Rev 1:1; 22:8 speak of John as author. However many say that Gospel of John and Rev. are written by different people. Reasons for saying this is:
Gospel of John Sitz in Leben: Community of John is characterised by hostility between Jews and Christians. Christians were expelled from the synagogue. Literary style: Has narrative style, having dialogue and discourse.
Theology: Has realised eschatology. Messianic era has already realised in the person and ministry of Jesus.
RevelationSitz in Leben: In Revelation the context is suffering and persecution of the church by the Roman emperor Domitian.
Literary style: Has apocalyptic style. Apocalyptic literature came into existence because of persecution (200 BCE – 200
CE) To express the saving power of God and give hope the author has used this style.Theology: In Revelation, we have future eschatology. To encourage endurance in suffering, to assure that the last word will be of God, and to give hope and courage.
To conclude there are two Christian communities living in two different contexts, with two different theologies, written in two different times in response to the particular needs of the communities using two different literary styles.
John and Letters of John:Christology in the Gospel: Emphasises the divinity of Jesus, because, at the time the gospel was written, there was no dispute concerning humanity of Jesus, since the leaders were those who had lived with Jesus. The concern was of the divinity of Jesus. In the Gospel we have high Christology.
Christology in the Letters of John : Emphasises the humanity of Jesus because, when the letters were written the situation of the community had changed due to various movements like, Doceticism (Jesus is not human. He appeared to be human), Gnosticism etc. their influence made the community to reject the humanity of Jesus. Therefore many scholars would say that the letters were written to respond to the doctrinal problems created by the misunderstanding of the gospel of John. They highlight humanity of Christ. So they have a low Christology.
This could help us to understand that both are coming from same community but at different times. John is communicating a religious experience, which has religious tradition that would demand a religious response from us.
II. THE WORLD WITHIN THE TEXTC. AN OVERALL STRUCTURE AND THEOLOGY: GOD’S REVELATION AND HUMAN RESPONSE:Objectives: To familiarize with Johannine language, structure and theology. Methodology: Simple narrative reading paying attention to God’s revelation and human response. So the questions are, what did Jesus reveal and how did he reveal? How should we respond to this ongoing revelation of God in Jesus? Structure: different scholars propose different structures. Basic structure is, Prologue 1:1-18 the book of signs 1:19-12:50 the book of glory 13:1-20:31 Epilogue 21:1-23How do we substantiate? We look at it from three viewpoints: 1) Audience 2) style 3) content. Book of Signs Book of Glory Audience: Wide audience: Jewish people, Audience: Limits itself only to believers andGentiles, Samaritans, all believers as well group of disciples. Small group.as non-believers. Style: a) Order: Miracles, actions, signs are Style: a) Order: Just the opposite. Discourse is followed by discourses. E.g. 5:1-8 - miracle, followed by action. Ch 13-17 discourses >
it is followed by 5:9-18 a conflict and that is action, i.e. death and Resurrection of Jesus.followed by a long discourse. b) Narrative: Dialogue b) Narrative: Monologue.Content: Full of signs. All signs of Content: All that happened on Thursday evening (LastJesus are placed here. supper) and appearance. Focus is on Jesus’ return
to the Father and it is understood in the Gospel of John as glorification. 13:1 /14:2 ; 13:31/16:14.
2:11Sign revealed Jesus’ glory Which Reference to sign is only once. 20:31.The signs means divine revelation through the sign. anticipated the glory of Jesus in a epicurative way.11:4,40 through the sign Jesus revealed God’s saving power.
Reasons to group them into two parts: Gospel of John is the story of the Divine Word, that is, Logos. Gospel does not begin with birth story of Jesus. Instead he goes beyond the birth. Word was with God. Gospel unravels the story of the divine.
The Prologue 1:1-18He begins with the Journey of the pre-existent, eternal, divine Word to the cosmos. Story of the Word is the story of Jesus Christ. Through incarnation the divine word enfleshed in Jesus Christ. The Word became flesh and pitched his tent among us and thus made the cosmos his dwelling place. The purpose of this journey was to give us the power to become children of God. Incarnation leads us to make our response. Two possible ways of responding, That is, to accept or to reject.
Who is this Logos? Or how do we recognize the divine word personified in Jesus Christ? The narrator describes the intervention of John the Baptist. 1:6-8 – The testimony of John the Baptist. He is described as 1) the person who is sent by Father, 2) Who is given the mission to witness Jesus, and 3) the goal is that we might believe. So identification of logos is through John the Baptist.
Jn1: 19 takes us beyond the prologue to the testimony. Four days are mentioned. Day 1. Jn 1: 19-28 and day 2. Jn 1:29-34 the ministry of John the Baptist.Day 3. Jn 1: 35-42 and day 4. Jn 1:43-51 The call to discipleship. The ministry of John the Baptist 1:19-34To give testimony to the Light and reveal the identity of Jesus. Identity of Jesus as revealed by J.B. is: 20 - Lamb of God
30 - Jesus is the pre-existed one33 - Jesus is the one who is filled with the Holy Spirit34 - Jesus is Son of God
We conclude saying that the witness of J.B. transcends traditional messianic expectations and hopes of first century Judaism.
The call to discipleship. 1:35-51The testimony of the disciples is: 38 - Jesus as Rabbi
45 - Jesus as one who fulfils the law and the prophets. (Philip) 49 - Son of God and King of Israel
These are the expectations of the first century Judaism. So the first century religious outlook binds the disciples. V. 51 – You shall see greater things … Jesus was not happy with the response of the people. He promises them that they will have greater revelation, which will empower them to give appropriate answers. 1. The confessions made by disciples fall short of what Jesus demands or expects from his disciples. 2. Jesus promises greater revelation. The questions are: 1. What does this greater revelation refer to? 2. What more is required if the faith proclamations were insufficient? What kind of faith response is needed to be fully committed disciples? Answers to these takes us to chapters 2 to 4, from Cana 2:1-11 to Cana. 4: 43-54.
The journey of faith. 2:1-4:56 Why these three chapters are a single unit? The narrator wants us to read it from a particular perspective. The technique used here is Inclusion. In 4:46 it is clearly said of Cana. It refers to the first sign. The narrator is reminding the readers about the first miracle. 4:54 shows that it is a second sign. We can see it from the perspective of human response to God's revelation. 1. From the point of revelation in chapters 2 to 4 we have the dawn of a new era.2. From the point of response, these chapters reveal a journey of faith. Glory coming from Heb kabod and Gk doxa. We identify Jesus as Logos - testimony of John the Baptist. What sort of faith is required is seen in chapter 2-4
Dawn of a new era: From the perspective of God's revelation we see chaps. 2-4 as Jesus inauguration of messianic age.Jesus reveals the Glory of God by inaugurating the era of messianic age, by making a radical break from Judaism. Jesus replaces and transforms Jewish festivals and Jewish theology.2:1-11 – Jesus is perfecting the old purification rights and traditions using six jars, water etc.2:12-23–Replacing old Jerusalem temple, which symbolized the presence of God with new which is his body.3:1-21 –New teaching on discipleship. Be born again.4: 1-42- new teaching on worship.4:43-54-Healing of official’s son, who was at the point of death Giving life is an activity belonging only to God. It is the sign of messianic era. (Mt 11:2-6).
Journey of faith: At the beginning of this section (2:1-11) we have perfect faith expressed by a Jewish woman, Mary and at the end of this section (4:43-54) we have perfect faith expressed by a gentile man. Both miracles, 2:1-11 and 4:43-54 have similar structure. They begin with a request, followed by rebuke or challenge from Jesus, followed by total faith and openness, and followed by response or action of Jesus.
What happens in between these two?1. A journey of faith within Judaism 2:12-3:36.2. A journey of faith outside Judaism 4: 1-42.
Journey of faith within Judaism is put in parallel to journey of faith outside Judaism.
1. A journey of faith within Judaism 2:12-3:36: From no faith to partial faith and full faith.No Faith
Beginning: No faith in Jesus and his teaching.
2:13-22 - Cleansing the Temple and response of Jewish people.
Partial FaithFurther: Partial faith. 3:1-21 – Jesus and response by Jewish leader/ teacher, Nicodemous. Not ready to go beyond religion,
culture and context of Judaism.
True FaithEnd: True faith expressed by J.B. 3:22-36 - John the
Baptist is presented as a friend of the bridegroom, Jesus. It shows his true faith. He is ready to disappear for the sake of Jesus. I must decrease and Jesus must increase.
2. A journey of faith outside Judaism 4: 1-42: From no faith to partial faith and full faith.
V.9 – She looks at Jesus as a Jew and as a man. No faith in Jesus.
V.19 – She perceives Jesus as a prophet who can clarify, teach, and reveal the will of God for the people. A movement from non-faith to partial faith.
v.29 - She recognizes Jesus as Messiah - True faithV.42 - whole city proclaims Jesus as the Saviour of the world – True faith and witness.
John moves from Jews to Samaritans and Gentiles, from female to male. John includes both men, women, Jews, Samaritans and Gentiles. This expresses the universal character of the Gospel. In the beginning we have Mary (Jewish woman) and at the end the official (Gentile man). In between we have Jews and Samaritans, woman and city people. So discipleship is the total openness to the intervention of God in our human history. Discipleship is open to all Jews and gentiles, men and women. Therefore discipleship is universal and unconditional commitment.
Possible narrative question would be:If we are to place our unconditional trust or faith in Jesus what about our religious traditions? The experience/situation of the community is expulsion from the synagogue due to their faith in Jesus. They had not rejected Jewish tradition but believed in Jesus as Messiah. It created the identity crisis. Expulsion had three implications:1. Sociological Implication: They lost their Jewish friends or alienated from Jewish community.2. Pastoral Implication: Could not celebrate the Jewish feasts. The feasts were centre of the Jewish community. Feasts were a celebration of the liberation (Zikkaron). They were meant to relive the liberative presence of Yahweh.3. Theological Implication: They thought they lost the contact with their God Yahweh, the God of their ancestors. So the possible questions raised by Johannine community are:1. How do we understand and celebrate the Jewish feasts?2. How does Jesus relate to these feasts?3. What is the relationship between Jesus and Yahweh?Answers to these questions we will find in chapters 5-10. These chapters respond to one of the most important pastoral questions of Johannine community.5:9 – Feast of Sabbath, 6:4 –Feast of Passover, 7:2 – Feast of Tabernacle/tent/sukkot, 10:22 – Feast of Dedication.Jesus takes one after the other these feasts and situates Jesus’ ministry within the context of the celebration of feasts and develops a new Christology by saying Yahweh whom you have celebrated in these feasts is personified in Jesus Christ. Jesus is indeed the visible presence of Yahweh, the God of Israel.
The Jewish feasts and Jesus. 5-101. Feast of Sabbath. 5:1-47 Setting: Author situates Jesus' ministry of healing the paralytic within the Sabbath developing a new Christology that reveals the identity of Jesus as the Sabbath Yahweh.Background: We should rest on Sabbath. Gen 2:2-3 – God rested on Sabbath/7th day; Exodus 20:11 - God rested on Sabbath and made it holy; Exodus 31:15-17 – Anyone who works on Sabbath day shall be excommunicated from the community and put to death. This theology created problem for the theologians, because they witnessed the activities of birth and death of people even on the Sabbath day. Giving life and judging are the two works of God. Birth (act of life-giving) and death (act of judgement) on a Sabbath day is the works of God. So Sabbath theology was reinterpreted. Only God can work on Sabbath was their understanding. That was the context at the time of Jesus.Sign: Action of Jesus’ healing the paralytic man on a Sabbath. It results in conflict between Jews and Jesus. Jesus broke the Sabbath. According Exodus 31:15-17 he should be put to death. (By performing the miracle of healing on Sabbath he makes himself equal to God. Jn 10:33 – It is not for your good works but because you made yourself equal with God So for blaspheming). This is the accusation made by Jewish leaders. It is due to their understanding of Sabbath. The response of Jesus is, 15:17 - I am working because my Father is working. Discourse/Revelation: New understanding of Sabbath Theology. He is revealing his identity as Sabbath God. Belief in Jesus is expression of belief in Sabbath God. Vv. 19-47 – Moses will accuse those accusing Jesus.
Synoptic theology of Sabbath: Sabbath is for human beings and human beings are not for Sabbath.John’s theology of Sabbath: My Father is working and I am working.It’s the best example of inculturation (if the same event in synoptic and John is interpreted differently, we can interpret it from Indian context in a different way).
2. The Passover Feast. 6:1-66Setting 6:4: The feast of Jews is at hand. The author wants us to interpret the action of multiplication of bread within the context of this feast. It expresses Jesus' relationship with Passover tradition of Israel. Background: We have two independent feasts before settlement at Canaan. They express God’s saving and nourishing intervention in the life of the people of Israel.1. Feast of Passover - God’s passing over the houses of Israel when all Egyptian first born sons were killed (Ex 12:13) It recalls God's protection of the first born of Israel. It is symbolised through sacrificial lamb.2 Feast of unleavened bread - It recalls the gift of Manna given by Yahweh (Ex 16:4). God's nourishment of the people of Israel through Manna in the wilderness. It is symbolized through unleavened bread.After settlement both the feasts were celebrated as one feast recalling God's deliverance from the slavery of Egypt.Sign: 6:1-66 Jesus’ action of multiplication of bread is placed at the setting of celebrations at the Passover reminds readers about the manna given in the wilderness.Discourse/Revelation: I am the bread of life 6:48. Like Moses, Jesus goes up to the mountain and gives food to the people who were hungry and they were satisfied. However unlike Moses in the case of Jesus1. 6:12-13 he asked the disciples to collect and preserve the remaining, so that nothing is lost.The bread given by Moses perished. They are not to store it for the next day. Ex 16:19.
2. 6: 58 – Bread given by Jesus perfects the bread given by Moses. The bread later on came to be interpreted as Torah. Amos 8:11-12 - Famine of hearing the Word of God Torah representing gift of God. Jn 1:17 contrasts with Torah. Jesus is the fulfilment of Mosaic tradition. We can look at it in two ways. i) From the temporal perspective. Manna gave life here on earth. Those people have died. Thus Torah guided people here on earth. Manna given by Jesus gave eternal life not only life here on earth. Jesus is now and forever. ii) From ethnic perspective Old manna was only for the people of Israel, new manna is for all. Torah is exclusive covenant (ethnic limitation) whereas Jesus is inclusive and universal. Thus Jesus perfects old tradition. Jesus is presented as the personification of divine word.
3.The Feast of the Tabernacle/Sukkot/booth/tent. Jn 7:1-10:21:Setting: Feast of TabernaclesBackground: It recalls God's guidance and protection during the sojourn of the Israelites in the wilderness. According to Mishna (a written collection of 3 third century CE) the feast is characterized by three rituals. 1. Water Libation ceremony: The ritual is the community went from temple to pool of Shiloam brought water and entered through the water gate and used the water for purification rites.Symbol: Water given by Yahweh at mount Horeb Ex 17:6. This associated with the eschatological hope that Messiah would perfect the Mosaic tradition of living water. Later living water was interpreted as torah or torah became the water for the people of Israel Is 12:3. Revelation: Jesus proclaimed himself as the source of living water 7:37 2. The mounting of Light ceremony : They illuminated whole temple in such a way that temple gave light to the whole city.Symbol: Ex 24:17 Pillar of fire in the wilderness. This associated with the eschatological expectation that pillar of fire will return at messianic era.Revelation: Against this background Jesus proclaims himself as the light of the world. I am the light of the world 8:12 and 9:5. Jesus makes this solemn proclamation as the feast was going on, showing the replacement of the meaning. Temple light was only to the city of Jerusalem. Jesus is the light of the whole world.3) The confession of faith in one true God Yahweh: People rejected Yahweh in the wilderness and worshipped other gods. To recall this, i) they turn towards rising sun to symbolize apostasy, ii) turn away to Holy of holies to symbolise the faith in Yahweh, metanoia and iii) made their confession of faith to Yahweh as one true God.Symbol: People rejected Yahweh in the wilderness and worshipped other gods.Revelation: Jesus reveals Himself as good/true shepherd who lays down his life for his sheep Jn 10:14-15. In this way the author develops a new Christology: 1. Jesus as source of living water. 2. Jesus as light of the world. 3. Jesus as good shepherd.
4. The Feast of Dedication. Jn 10:22-42:Background: Antiochus Ephiphanus in 167 BCE desecrated Jerusalem temple. Judas Maccabeus deconsecrated it in 164 BC. The Feast of Dedication recalls the restoration of the temple by Judas Maccabeus. Sign: Discourse on the temple. Temple symbolised the dwelling place of God. It reminded the people of the visible presence of Yahweh in their midst. In this connection Jesus gives the discourse.
Revelation: The Father and I are one 10:30. It signifies Jesus as the personification of the Jerusalem temple. Jesus is the visible presence of Yahweh.
Conclusion: In this way the author situates the ministry of Jesus in the context of Jewish feasts and develops a new Christology. He presents Jesus as the incarnation of Jewish Yahweh. The implied questions of the readers could be: 1. Why did the Jewish community reject Jesus? 2. Why did they crucify Jesus? Answer is given in Chapters 11 and 12
Preparation for the Hour 11-12: Theme of the Chapters: Death of Jesus is Symbolized as ‘hour”.Function of these Chapters: Transitional or linking. Looking backward to revelation of Jesus and looking forward to glorification of Jesus (death and resurrection).This Section can be divided into three parts. 1. Sign: Lazarus Story Jn 11:1-54 2. Revelation: The hour has come Jn 11:55-12:36.3. Conclusion: Jn 12: 37-50.Sign: Raising of Lazarus Jn 11:1-54. Revelation: Jesus is the source of life. With this Jesus once again confirms his identity that he is the resurrection and life 11:25. [Martha's response is, Jn 11:27 - You are Christ, Son of God. This is parallel to Mt 8:27-30]. His revelation of the identity as resurrection and life leads to the decision that Jesus should die 11:49-52. Lazarus story inaugurates the theme of the `Hour'. Jesus death is set in motion by this story. The question is, how Jesus can be the source of life? We have the answer in 11:55- 12:36. Jesus uses the symbol of grain and explains his own death and resurrection. Jesus had to die in order to give life or to be the source of life. This explanation does not explain crucifixion. The question is, why Jesus had to die? John takes us beyond in 12:37-43. As is the way of John, he does not neglect traditional answer. He first gives the traditional answer and then gives his interpretation going beyond the traditional answer.1. Traditional answer 12:37-41: This happened as fulfilment of what prophets told. Prophecy of Isaiah Is 53:11 and Is 6:10 are fulfilled. 2. Johannine interpretation 12:42-43: They loved praise of human beings than praise of God. They were afraid of being put out of Synagogue. Doxa is important in the gospel of John. It has got two meanings.1. Secular meaning: Praise, honour, and esteem.2. Religious meaning in OT: Visible presence of Yahweh Ex: 16:10.In the first part John applied secular sense, i.e. human praise and in the second part he applied religious meaning, i.e. visible presence of Yahweh. People saw the face of human Jesus and failed to recognize the visible presence of Yahweh in Jesus. The community was challenged to see the visible presence of Yahweh in the presence of Jesus.The question is, where and how do we experience the visible presence of God? What should we do to recognize God’s visible presence? We have the answer in chapters 13-17.
In John 13-17 we have a structure of covenant renewal ceremony similar to that of Joshua 24: 1-28.
Joshua 24: 1-28 1. Joshua and the people gathered in the presence of god at Shechem 24:12. The proclamation of God’s election and guidance of the people 24: 2-13.3. A call to obedience and a call to decision 24:14-15.4. Joshua’s warning of the consequences of the decision 24: 16-20.5. The people’s response of total allegiance to Yahweh 24: 21-24.6. A ceremony sealing the covenant 24:25-28.
John 13-17 1. Jesus and the disciples gathered together for the farewell meal 13:1-38.2. The promise of God’s indwelling presence and guidance 14:1-31.3. A call to abide and keep the commandments 15:1-17.4. Jesus’ warning of the consequences of discipleship 15:18-16:24.5. The disciple’s profession of faith 16:25-33.
6. A prayer consecrating the covenant community of the disciples. 17:1-26.
Jesus made a new covenant between God and his disciples and consecrated them as new covenant community and sent them out to participate in the God’s Creative, liberative, redemptive work. So God’s presence we experience in the community if the community is faithful to the covenant relationship. Community becomes new temple of God, presence of Yahweh, the visible sign of God. The Farewell Discourses Jn. 13-17:Farewell Discourses of Jesus has the same pattern of the farewell discourses of Moses. Three discourses and one blessing
Farewell discourses of Moses:
2. Deut.1: 1- 3:29 - First introductory note, that is, discourse concerning past events. 3. Deut. 4:1-1 - Second introductory setting, that is, discourse concerning law 4. Deut. 29:1 - 3rd discourse: covenant of God with his people 5. Deut. 33:1 the blessing given by Moses.
Farewell Discourses of Jesus:1. The washing of the feet 13:1-38 2. First discourse 14:1-31
3. Second discourse15: 1-16:4
4. Third discourse 16:5-33
5 Final prayer 17:1-26
Author of John takes same pattern to make comparison between Moses and Jesus.1. Washing of the feet 3:1-38: Symbolizes self-gift of Jesus and it is unconditional because it was given to both who accept and reject him, that is, to John and to Judas. New commandment 13:34-35 love one another as I have loved you (this is peculiar to John) Love as witness and mark of recognition of Jesus' disciples. 2. First discourse 14:1-31: Jesus’ return to Father. He is concerned about the community and so promises Holy Spirit for the future of the community.3 Second discourse 15:1-16:4: Metaphor of Vine and Branches. Important word is ‘abide with me’. 15:12-17 commandment of Jesus4. Third discourse 16:5-33: Departure of Jesus. Return to Father and future of community. It is a repetition of ch.14.5. Final prayer 17:1-26: Jesus prays for two things, i.e., unity and love. The love commandment is, ‘love one another as I have loved you’.This section has a chiastic structure. Ch.15 is at the centre i.e.. The love commandment15: 12-17. Chiastic structure of chapters 13-17: Chiastic Structure has a centre. Chapter 15 is the centre here. The structure is ABC`B`A`
A B C B` A` 13 14 15 16 17
Gospel of john is the gospel of love. How did Jesus love? In his cross. How did Jesus glorify God? In cross. How did God glorify Jesus? In resurrection.
The Passion Narrative John 18-19Chiastic structure of chapters 18-19: Jesus before the Pilate 18:28-19:16a is the centre. ABCB`A` A B C B` A` 18:1-11 18:12-27 18:28-19:16a 19:16b-57 19:58-42Jesus is in the garden before the Jews before the Pilate crucified buried
In the centre we have Jesus before the Pilate 18:28-19:16a – Are you king of the Jews? Jesus says, he is and says that he is more than king of Jews. Jesus is not suffering Messiah according to John. [Jesus even comes forward and asks, whom do you seek?]Interpretation of the death of Jesus in the Gospel of John:Synoptic Gospels: They contain Passion predictions. E.g. Mk. Has three passion predictions. 8:31; 9: 31; and 10: 33-34. John: Does not have Passion predictions. He has lifted up sayings. They are similar to 3 Passion predictions of the synoptic gospels
1. Lifted up: There are 3 lifted up sayings. Hupso (Gk) means raise up, lift up, elevate, enthrone. Johannine Gospel does not say of Jesus’ suffering, but being lifted up. 3:14 – Just as Moses lifted up the serpent in the wilderness. It refers to Num. 21. 8:28 - when you have lifted up son of man. 12:31-34 – When I am lifted up from the earth.a) Lifting up is the symbol of God's redemptive power.Image: - Being lifted up. Serpent had to be higher on a pole.Function - Redemptive or saving function. It is later interpreted as a symbol of God's redemptive power Wis. 16:7. Still later this event of being lifted up is connected to suffering servant. Is 52:13. He shall be exalted and lifted up very high.Background of this image: It is taken from OT. In OT. Moses lifted up the serpent. In Jn 3:14 – we have a theological passive. Son of man be lifted up. According to Jewish tradition when God is the subject in order to avoid using God’s name passive voice is used. i) John takes this symbol from OT, ii) applies it to the image of Jesus on the cross and iii) interprets the death of Jesus as the most powerful symbol of God’s redemptive power. So John first presents the symbol as it is and then goes beyond. Jesus being lifted up on the cross is a symbol of God's redemptive power in its fullness. John makes comparison between Moses and God: Moses lifted up serpent and people were saved. In John, God lifted up Jesus and those who believed received eternal life. Moses - Life on earth. Jesus – Eternal life
b) Lifting up is the symbol of God's unconditional love for humanity. How do we substantiate it? Let us take three texts: 1) 3:16 - God so loved the world that he gave his only Son to save mankind. 2) 10:14-15 - I am the good shepherd who lays down his life 3) 15:12-17 - Love one another...greater love has no.lay down one's life. It is an act of friendship love. John is the only author who interprets this act as friendship love.
2. Interpretation of the word, ‘Hour’ (hora):Origin: This term has its origin in Jewish apocalyptic literature. E.g. Dan 8:17-19; 11:35. It refer to end of time or world. Eschatological meaning: Dan 8:17-19 - appointed time for the end has an eschatological connotation. It refers to end of the world. John uses this term with this meaning (end time) and goes beyond. Realized eschatology: 5:28 - Hour is coming when all who are in the tomb will hear his voice. He anticipates the end time to the life, ministry and death of Jesus. Jer. 31: 10 - Gathering the scattered children of God. In the gospel, this takes place in the lifetime of Jesus Jn 11:52 and 12:31-32. According to NT this takes place at the time of Pentecost Acts 2:5-11. But according to John, it takes place in the lifetime of Jesus.
3. Exaltation: It refers to Jesus' return to Father. In John we have cyclic view. Logos was with God and enters into human history through incarnation, life of Jesus and returns to the Father by being lifted up through death. In John we have only one cycle where as Hindus have many Yugas.
4. Glorification: Ex.16 – Glory of God appeared in the heavens. Glorification is making God’s presence visible. How did Jesus glorify God? Through his death on the cross. How did God glorify Jesus? Through resurrection. We are called to glorify God through our witness, love and commitment.
The Resurrection Narrative Jn 20-211. Empty tomb 20:1-10. 2. Appearance of Jesus 20:19-21:25. 3. Transitional periscope story in between has both empty tomb and appearance of Jesus to Mary Magdalene at the tomb.20: 11-18.
Let us look at these chapters from perspective of Human response. A journey of faith takes place at the end of the Gospel as we already saw it in the Gospel.
No Faith Partial Faith True faith i) Peter and beloved disciple: 20:2-3 -when they go 20:8-10 20:19-22-Saw
to the empty tomb and believed ii) Mary Magdalene: 20:13-15 20:16-17 20:18 Witness iii) Thomas: 20:24 20:25 20:28 Commitment
This could be the experience of Johannine community. A journey of faith is taking place among the readers of John. In 20:28 Thomas says My Lord and my God and in 20:29 a blessing for the future disciples of Jesus is given. It is followed by 20:30-31 so for the question, what about those who have not seen, the answer is given in 20:29. Conclusion of the gospel of John is 20:30-31. Those who see this structure will believe that Chapter 21 is a later addition.
Understanding of the Gospel of John According to Sr. Rekha:
Chaps. 13-17: First farewell discourse in which Jesus prayed and prepared them to be new covenant people of God. That was before glorification i.e. death. Chaps. 20-21: Second farewell discourse in which Jesus i) reclaimed the covenant relationship 20:1- 18, ii) empowered the covenant community 20:19-31 and iii) Constituted the new covenant community under Peter and beloved disciple 21:1-25. That was after glorification i.e. death.i) Reclaimed the covenant relationship 20:1- 18: Mary Magdalene is presented as one of the leaders of Johannine community. Double identification formula ‘my God is your God, my father is your father’ explains the status of the new covenant community. Jesus is God of the Johannine and Jesus’ Father is the Father of the Johannine community. Thus Jesus is reclaiming the covenant relationship for the community. ii) Empowered the covenant community 20:19-31:a) Gen. 1:2 – Wind from God. Jn 20:22 – Breathed on them and said to receive the Holy Spirit. So recreating and empowering. b) Moses climbed on the mountain to be in the presence of God and wrote the covenant law and comes down with it. Jesus, like Moses, goes up to the Father and comes down to his disciples with the Spirit meaning. This means recreation of the new covenant community of Jesus.iii) Constituted the new covenant community under Peter and beloved disciple 21:1-25:a) Commission of Peter b) reaffirmation of the beloved disciple as the true witness.Johannine ecclesiology does not encourage hierarchy. It has as leaders Thomas, Peter, Beloved Disciple, and Mary Magdalene. Commission of Peter as the shepherd is grounded on love unto death after the model of Jesus Christ (three times affirming the commitment of love). Reaffirmation of the Beloved Disciple is his abiding relation to Jesus. Peter stands for faith in tradition. Beloved disciple stands for creativity, Charismatic spirit. Three Introductory Remarks Before going for the Exegesis:Three Introductory Remarks Before going for the Exegesis:1. We should keep in mind the 4 1. We should keep in mind the 4 hermeneutical principles for biblical exegesis and World Behind the Text, World in the Text, World in Front of the Text.2. Structure, form, style etc. are to discover theological purpose of the story.3. To see its significance for us today in our context.
D. EXEGESISD. EXEGESISOur exegesis will comprise of analysis, theological focus of the story and significance.
1. Prologue: 1:1-181. Synoptic Gospels begin with Prologue, which are historical in form. Mark begins with Baptism, Matthew with Birth of Jesus and Luke with conception (Virgin Birth). Synoptic Gospels are concerned with human origin of Jesus. Therefore are in historical form. John’s concern is heavenly origin of Jesus2. As history moves forward narrative Christology moves backward. In NT, we are faced with different presentation of Jesus Christ with different Christologies because of different beginnings and different motives. Paul begins his presentation with Jesus' death and resurrection. This is the result of his encounter with the risen Lord. He does not speak of ministry of Jesus. But Mark goes little further and begins with Baptism. Matthew begins with Birth of Jesus whereas Luke begins with conception (Virgin Birth). John goes little further and begins with the divine existence of Logos before the beginning of history (Jn 1:1).In the beginning was the word. Jn 1:1 echoes Gen.1: 1. In John 1:1 in the beginning `en arche' [`en (te) arche'. Here Te is missing] Why? John 1:1 is referring to the period before creation designating to the sphere of God. Before creation is going back to eternity.3. There are similarities and dissimilarities with the rest of the Gospel.
Similarities: 1.The prologue contains main theme of the Gospel, which is self-revelation of god in Jesus and our human response to God in Jesus.2. There are many common themes prologue shares with the rest of the Gospel.I) Pre-existence: 1:1. ii) Opposition between Light and darkness iii) Seeing the glory of Jesus iv) The only sonv) Only son has seen GodDissimilarities: 1.Prologue is highly poetic. Rest is dialogue and narratives2. There are theological concepts in the prologue that have no echo in the rest of the Gospel of John. i) Word ii) grace and fullness
4. There are different understandings regarding the prologue. Some say, prologue of gospel of John is poetic. It is second editorial. Robinson and others say prologue was written by the evangelist, but after writing the Gospel. Irrespective of its origin the prologue has become integral part of the Gospel of John. So treated as integral part.
Literary techniques used in prologue 1) Inclusion: Vv 1-2 Logos with God. V. 18 Jesus with Father. Inclusion was base to find beginning and end of a particular text.2) Staircase parallelism: A technique in which lines begin by repeating the last word of the previous line.The Word was with God. God was the Word.- In the beginning was the Word (imperfect form of ). It implies pre-existence and Transcendence.-The word was with God. (Pros means it has dynamic relation); (Para - static relation referring to existence). This verse refers to the personality of Logos.-The word was God - not identification with God. If it were to be so, then it would be with an article. It is not identification but reveals the nature of Logos that is divine.3) Dualism: Way of perceiving reality as two entities. V. 5 - light and darkness. Vv. 6-8 - Comparison between John the Baptist and Jesus. Vv. 11-12 - Comparison between positive and negative response. V. 17 - comparison between Moses and Jesus. By doing this, the author wants to establish the superiority of Logos Jesus.4) Chiastic structure: Having a centre. E.g.: ABCB'A'Chiastic structure is literary picture that consists placing crosswise words or themes in a particular unit. It designates an inversion of words and themes in a particular unit. It begins with a theme, which is seen again at the ending of that part and so on. There is similarity in vocabulary, themes and grammatical structure. Central line indicates theological purpose of the unit. Here the central line is 12b. The central Theme changes from author to author.A vv 1-2 Relationship of the Logos to God A` v 18
B v 3 Relationship of the Logos to creation B` v 17 C vv 4-5 Relationship of the Logos to humankind C` v 16 Activities of the D vv 6-8 Witness of John the Baptist D` v15 Word E vv 9-10 Journey of Logos to the world E` v 14 Activities of before the F v 11 His own F` v 13 Jesus Incarnation G v 12a Response G` v 12c after the
H Incarnation The gift of empowerment to become children of GodPrologue consists of 7 themes; they are paired in seven pairs
1. Existence of the word with God: Vv 1-2 and v 18 Vv 1-2: i) in the beginning was the word: It refers to the existence of word. Since imperfect tense is used it means that in eternity the word was going on existing. It refers to the transcendent pre-existence of the word. ii) The word was with God: It refers to the relationship between word and God in the sense the word was capable of relating to God in a dynamic way. iii) The word was God: a) Not identification with God, because the article ‘the’ is missing. ‘The word was God’ and not the word was the God’. b) Not identifying with the divine, because c) Nature of the word we talk of, i.e. what word was, is equal to what God was. This means, i) God and word existed together in eternity. ii) God and word shared the same nature. iii) Yet God and the word are distinct. We can say this because of ‘relationship’. Two are needed for relating. Word is capable of relating in a dynamic way. V 18: i) Father and Jesus existed together in eternity. ii) Father and Jesus shared the same nature. iii) Yet Father and Jesus are distinct. We can say this because of ‘relationship’. iv) The Son is the only one who has seen the Father and makes him known. Therefore Jesus is the only person capable of revealing the Father. Logos is Jesus.Vv 1-2: Content: Word with God. V 18: Content: Jesus with Father. Language: The term `God' appears 3 times. Language: The term `God' appears twice. Concept: of eternity is there Concept: Ever - referring to eternity.
2. Participation of the Word in creation: V 3 and v 17
V 3: What come into existence through Logos? All creation came into existence through Logos/Word. So we affirm that the word has the claim or authority over everything.V 17: Grace and truth [Charis (Gk) Hesed (Heb) Grace, aletheia (Gk) Emet (Heb) Truth] Ex 34:6 – Merciful, gracious Steadfast love of God.Jn 1:17 - Hesed Steadfast love of God. Covenantal love of God. Emet Faithfulness of god.Hesed and Emet means being of God, therefore life of god. So Grace and truth stand for the life of God. What came through Moses is the law and what came through Jesus is life of god.
3. Relationship between the Word and humankind: V 4-5 and v 16V 4-5: What did we receive? The life and light. Life: John has two words for life. Zoe life (36 times in the Gospel) it means eternal life. Psyche life (15:3) it means physical life. The life that we receive from the word has 1. its origin in God. Therefore very life of God. 5:26. 2. Its nature is that 11:26 - it cannot be destroyed by death, but can be destroyed by sin 1Jn 3:15. It refers to the life of God we share. Through Jesus we share the life of God. Therefore John is not talking about life after death, but life here on earth that is new life that manifests God’s steadfastness, Hesed and Emet. 3. Who shares or how do we receive this life? According to John by believing in Jesus Christ. This means those who believe in Jesus Christ, who share this life. If not we are not Disciples of Christ. Therefore we can have true Christians outside the church E.g. A Hindu who
believes in Jesus Christ, who shares this life and non-Christians in the church, i.e. those who do not share the life of Christ. Light: Light symbolises spiritual awakening that is expected to take place in the life of a believer that will enable him to be born of God. According to Paul fruit of this light will manifest in being good, in being right, and in being true. John shares this view. It is a transformed life. Darkness symbolizes evil and sin or all that opposes the revelation of God in our personal life. 3:19 – Those who love darkness, 8:12 – Those who walk in darkness, 12:46 – Those who abide in darkness cannot be Disciples of Christ. V 16: Grace received from Jesus. Grace in Jn is closely associated with eternal life. From his fullness we all have received grace upon grace. Anti (Gk) means1. Accumulation, 2. Replacement. Replacement can mean grace (New Grace-Self transcendental life in Jesus) in place of grace (Old Grace-Torah). It can mean both, i.e. Life of God in Jesus perfects torah.
4. Testimony of John the Baptist: Vv 6-8 and v 15Vv 6-8: Reveal three things of John the Baptist: 1. Divine authority of John the Baptist. 2. Identity of John the Baptist. 3. Mission of John the Baptist.V 15: 1. Pre-existence of Jesus and 2. John the Baptist highlights superiority of Jesus.
5. Incarnation: Vv 9-10 and v 14Vv 9-10: =>Logos enters human history and response given by the world (looking backward) is negative. Cosmos translated as world has three meanings: 1. Refers to the universe. V 9 – coming into the world. V 10 – was in the world. (11:9, 17:5, 21:25). 2. Refers to the whole humanity. V 10 - world came into being through him. (3:16, 8:26). 3. Refers to those who rejected revelation of God in Jesus or those who live in darkness. V 10 – World did not know him. So in vv 9-10 the author is connecting incarnation and the previous work of logos.V 14: Jesus with humanity i.e. incarnation. Looking forward to a believing community, a community of faith. Positive response. We have real incarnation. Lived among us: Skeneo means to pitch a tent. Word became flesh: Flesh means Sarx. According to St Paul soma is body and Sarx has different uses. 1. Physical matter that makes up living human beings and animals 1Cor. 15:39. 2. Human persons or humanity as a whole. Rom 3:20. 3. The sinful human nature 1cor. 5:5. When John says sarx he speaks in the sense of totality of human nature i.e. soul body etc. By saying word became flesh, John means 1. Fact of incarnation 2.Our response to incarnation 3. Content of revelation through the mystery of incarnation.Pitched tent Ex.25: 8-9 – God asked Moses for a tent. Ex. 33: 7-11 – Tent was made outside the camp of people and people had to have a mediator between God and them. Moses was this mediator. John says, God pitched his tent among us and not outside us. This means John’s (our) spirituality should express our secular concerns and 2. our secularism should perceive the sacred dimensions of our life. Johannine community affirms we have experienced life of God or revelation of God in Jesus. Content of revelation according to v.14 is Grace and Truth.
6. Response: V 11 and v 13 Understanding of God’s people. His own antithetic Parallelism, i.e. nature of response is opposed).V 11 – His own people did not accept him. It is the old understanding of God’s people. It refers to people of Israel: 1. Origin is by natural birth. 2. Response is negative. They reject God. V 13 New understanding of God’s people. It refers to Johannine community: 1. Origin is by their response or faith they are born of God or share the life of God. 2. Response is positive. So new understanding of God’s people is those who share the life of God will become part of this new covenant community. His own by faith refers to believing community.
7. Purpose of Incarnation:v12a – Those who have received him.v 12c - Those who believed in his name. V 12b – He gave power to become children of God.Order of Greek text: Received him (a); believed in him (c); He gave power (b)The Central Message of the Prologue is: "He gave power to become children of god".Purpose of the mystery of Incarnation is to give us power to become children of god. It involves commitment. So those who enter into relationship with God will become children of God. Therefore when we read prologue we realize 1. Prologue is the story of the word. 2. This word became flesh through the mystery of incarnation 3. In order to give us the power to become children of God. Important keywords of the prologue are 1.word 2.children of god 3. Incarnation. So word through incarnation establishes God's parenthood and our son ship/daughterhood. Its not theological paradox (as some other structure would point). Its good news, to become children of God is relevant to all. Jesus gave power to become children of God.
Meaning of the concept of Logos (Gk) WORD1. Hellenistic Background: a) Heraclitus (6th BC): First introduced the term into Gk philosophy for him Logos is principle of order in the cosmos, which means what makes the universe.b) Stoic Philosophy: For them the term refers to the mind of God, which guides and gives life to all things and judges.c) Philo of Alexandria: Jewish historian who wanted to bring Hellenistic and Jewish world together. According to him Logos is created by God. It is an intermediary between God and his creation. Observation: These in comparison to John, neither expresses personification of Logos nor pre-existence of Logos. 2. Jewish background: The activities attributed to Logos in John is similar to activity of wisdom in wisdom literature. We need to look at three traditions.1. Personified Wisdom:i) Active agent in creation v 3 (Pro 8:27-30) ii) Like Logos wisdom came into the world and dwelt among us v 9-10. (Wis 9-10)iii) Wisdom wanted to dwell among humanity but humanity refused to give place so experience of being rejected by humans (Enoch 42:1-2) [Enoch is a intertestamental book]Dissimilarity: i) Wisdom was created by God at the beginning (Pro 8:22), but Logos was not created.ii) Wisdom is not identified with the Word of God anywhere in the O.T. 2. Word of God Dabar (Hebrew)It is more than spoken word and written word. It refers to act in it self, refers to event and so includes both words and deeds of God. So it has dynamic energy in it self and has existence of its own.i) Word of God has creative power of God Gen 1:1 ii) It refers to life giving reality Dt 32:46-47iii) Having healing energy Ps 107:20aiv) Liberating principle of God Ps 107:20bv) Word of God is the empowering transforming spirit of God. Word of God is both efficient and effective. It has power to challenge, empower, and send the prophet to the mission. Jer 1:2 3. Memra of God.
TAGUM, the Aramaic tradition translated Dabar in Aramaic as Memra. Memra is word. Memra is dwelling of God or presence of God. (Ex 19:17) My Memra will be your support. My Memra means I. So Memra is presence of god, mind of god, which is active and operative at the time of creation. Jesus Christ is the word.
Significance of being children of God: Children of god expresses two things: Jn 8:31-47. 1. To have Jesus’ word, means to abide in Jesus, to have the experience of God. 8:31-38. 2. To do the work of God. This would be witnessing in the world through our commitment in words and deeds. 8:39-47Once we experience God personally that experience will make us free to accomplish God’s work.
The eternal word became flesh and pitched its tent among us in order to give us power to become children of god. The eternal word became flesh and pitched its tent among us: The eternal word is the creative power of God, which was active in the creation, in the lives of the prophets, in exodus, in the history of $$$ has now been personified in the person of Jesus Christ. Jesus makes God’s presence visible. In order to give us power to become children of god: Children of God are those who are born of God and share the life of God. They abide in God, have God’s word, and accomplish God’s work. In other words, they are born of God and they share the life of God.
The significance of the prologue and its challenge for us Indians today:1. How do we understand incarnation according to John? The message of John is boundary-shattering movement. Shatters boundary between heaven and earth, between divine and human, between sacred and secular and restores original relationship of communion and harmony. Mystery of incarnation as boundary shattering brings about communion and solidarity, promotes inclusion and mutuality, encourages responsibility and accountability. It challenges us to shatter boundary between rich and poor, men and women, Christians and non Christians, high caste and low caste, learned and illiterate, town born and country born etc. How do I participate in the mystery of Incarnation? 2. Prologue reaffirms the indwelling presence of God in our personal life and national history and cosmic history. It challenges i) our fashion for modernity and technology which seem to be absolutising the autonomy of this material world, ii) whatever ignores sacred dimension of our life, iii) passive and pessimistic attitude towards life, our emptiness from within. Prologue is a call for us to recognize the active presence of God in our life. It calls for a contemplative experience. It is a call for us to make journey with god by becoming partners in creative, liberative, healing activity. It calls us to break bridges and integrate secular and sacred dimensions of our life. 3. Prologue inspires the vision of a more meaningful society than the one we have today because prologue reminds us new vision of God as God’s family. Therefore a new way of relating to one another as brothers and sisters. It challenges our lack of respect for others. It calls us to respect individual as God’s child. By participating in the ongoing struggle against poverty, dehumanisation etc. Prologue gives new vision of the world inaugurated by Jesus. That vision of humanity as God’s family, children of God. It demands new way of relating with one another.4. Prologue proclaims indwelling presence of Logos in our lives. It affirms sacred reality of material world.
How do we have fusion of these two horizons?1) It calls us to have faith in the indwelling presence of God in our midst.2) It calls us to be in touch with life giving presence of God within us.3) Its a call to have a contemplative experience of God which alone can make us free; to be faithful to our true nature of children of God.4) It calls us to respect one another as children of God as brothers and sisters by committing ourselves to values in our way of life. How do we do that? Only by our committed involvement against injustice, poverty and all that prevents family-hood and life, freedom etc.This will be the only way of believing in the prologue.
2. Call To Discipleship Jn 1:35-51:What does it mean to be a disciple of John according to John?Mk. Life of disciples is a life of suffering. Markan Christology: Jesus is suffering Messiah. Lk. Disciple is a prophet. Lukan Christology: Jesus is anointed one. So a prophetic Messiah. Mt. Mattean Christology: Jesus is the teacher of righteousness. So new Moses who fululfils the law and prophets. Jn. Disciple is born of God and shares the life of God or abides in God. Johannine Christology: Jesus is pre-existent Word.Mk 1: 16-20 and Jn 1:35-51:Jn 1:35-42 the encounter between John and the disciples.John reveals Jesus to his disciples. That was his mission. He says, Lamb of God. Lamb is the expression of the sacrifice. Scarifies restores. John reconfirms the identity of Jesus as the eternal word who restores relationship between God and humans. In other word he confirms that Jesus is the expected Messiah. [In narrative we keep two things in mind. 1. Literal meaning that gives information. 2. Theological meaning that gives insights. Therefore have many meanings E.g. To see, to hear, to follow, to seek]. Disciples of John the Baptist decided to leave their master and follow Jesus. They do not follow Jesus blindly like Markan disciples. Johannine disciples know and they follow. V.38 - Jesus says, what are you looking/seeking for? Seeking at a deeper level symbolizes our inbuilt dynamism towards transcendence. Openness of being towards something eternal. Theological meaning is understood by disciples question, where are you staying? where do you abide? Menein (Gk.) 1. They should abide in Yahweh Is 30:18 (Septuagint). It means to have relationship of fidelity and communion with Yahweh. 2. They should abide in obedience to the law Dt. 27:26. It means the messiah. The question, where do you abide means, is Jesus the truly expected Messiah? If Messiah he should abide in the father. Jesus’ response is come and see. The original version of it is, come and you shall see. Idete (GK) [indicative mood] See, in John is an invitation to experience. Coming is making a journey with Jesus. V.39 – Come and see. This contains the first promise of Jesus to his disciples. This means if they continue their journey they will know who Jesus is and where he abides.They came and saw and they remained with him. This expresses personal relationship with Jesus.What was their response? Vv 41and 42 we have found the messiah. This means after staying we have realized that Jesus is indeed the Messiah. Personal experience with Jesus results in action, which is both in word and in deed.The word, ‘to follow’, is used three times in the first call. For John, discipleship is a dynamic process of becoming and not a sudden decision taken by disciples. We are in the process of becoming. Before entering into the process of becoming we need to have personal experience of God in our life, a personal faith commitment to Jesus who says "come and see".
Confession of faith is based on personal experience. Confessing the faith according to John is witnessing. This implies discipleship in action. Smile without joy will be artificial and joy without smile will be faceless. In the same way action without personal experience will be meaningless.V.42 – 1. You are Simon son of John. It reaffirms the identity of Simon. 2. You are to be called Cephas. Receiving a new name. Receiving a new name is part and parcel of Biblical tradition. Renaming means call to discipleship is not a functional role but it is part of our very being. Our vocation is not on the level of doing but on the level of being. John is taking deeper dimension of our very being. Name stands for the unique role the person designated will play in the history of salvation. So name and mission entrusted are connected. Name symbolizes unique and unrepeatable design of God for me. Each one of us has inherited a unique aspect of image of God. This means we cannot imitate somebody. If I do not play my unique part I will be lost forever. How do we witness our true nature and how do we witness Jesus? V.42 –You are to be called Cephas. This contains the second promise of Jesus. Renaming means call to discipleship is not a functional role but it is part of our very being. Renaming implies that person’s role in salvation.
The five essential dimensions of the call stories in the gospel of John: First call story: Setting: John revealed Jesus to his disciples (35-36). Two disciples of John encountered Jesus and followed him (37-38). Invitation from the part of Jesus "come and see" (39) Confession of faith and proclamation - we have found Messiah (41) Renaming of Peter (42)Second call story: It has same pattern of first story. Presentation of disciple (44) Encounter with Jesus (43) Invitation -Philip inviting Nathaniel "come and see"(46) Confession of faith and proclamation - Jesus of Nazareth (45) Confirmation and identity of the disciple (47)
Characteristics of synoptic call stories: Mk 1: 16-20 Initiative comes from Jesus. It is in the context of daily work. Invitation from Jesus is, "follow me". Response has three aspects of call: 1. Material security i.e. they left their nets (Religious vow of Poverty), 2. Emotional security i.e. they left their families (Religious vow of Chastity), 3. Followed Jesus (Religious vow of Obedience). For mark discipleship is more radical.Characteristics of Johannine call stories: Highlight of John is 1. Our experience of God (our prayer life), 2. Rediscovering our true identity (sent out for mission), 3. Our response or commitment. It is a gradual discipleship. It is meant for all Christians.
Philip says, ‘we have found him about whom Moses in the Law and also the prophets wrote’. This means Law and prophets. Nathanael says, ‘can anything good come out of Nazareth?’ This reflects his initial resistance. Inspite of this he is open. He goes with Philip. Jesus tells, ‘Here is truly an Israelite’. Nathanael agrees and asks Jesus, where did you get to know me? Jesus responds, ‘I saw you under the fig tree’. Nathanael says, ‘You are the Son of God, You are the King of Israel’. Nathanael moves from no faith to partial fait and full faith. Being under the fig tree means a person who is studying law. It revealed two things. 1. Identity of Nathanael as a person who is well versed in scripture and who awaited the arrival of Messiah. 2. Reveals identity of Jesus as messiah. Scripture does not say anything that Messiah comes from Nazareth. Extraordinary characters are attributed to the Messiah. This is one of them. Third promise of Jesus is, ‘you shall see greater things’. V.50. He further continues his third promise saying, you shall see heaven opened and the angels of God ascending and descending upon the son of man. V.51. Opening heaven symbolizes God’s communication with us. Angels of God ascending and descending. It reminds us of Jacob's dream Gen 28:12. This is applied to Jesus. John says upon the son of
man. The term, Son of man comes from the apocalyptic literature, especially Daniel. Son of man is a designation for suffering people of God who will be vindicated by Yahweh. For John son of man is a reference to the earthly life of divine word/Jesus. Angels of God ascending and descending upon the son of man means Jesus is presented as a mediator, bridge between heaven and earth, divine and human, sacred and secular. This means Jesus is visible presence of God in our midst, i.e. Journeying with him the disciple will see all these happening in the life of Jesus. Jesus is the contact between God and His people.
V.51: 1. What did Jesus promise in this verse? Jesus reveals his true identity between God and god’s people. I) 1. Jesus is the locus of divine glory or presence (doxa-living presence). ii) Jesus is the mediator or contact point between heaven and earth.2. What is its OT background? Content of this promise reminds the readers the covenant promise of Yahweh. How and why? Covenant promise of Yahweh has three important promises. i) Promise of descendence, ii) Promise of land, iii) Promise of presence of God. Ex 25:8, Ex 29:45-46 speak of the indwelling presence of Yahweh, which is one of the covenantal promises of Yahweh. In the same way Johannine Jesus is making three promises to the disciples in the call narrative: 1. To the disciples of John he says, V.39 – Come and see. This contains the first promise of Jesus to his disciples. This means if they continue their journey they will know who Jesus is and where he abides. 2. To Peter he says, V.42 – You are to be called Ciphers. This contains the second promise of Jesus. Renaming means call to discipleship is not a functional role but it is part of our very being. Thus renaming implies that person’s role in salvation. 3. To Nathanael he says, V. 50 - You shall see greater things. He further continues his third promise addressing to all the disciples, V.51. You shall see heaven opened and the angels of God ascending and descending upon the son of man. This means Jesus is visible presence of God in our midst, i.e. Journeying with him the disciple will see all these happening in the life of Jesus. Jesus is the contact between God and His people.
V.51 - You shall see heaven opened. The future tense brings a dimension of not yet in the faith experience of people. This faith is not merely the outcome of what disciples have found, but ultimately it is gift of God. This is in comparison with the people of Israel. Covenant is a gift. This gift demands a response from us. How would you articulate the discipleship paradigm from these call stories in the Gospel of John?1. Johan nine discipleship is an abiding relationship with God and with one another. John is presenting discipleship as a dynamic process of becoming.2. Personal encounter with Jesus/God. This discipleship is rooted in a deep experience of God.3. It demands a response/commitment in witness and action.4. It involves receiving a new name or rediscovering our unrepeatable image of God.5. It is a promise and it is a gift. We are not passive receivers. We need to be seekers of truth in order to be born again, in order to experience God in our life.----------------------------------------------------------------------------------------------------------------------------3. Wedding at Cana JN 2:1-11It bridges previous and following sections. It concludes the previous and introduces the coming section, by giving the perfect example of disciple, i.e. Mary. This also forms inclusion with chapter four.Form: It is a miracle story.
There is a difference in presentation and understanding of miracle stories in John and in synoptics:
Synoptics:Presentation: Tendency to focus on miraculous aspect of the story and the enthusiasm that was created among witnesses. Function: They are referred as acts of power by which Jesus establishes reign of God defeating the kingdom of Satan. They are the fulfilment of OT prophecies.
John: Presentation: Miraculous aspect and amazement is not mentioned in gospel of Jn.
Function: Primary function is that of symbolism, miracles are vehicles of God's revelation, revelation of the glory of God. So revelatory function.
Five stages of a typical miracle story according to Bultmann,The stages
1. Presentation of a problem2. Requests made to Jesus by people 3. Performance of miracle
4. Successful accomplishment is described5. Amazement expressed by people who witnessed.
In Jn 2:1-11
1.Presentation of problem: Wine gave way v. 3a.2. Request is made by Mary v. 3b3. Instead of performing miracle we have a sort of rebuke and as a response. Mary expressed complete trust, "do what ever he tells you". It is different from normal pattern of miracle story.4. Performance and accomplishment is in v. 6-105. In stead of amazement we have explanatory / summary statement given by the narrator v.11
How do we interpret intervention of Mary? It can be known by analysis of literary techniques used in narrative: 1) Discontinuous dialogue pattern: It does not seem to be a response of loving son to a mother. On the other hand it is not a refusal but he is helping us to transcend by raising this question. Author takes us to the significance of the event. It situates the miracle in the perspective of the `hour' in the revelatory function. 2) Symbolism: i) Marriage: Biblical image referring to eschatological time (Mt 22:1-14; Rev 19:9) Wine is the symbol of messianic gift (abundance of wine - Amos 9:13-14; Jer 31:12). It is the consistent figure of the Joy of final day. Jesus is inaugurating the messianic age. ii) On the third day: It is a symbol of resurrection (1 Cor 15:4). From Jewish tradition, it is a symbol of gift of Torah (on the third day Ex 19) iii) 7 days of chapter 1 and 2 echo 7 days of creation. A new creation is taking place in Jesus. New creation is also eschatological expectation.
Theological focus: V. 11 summary statements given by the narrator. Narrator gives three statements1) It was beginning of signs; 2) Jesus revealed his glory, 3) disciples believed in him.Analysis of the terms: Sign (semcion). It is used differently in gospel of John and in synoptics.Synoptics: It is used either referring to proof or eschatological time (Mt 24:3, 30)John: Uses not as proof 3:19-21; 12:38-42 (used some times) Eschatological time indicating second coming. Signs are reflection of realised eschatology, already realised in the person and ministry of Jesus.Background of the use of this term: Exodus story is behind it. How do we know?
1. First indication: Many exodus motifs are used by gospel of John E.g. 1:14 - God pitching his tent among his people (symbol of tabernacles), 1:29 - Paschal Lamb, 3:14 - lifting up the serpent, 6:31 - symbol of Manna.2) Experience of God in the wilderness is same as in John. Num 14:11 - How long will this people despise me in spite of the sign that I performed? Jn 12:37 He did so many signs, still they did not believe in him3) Num 14:22/ Jn 2:11 - Connection between sign and revelation of Glory. 4) Last words of Moses - three speeches and blessing. Jesus three discourses and blessing (prayer)5) Dt 34:11and Jn 20:30 both are ending on a note of sign. John uses sign according to the Exodus storyWhat does it mean?In Exodus signs are works of God. In OT they are refereed to creation activity and liberative function of God (Ex 34:10 Works of God implying both creation and liberation)Acc to John, Jesus himself referred to miracles performed by him as work of God (Jn 5:17) Then sign means work of god. Implications: Work of God and MiraclesJesus associates his ministry with creative and liberative work of God. This would mean miracles are actions and discourses are the interpretations of the miracles. Most of the miracles are followed by long interpretation. Work of God includes both actions and words. This also means words of Jesus are agents of his action. Value of miracle is not only in its form but also in its content. Content or message is important. How of the miracle (dealing with physical structure - how did Jesus change water into wine), why of miracle and what of miracle are important. Our concern is why and what of the miracle but not of how of the miracle.
In John the meaning of the miracle:How can we reveal the glory of God? Miracles are manifestations of God's creative and liberative work. It is by participating in the liberative and creative works we can perform miracle in our daily lives.Jn 2: We can look at this text from two perspectives: Human response and Divine revelationHuman response: We have perfect example of disciple in Mary. She is the type of the Church. Mary expresses her radical faith in Jesus.Divine revelation: Three things are revealed: 1) Identity of Jesus as Incarnate word (Jesus capable of performing same Work of God)2) Messianic era is inaugurated by Jesus by using symbol3) This Messianic era is inaugurated by Jesus by fulfilment of OT. New creation as fulfilment of OT. Jars with water are put there for purification. Jesus the rite of purification. Wine they had before was of poorer quality, meaning, Jesus perfects OT tradition.
How do we read John 2 as Indians?We encounter Jesus as friend of the poor family not capable of making provision for marriage feast. In our context this poor family consists of 60% of our population. No wine: They have no bread, no education, no water, no life in fullness. Jesus has come to intervene in such situation. Jesus changes scarcity into abundance. Replacing water with wine would mean changing dishonour with honour. What would be our call to our situation? Changing dehumanising situation with humanization, disharmony with harmony, disturbance with peace.---------------------------------------------------------------------------------------------------------------------------------
4. The Samaritan Woman JN 4:4-42This is preceded by ministry of Jesus in Judea. This section is in Samaria. It contains four narrative sequences. This is identified based on Characters.1. Jesus and Samaritan woman 7, 9-26, 282. Samaritan woman and Samaritans (people) 29-30a3. Samaritan (people) and Jesus 30b, 39-424. Jesus and disciple 8, 27, 31-38
World behind the text or our historical presupposition or why was it written and what does it represent? Jewish Christians lived with Samaritan Christians. They had conflict with Samaritan Christians. Why, because the Jews looked down upon the Samaritans. So author writes to legitimise the Samaritan mission and to establish full equality between Samaritan Christians and Jewish Christians. If this is the purpose how does this story achieve it? 1. Both Jews and Samaritans are evangelised by Jesus. So no group is to claim superiority. 2. John is raising one of the theological issues that divided this community and Jesus is solving this question. So to legitimise and establish full equality.
Why does John use a woman to represent the Samaritan community? This takes us to another problem of Johannine community. We find sections dealing with male disciples. V. 8 – went to buy, v. 27 – returned, vv. 31-35 – Jesus and disciples. Section dealing with male disciples is not part of the story. It is a later interpolation. How can we say so? 1. At the beginning and at the end of the story male disciples are not there with Jesus. Originally it was mission of Jesus with the Samaritans.2. Intervention of the disciples interrupts the story.3. If we remove these verses we still have a complete story.4. An appropriate place is seen to insert the story. Syriac tradition (Peshitta) has placed v 8 after v.9.Why did John add this section on the disciples? What could be the reason of interpolation of this section?By the time Gospel of John was written the issue regarding women’s leadership was a topic of discussion. v. 27 – They were shocked (tamazo in Gk) Disciple were shocked that Jesus was talking to a woman. It says that 1. John’s community had the experience of women who could actively discuses theological issue. 2. The role of women in the church of John's community was a debated issue. The author was aware of the problems created by participation of women in the leadership role. 3. The author wants to present Jesus as the one who is legitimising the role of women and their active participation in the church.
Literary presentation: Does this text remind of other stories of OT?It is a Type Story. A Type Story follows a recognized biblical pattern. The pattern here is, a man encounters a woman at the well. It is a type story of OT. Example: OT: 1. Gen 24 – Isaac and Rebekha, Gen 29 – Jacob and Rachel, Ex 2 – Moses and Zippora.
OT1. Setting: A traveller comes to a foreign land and sits besides the well. 2 Encounter: A virgin comes, the man asks for a drink, a brief dialogue is followed,
and the virgin returns and narrates the story.3. Consequences: The man is invited to the house and marriage follows.
John
1. Setting: Jesus is a traveller who comes to the foreign village and sits at the well.2 Encounter: Samaritan married woman comes, Jesus asks for a drink, a long dialogue is followed, she returns to the village
3. Consequences: Jesus is invited, marriage is missing here instead the Samaritans confess their faith in Jesus as saviour of the world.
Why did author use this type scene to legitimise relationship between Jews and Samaritans?Relationship between God and his people is compared to relationship between husband and wife, a covenant relationship. According to Hosea 2 marriage was the symbol of covenant relationship between Yahweh and his people. Therefore Jesus the new bridegroom assumed the role of Yahweh has come down to accept this Samaritan community as integral part of the new covenant family. The implication of it is: 1. The rediscovery of their true God or true husband 2.Renewal of old covenant relationship. It transcends boundary of Jewish tradition and accepts Samaritans as people of new covenant.
Vv 7and 9 – Encounter between Jesus and the Samaritan woman. You are a Jew, asking me a Samaritan for a drink of water? The response expresses two things: 1. Religious prohibition: Jews should not talk to a Samaritan. 2. Social prohibition: Man should not talk to a woman in public. Does Jesus abide by this? No. Jesus by requesting water from the Samaritan woman expresses that he is not bound.Does the woman follow this? No. 1. By responding to Jesus she shows that she is not bound by prohibitions. She is open and courageous. 2. Prohibition is from the point of view of Jewish community and not Samaritan community. Then why she did not give water to Jesus or why Jesus did not explain to her his agreement? The point of the story is not physical water, but living water? Jesus’ thirst is in the context of doing the work of God, i.e. evangelising the Samaritans and bringing them into the new covenant community. Jesus is not responding to her question, you a Jew ask of me, a Samaritan, for a drink. In v. 10 Jesus is bringing forward another narrative programme where there is reversal of role, Jesus as giver and woman as receiver
1. Samaritan woman is a social critique: Samaritan woman looks at Jesus as an ordinary Jew. So courage to talk to a Jew is admirableì¥Á297 2929ø¿29292929292929292929292929e;29
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What is the response of Jesus? Vv 21-23Worship the father in spirit and truth. This text has nothing to do with individual spirituality, which will go against communitarian worship and salvation of all. We have to see it from its context. It is placed in the context of right place of worship i.e. temple or mount. Temple is God’s dwelling place. Jesus represents the new temple that replaces Jerusalem temple. Jesus is the dwelling place of God. After the death of Jesus Holy spirit is the dwelling place of God or temple of God. According to Jn 14:23 The Johannine community i.e. the community that remained faithful to this covenantal relationship will become the new place, new temple where they (we) can worship Father. Therefore worship is in the believing community and no longer in a specific place. Community is the place where the spirit of Jesus dwells, where Holy Spirit dwells. So it is referring to communitarian spirituality. This is very demanding for Johannine community and for us.
3. Presenting the Samaritan woman as a committed Apostle:She leaves the water jar and goes and proclaims the WORD. This is initiated by a personal encounter with Jesus when Jesus revealed his identity as I AM ex 3:14. She discovers Jesus’ identity as personification of Yahweh. This leads her to acting as a prophet.
Vv 31-38: It is a rare discourse of Jesus different from last discourse
1. Vv 31-34 A Theological discussion on food describing the mission. Food as doing will of the father.2. Vv 35-38 a reflection on evangelisation and missionary activities of disciples described in harvest. Two proverbs are used by the author to make contrast between natural harvest (cyclic) and messianic harvest (which is once and for all). So each one has a distinct role to play. Thus Jesus accomplishes Samaritan mission and Jewish mission.
Theological focusRevelation: Revelation of Jesus’ true identity as I AM is the personification of Yahweh. It is a story of gradual, dynamic and transformative progress. It is also a story of new covenant which is universal and is proclaimed and witnessed by Johannine community. Response: It is a call to universal discipleship and inclusive leadership beyond all difference.
Indian contextThe woman can be the model for the church at large and particularly to us Indians.1) It is a movement from alienation to communitarian attitude from exclusion to inclusion. Text leads us to new world characterized by universalism and inclusive and integrated community; which has no difference between Jew and Samaritan. We are called to build a new world of disciples (working against domination and injustice)2) Our caste mentality is questioned.3) Questions our patriarchal system. (Our prejudices about women)4) Our resistance to share decision making with lay people is questioned She assumed the leadership role, freely witnessed her experience and efficiently proclaimed the word. Her proclamation had transforming effect.---------------------------------------------------------------------------------------------------------------------------Samaritan woman clearly contrasted with Nichodemes.
Chapter 3Main Character: Nichodemes a Jew and RabbiPlace: Jerusalem the Holy important cityTime: Nichodemes approach Jesus at midnight.Effect of dialogue: Nichodemes was confused by what was told by Jesus.Response: Nichodemes disappears
Chapter 4Main character: Samaritan woman, low castePlace: In Samaria, a pagan countryTime: At noonEffect of dialogue: Samaritan woman was confirmed by what was said by Jesus.Response: Goes and witness. She becomes an Apostle
How do we see the role of the Samaritan woman?She is a type of Apostle who brings all people to Jesus. Vv. 7-15 - She is spokes-person of Samaritan people she represents the whole community of Samaritans.V. 9 - Samaritan woman raises a national issueV. 12- - She speaks on behalf of Samaritans "our Father Jacob” who gave us (not me)Her name is not mentioned it indicates she is not speaking on her behalf but on behalf of the community.Vv. 16-30 - She represents the world of unbelieversV.22 - Jesus is placing her in the world of unbelievers representing the entire world of unbelievers.
Text analysis:
Setting 2-6V.4 - provides us the reason for the presence of Jesus in Samaria. (Edei) - He had to pass through. This indicates divine necessity, indicates God's will. Vv. 5-6 - The author gives us three important informations: 1) Jacob as the giver (concept of gift) of the well, 2) Concept of gift, 3) Source as well of Jacob. (Jesus as giver of gift and believer becomes the source)According to the theme we divide vv 7-30 into vv 7-15 and vv 16-30. Both have parallel structures.7-15 16-30Theme: Living water Revelation of Jesus1) Action begins with a request v. 7 v. 162) Presentation of Obstacle v. 9 v. 17a3) Words of Jesus, which transcends obstacle v.10 v17b-184) I st response v. 11-12 vv19-205) Teaching of Jesus v. 13-14 vv 21-246) II nd response of the woman v. 15 v.25Both divine revelation and human response take place together. Absolute response of Jesus "I am" v. 26 (Revelation). Total commitment is expressed by the woman v. 28-29 (Response)V.9 Both religious and social prohibition. But she is not bound by prohibitions. By responding to Jesus she expresses that she is not bound. Jesus also by requesting Samaritan woman expresses that he is not bound.Point of story is not physical thirst. It is in the context of doing the will of God.V. 10 - Jesus brings another narrative programme where there is reversal of role Jesus as giver and woman as receiver. In the first woman was giver and Jesus was receiver.Vv. 11-12 Woman is courageous to ask a man and a JewsV. 13 Importance to water is given by JesusWater of Jacob's well living water in the person of Jesus Only children of Jacob get the water form the well of Jacob all the believers get the living water.Quenches physical thirst.quenches thirst of the soul. V. 15 – It reveals the openness and willingness to receive the water. Accepting and recognizing Jesus as more than merely a Jew and greater than Jacob. She accepts Jesus as Lord.
Rest is as above.
5 Healing at Bethzatha JN 5:1-47I. Synoptic comparison MK 2:1-12 Similarity: 1) description of sick man: a crippled who cannot walk2) Command of Jesus: get up, pick up your mat and walkDifferences: Mark: Setting: in Capernaum. Details: four people to assist him. Emphasis is given on authority of Jesus to forgive sinsJohn: Setting: in Jerusalem. Details: No one to put him in the pool. Only passing reference, on the forgiving of sin, main emphasis is on SabbathWe conclude that the story belongs to ancient tradition but development of Sabbath theme is peculiar to Johannine community.
II. Structure: We can see three different scenes: 1) 5:1-9 Healing the sick man. 2) 5:10-18 conflict between Jesus and Jews. 3) 5:19-47 defence of Jesus.
1. 5:1-9 can further be divided into two section: 1:4 setting and vv. 5-9 miracle.Setting: v. 1 is introduction to the whole section. Chapters 5-9 indicate feast setting; anabaino; mention of a place in Jerusalem , the place of Jewish cult.After this indicates change of time and place, moving up to Jerusalem. Story is taking a new direction.vv. 2-3 the name of the place Bethzatha - meaning house of separation from templeBedesda House of mercy, meaning pool having miracle effect. Bethzaida is confussed name of two places. Bethzatha is close to the original meaning.Authenticity of verse 4: 4th verse is not sure of its authenticity and so kept as foot note and not as part of the text. Scholars say it is interpolation. Why interpolation? Acc. to Semitic tradition there was belief of angels descending and troubling the water having healing power. This was interpolated by author to explain the healing power of Baptismal water. ‘Do you want to be healed?' is similar to `do you want to be baptized?. ' Having similarity with Baptismal formula. The question of Jesus is repeated is this formulation. It explains why it is interpolated?5-9 dialogue between Jesus and sick man: Observation: 1) Jesus takes the initiative. 2) Response of the person reveals his complete dependence on some body else's help. He is ignorant of who Jesus is. Irony is used here. 3) Command of Jesus over turns man's incapacity. ‘Get up. Take up your mat and walk. Pool is also a symbol of Torah. He expected healing by mediation of another person. Depend on Torah, but Jesus healed by his word. Jesus as replacing Torah. Jesus as new Torah. 38 year of being there = 38 Years of wondering in wilderness.
2. Second scene 10-18 Consists of four scenes: Sick man and Jewish authority 10-13; The man and Jesus 14; The man and Jewish authority 15; Jesus and Jewish authority 16-18.The man who was healed broke Sabbath by carrying mat. He is accused by authority. Responsibility passed on to Jesus.v. 14: Setting: Sabbath celebration is completely absent and is replaced by another Jewish institution i.e. the temple. Sin no more Jesus is revealing himself more than merely a miracle worker. Authority of Jesus is authority to give life and judge, the activity of God alone on Sabbath.v. 16-18: Jews planning to persecute Jesus. Judgement and verdict: 1) Jesus broke the Sabbath by healing and ordering the man. 2) Jesus has called Yahweh as his father. 3) Making himself equal to God. These show Jesus is on trial and so given a chance to prove one's stand by bringing witness.
3. Vv. 19-47:A) 19-30 - statement of Jesus; 31-40 - Jesus brings his witness; 41-47 - final verdict given by Moses.Their discussion is to kill but they don't succeed. i) vv. 19-30 - There are 3 statements made by Jesus. a) Jesus reveals his unique relationship with father. A loving relationship. Father loves the son. b) meaning is sharing the life of God. c) Jesus reveals his identity as one who is sent by the father v.23Revelation: v.14 Jesus affirms the response of man but not only as a healer but also having authority to teach and power over sin. As a response to this trial takes place.Mission statement given by Jesus: That is to work on Sabbath it is explained in three ways.1) Unique relationship with Father. Relationship of love and not of domination (v.20)2) Jesus reveals his identity as one sent by God.
3) Mission of Jesus is to continue the work of God / activity of God i.e. to give ‘life and to judge’ This is work of God on Sabbath.According to Jewish tradition Jesus calls for witness to establish the truth of his claim.
B) Vv. 31-41 Setting is court scene. Best example found in Mica 8: 1-6 God calling the entire cosmos to bear witness against people of Israel when they abandoned Yahweh.Threefold witness: `Another' father/ God. This witness of God is manifested in three ways.1) By John the Baptist 33-352) The works of Jesus v. 363) The scripture it self v. 39 Actually one witness that is God who is manifested in three ways. This witness prove the point of Jesus
C) Vv.41-47: Final verdict:First Jesus draws our attention to superficially of the Jews by giving two reasons 1) they have no love of God. 2) Seek for glory that is from human achievementJesus Brings Moses to accuse them. Table is turned. The accusers become the accused. By same law and by Moses himself.
Theological focus of the story:1) It reveals the true identity of Jesus as the son of God. It reveals the mission of Jesus to continue the work of God on Sabbath.2) Strengthens faith of the community. Jews Christian were expelled from synagogue same way Jesus was accused and so it strengthens the community. Jews understanding of law as life denying and so its not Christians who are judged but Jewish who expelled them.3) It calls us to continue the work of God. to give life, meaning to do good. To Judge meaning to protest against all that denies life and love and freedom.
Indian perspective:How can we continue the work of God in our situation?Who are recipients of our action? This man in gospel represent 60% of our country, the poor people.Man as poor expressed through mat, 38 years lying there shows dependence, I have no one shows that the man was poor.Who are the crippled who can not walk in our society?In this chapter those who opposed Jesus are bluntly called Jews.Jews: 1) false interpretation will be Jewish race. This will be literal understanding. It leads to anti-Semitic attitude. Slaughter of Jewish race during world war (6 million Jews)2) It doesn't refer to race but those who are opposed to Jesus. Who take decision to deny Jesus who deny life giving activity of God in the personal life and in the life of the nation. ------------------------------------------------------------------------------------------------------------------6. Good Shepherd JN: 10Delimitation of text:Chaps. 5 - 10 make one single unit. According to some scholars 10 - 11 make one single unit. What are reasons? In 10 we have the discourse on good Shepherd and in 11 the sign.10:3 and 11:8 are close reference. The common theme that runs through in chaps. 10 – 11.1) Jesus is presented as good shepherd laying down his life. Going to meet Lazarus was dangerous and yet he went 11:7; 11:16; 11:50; 11:53
2) My sheep hear my voice and I give them eternal life and they shall never perish. And this is fulfilled in chapter 11:43-44 Lazarus hears his voice and Jesus gives life .11:23 promise of eternal life.3) Gathering the dispersed 10:16. This is fulfilled in 11:50-52 Taking this into consideration we can say that these form a single unit. There is close link between one unit and the other. It could be to introduce one and conclude the other.
The use of the term good shepherdShepherd is the figure of speech used in ancient times to signify the role of the kings. In Enuma Elish (creation story) Marduk is depicted as the shepherd. In OT shepherd, sheep relation is taken for Yahweh and his people. So good shepherd was Yahweh.Ps.22: 23. At the time of Prophets it referred to both political and religious leaders Jer: 6. In Is: 44 good shepherd is referred to the Persian king Cyrus who was appointed by Yahweh to build the new city of Jerusalem. Good shepherd is a common epithet referring to royalty and divinity. Both are attributed to Jesus with both these ideas.
Political background of the community:Place of composition could be within the territory of Roman Empire. Johannine community experienced Roman imperialism and religious persecution. Gospel of John was written around 90-100CE. Domitian ruled Rome in 81-96CE and Trajan ruled in 97-117CE. This would imply that last edition of John was written during the reign of Domitian and Trajan. This means that the first readers of John had some experience of religious persecution and imperialism. The Johannine community represents the Christians who faced significant political challenges from the Roman emperors because of their faith in Jesus Christ. This we know from some political tittles attributed to Jesus. 1. Saviour, 2. Saviour of the world, 3. Lord and God. These are the tittles of Roman emperors to whom a supra human status was attributed. All these tittles are given to Jesus together with Jewish tittles, Lamb of God, Son of God, to indicate Jesus as true leader. Julius Ceaser was the first Roman emperor to be acclaimed as a saviour. Nero was given the title of Saviour of the world. Domitian took the title of Lord and God. With this background we understand the tittles of Jesus. What would be the question raised by community? The community was asked to deny the divinity of Christ and offer sacrifice to Roman God and Roman emperor. The question to the community was whom do you worship or who is the saviour of the world or who is your shepherd? So the author wanted to tell them that Jesus is the True Leader, God and Good Shepherd. This means they denied the emperors as saviours of the world. Jesus as shepherd was perceived as political threat to the Romans.
Religious background of the community:They were expelled from the Synagogue. There arose the question of relationship between Jesus and Yahweh. Johannine community proclaimed Jesus as the Good Shepherd, the personification of Yahweh. This became a religious blasphemy for Jews.
How do we know that it became religious blasphemy and political blasphemy?In Jn 10:1-18 Jesus is making a distinction between good shepherd and false shepherds. Who are the false shepherds? 1. According to Raymond Brown Pharisees and scribes, 2. According to Paul Barac False Messiahs, 3. According to Bultmann False teachers, 4. Roman emperors.How are the good shepherds distinguished from false shepherds?
1. By means of entry v.1: Entering through the door vs. climbing over the fences. Romans invaded these territories through force and military power. Violence was at the centre of Roman imperialism.2. In terms of their orientation v. 10: Giving life in abundance vs. stealing, killing and destroying. Romans were destroying their culture, religious tradition, history and way of life.3. In terms of their commitment or action vv.11-12: Laying down ones life vs. leaving and fleeing. Laying down ones life means total wholehearted commitment. Romans were not interested in the welfare of people. They kept them in fear and submission by indulging in large-scale massacre. So there was violence and persecution.4. Their relationship and knowledge v14: Knowing the sheep vs. being strangers. Looking at these points we can say the robbers could also be a reference to Roman emperors. Roman policy of self-enrichment at the cost of colonies is expressed in this good shepherd discourse. Political dimension of Good Shepherd is perceived in this narration. Jesus as shepherd was perceived as political threat to the Romans.
The Jews regarded Jesus as shepherd as Religious blasphemy. At the feast of Sukkoth or feast of Tabernacle when Jewish community proclaimed Yahweh as good shepherd Johannine community proclaimed Jesus as good shepherd. Thus to reveal Jesus as true king, true leader and true God. This became a cause of blasphemy for the Jews. Therefore vv.1-18 was a cause of division.Context of feast water libation. Ch 7 - Light ceremony. Ch 8-9 - Confession of faith. Ch 10 – Good shepherd. How in Ch. 10 Jesus as Good Shepherd is brought out? (Analysis)1) Presentation of Jesus as good shepherd 1-182) The response 19-213) The appropriation is Jews perceiving Jesus as Messiah. The question articulates the confusion. V.244) Religious blasphemy v. 33: You being a human made yourself equal to God. This is identifying himself with the Father vv. 22-30 – the father and I are one. This equalisation with God according to Jews is a religious blasphemy. Jesus being human claimed to be divine is blasphemy according to Jewish background. They wanted to stone him for the blasphemy. Defence of Jesus follows this. He does it by quoting Ps 82. Vv. 34-39 – He quotes psalm 82 to defend his claim as good shepherd. This is a Jewish way of defending.What is the meaning of psalm 82? Mythical tradition of Mesopotamia is the background to this psalm. A council of gods rules the world. People of Israel share this view. According to them Yahweh is the supreme God who will make judgement on all gods Ps 89:5-7. In Ps. 82 Yahweh is standing in the midst of gods and pronouncing judgement on gods vv 2-7. Why Yahweh makes judgement on gods is in v.1. They were partial to the wicked, oppressive of the weak, governed the earth unjustly. In other words they were not doing the will of God and were doing injustice to the people. The existence of entire cosmos is threatened due the injustice done by rulers, who are named as gods here. Justice and integrity of creation is God’s concern. As punishment the gods will become mortals and will fall like princes if do not accomplish God’s will. What is the function of psalm 82? There are different opinions regarding gods referred to in Ps 82:6? Whether they are divine beings or human beings? Targums reads as Human judges. Preshita reads as angels. Each city had an angel and he was responsible for the king. God judges the unjust angel and gods and so it is also judgement on humans. Therefore gods here are both divine and human. 1) Jesus says human being are referred as gods, if so why cannot I refer myself as God? (First argument)
2) Who are these gods? They are those who have received the word of God and do the will of God. According to Jewish tradition patriarchs, judges and Kings are the people who have received the word of God. So for Jesus, he is doing the will of God, he is consecrated and sent by God. Jesus is always in communion with the Father.
Johannine irony is used here v11: When Jesus uses gods and shepherd these have two different meanings.Jesus as the Son of God means Jesus is like other kings and judges. But Jesus claims more. The Son of God and Good Shepherd, and the incarnate word. On the one hand Jesus can be like god and on the other hand Jesus is referred as personification of Yahweh. The irony here is Jesus says one thing (god) and takes the readers beyond, i.e. he claims himself as personification of Yahweh.
So to conclude the argument: Religious perspective Relation between Jesus and Yahweh. Jesus claims equality with Yahweh. Political perspective Jesus is greater than Roman emperor? Jesus is the true emperor. This is perceived as blasphemy. From religious perspective equality of Jesus and Yahweh and political perspective Jesus greater than emperor is a political threat
Indian perspective: What are the challenges for us when we read the narration on Good Shepherd?1. The political stand of Jesus articulated in Ps. 82 challenges our corrupt political system. Good shepherd raises questions like, i) How do our political leaders enter the political field? They enter by back door. They do not know the people. Do we religious know our people? If we fail it will lead to cosmic destruction.2. Invitation for all of us to promote welfare of all.3. Ps 82 articulates God's will, which is universal concern for justice. This is the will of God for all of us, i.e. to carry on his work and mission.4. We are called to be good shepherds, laying down our life for others. Life-giving and self-sacrificing life of the shepherd should foster us for communion. Today people are looking for leaders who are competent, honest, inspiring and forward looking. All of us are called to be leaders.
7. Washing the feet: Jn 13: 1-20 How do we understand the symbolic action of Jesus?Traditionally it was understood as a good example of humble service, i.e. Jesus the Lord and master washed the feet of his disciples, which is the work of a slave. It was a humble service, a voluntary self-humiliation. It was symbolic of coming tribulation on the cross. Washing the feet symbolized the death of Jesus and the death of Jesus was an act of self-emptying voluntary humiliation or service. What is the problem of this traditional understanding? The problem is: The death of Jesus is symbolized in washing the feet. To present Jesus’ death as a humble service is alien to the spirituality and theology of John. The early church identified Jesus with suffering servant of God. Paul identified Jesus as kenosis of God. This is not according to John, because for John cross is the symbol of glorification. Death on the cross is full revelation of the glory to the disciples.1. The three lifting up sayings manifest God’s redemptive power, God’s unconditional love. In John we have three lifting up sayings, instead of three passion narratives. 2. Jn 10 reveals mystery of Jesus’ death as God’s unconditional love. 3. Jn 15 tells that cross is the expression of god’s friendship and love. So Jesus death is revealing God’s unconditional love and friendship.
Sandra Schneiders challenges traditional understanding of Jn13. If we understand Jesus’ death on the cross as humble service then we understand Christian ministry as self-emptying humble service.In the introduction 13:1-3 we observe that 1. Jesus has full awareness of his destiny and mission. (Mission is that he is the agent of salvific work). 2. He loved them to the end. This expresses perfection in terms of quality and till the end in terms of quantity. The narrative concludes with the expression: Mutual love is discipleship. Therefore washing of the feet is mutual love and not self-humiliation. So it is not simply a humble service, but prophetic action of love symbolizing Jesus’ death on the cross. Sandra says that it is an action that is presented as i) revelatory in content, ii) symbolic in form, iii) pedagogic in intent and iv) proleptic in structure. Revelatory in content or function means it is a call for us to see beyond what we see. Symbolic in form means it calls us to perceive the extraordinary in the ordinary things. Pedagogic means teaching. Proleptic means we are anticipating something that will take place later in history. Here we are anticipating the death of Jesus, which will take place later. Action seems to be menial, domestic, but it symbolizes the salvific work of Christ, i.e. God’s redemptive work in Jesus. To understand this we need to go back to the dialogue between Jesus and Peter.
Dialogue between Jesus and Peter: Vv. 5-8How do we understand the refusal of Peter? 1. Placement of the pronoun, you (Do you wash my feet?) This ‘you’ is not necessary in Greek. (In Greek verb is conjugated according to person and number. So by looking at the verb we understand to who it is referred). The use of two pronouns would indicate the reader that Peter’s problem is, the master will wash his feet. This means reversal of service role between himself and Jesus. Peter is objecting this v.6b.2. Response of Peter is su Me ( ). Su - means no, Me - means no. So Su Me are two negatives. By no means you wash my feet ever or unto eternity. Double emphatic negatives in the reaction of Peter indicates that his objection is not merely an embaracement, but a categorical unconditional refusal to accept what the reversal of roles (master washing the feet) implies v.8a. How do we interpret the response of Jesus?V.8b Unless I wash you have no inheritance or heritage or eternal life with me. So the question is how can Jesus deny the eternal life to Peter just because Peter refused to be the recipient of Jesus’ humble service. This leads us beyond. In our Indian context there are three models of service: 1. Service: Of the slave to master, poor to rich, worker to the landlord. Relationship: Of inequality, domination and dependence.2. Service: Of the rich to poor, parents to children, formatters to formees, teacher to student.Relationship: Of inequality, dependence.3. Service: Between friends.Relationship: Of equality, mutuality and interdependence.Applying this to the dialogue between Peter and John in Jn. 13 we can say that Peter is operating on second model, i.e. master to disciple and Jesus’ understanding is according to third level, i.e. between friends. Jn 15: 13, 15. i) Jesus overthrew inequality between them. ii) Jesus inaugurated the friendship love between them. Jesus is overthrowing all structures of inequality and dominance. Friendship love according to John is the covenant love. 15:14 – You are my friends if you do what I command you. Johannine love of Jesus is unconditional. The use of the word ‘if’ seems to be a condition. It is rather reflection of the OT covenant.
---------------------------------------------------------------------------------------------------------------------------8. JOHN 17:1-26Observation:Literary context:A) It is a part of the Farewell Discourse It is a prayer.If we take Ch. 2. Ch. 1 prepares for it. And chap. 17 is placed after three discourses. It is the last part of the Farewell Discourse. Farewell Discourses close either with a prayer or blessing.Prayer: Jubilees chap. 22: Four discourses of Abraham and closes it with a prayer for his Children.Blessing: Dt 33 four farewell discourses from 1-32 and finally Moses gives blessing to the house of Israel.B) It a Priestly Prayer:Why do we consider it so? Acc. to early Christian understanding Jesus is the high priest and as a high priest, He is making this prayer on our behalf (interceeding for us) Rom. 8:34 speaks of Jesus as heavenly high priest. 1John 2:1 Jesus as the advocate. It can be compared with priestly prayer of Aaron in the book of Leviticus (16:11-17) Aaron praying for himself and entire community (same way Jesus prays for himself, his disciples and the entire world. Traditionally it is considered as priestly prayer.C) Themes of eschatological discourse:Knowledge of God was one of the characteristics of eschatological period (Hab 2:14 => earth will be filled with knowledge of God; Jer 24:7/ 31:33-34 => giving heart to know God.This theme is present in John 17 in many places. (17:3, 23, 25, 26 etc.) And so some scholars consider it as eschatological discourse.Jesus transcends time and space (Jn 17:11, 13) another reason to consider it as eschatological discourse. It’s confirmed by (Mk. 14:13, 34-36) Jesus as human person asking for strength to encounter the coming event, it is the human face of Jesus. And John gives divine face of Jesus in chapter 17.
Analysis of the textWhole chapter can be divided into three parts.I. Prayer of Jesus for himself vv. 1-8II. Prayer of Jesus for disciples 9-19III. Prayer of Jesus for the entire Universe 20-26
I. Prayer for himself vv. 1-8We can put into pattern of ABCBACA) Prayer of Jesus v.1 B) Basis for prayer or reason for prayer v. 2 C) Comment on eternal life v. 3 B) Basis for prayer v. 5A) Prayer of Jesus v. 5
C) A comment on the works of Jesus vv. 6-8v. 1 Prayer of Jesus: "glorifying your son". How do we understand it? All thru gospel Jesus is revealing glory of God and at the end Jesus is asking God to glorify him.i) In chap. 17 we have passage from sign to reality. Request of Jesus is to take him back to his original status, the same glory, which he had in the beginning v. 5.
ii) Glory is referring to his return to Father. The sourse of this glory is the Love, which Father had for his son v. 24
Why does Jesus pray this way?v. 2 Answers this question. This is given in reason to "to give eternal life to those who are in his care."v. 3 Gives a comment on eternal life, eternal life is to know God (it does not refer to intellectual knowledge, but to an experiential knowledge; covenantal relationship with God - to have life in complete obedience to God's will and to have loving fellowship with one another 1Jn 1:31Jn 5:3 => Loving God means, being obedient to his command. Eternal life is a way of commitment to Jesus.Gnostic misinterpreted it and so in early centuries gospel of John was not accepted. Historical person, Jesus, through his words and deeds, mediated acc. to John this knowledge of God. This eternal life is received in the world according to John. But Gnostic will say there is no historical person to mediate. And for them it is received after death.V. 4 Is the reason for prayer of Jesus? Jesus has completed his work. Acc. John it means Jesus has done what he had seen Father doing (5: 19-20) and Jesus has taught what he had heard Father speaking (12:50) This is the reason for Jesus prayer in v. 5.Prayer in v. 1 is forward looking. But v. 5 is backward looking.v. 6-8 Comment on works of Jesus Articulated in two different ways. 1) To reveal God's name 2) To reveal God's words.
II. Prayer of Jesus for disciples 9-19Can be divided into four parts, each having two aspects, 1. subject, i.e. for whom and 2. The reason of prayer, i.e. for what.1) God experience: Keep them in your name. Being in God's name imply being in the presence of God. They are in the world and I am returning to you. When I was with them I kept them united now you keep them in your name.`Name' Theology: Name theology emerged in Dt. Tabernacle was dwelling place of God. Later on the Temple becomes a place of dwelling. When Kingdom was divided into northern and southern kingdom, temple remained with the southern kingdom and Northern Kingdom had no temple and they were united only in the name of Yahweh.
2) Freedom from inside: Prayer is, ‘may they be One (like Father and Jesus). Reason: Now since Jesus is returning he says now you unite them. When Jesus was there he united them (disciples) it reflects the situation of community, a situation of internal conflict, which is confirmed by letters of John. (Jesus prayer could be prayer of beloved disciple to keep them united in God experience) This conflict could have arisen because the community of John consisted of variety of people, Samaritans, Jews, and also gentiles.
3) Freedom from outside: Keep them away from evil one. They do not belong to the world (people of the world are all those who rejected Jesus). It points to the situation of persecution. As community of John has experience persecutions from all sides, from Jews as well as Romans.
4) Mission: Prayer means to sanctify them/ consecrate them (hagiazp) Prayer means set apart. It has different meanings. When applied to disciples and when applied to Jesus. What does self-consecration of Jesus consists in? Meaning of Jesus self-consecration. OT speaks of two kinds of self-consecration.
a) Jer 1:5 - God consecrating priest/ prophet for a mission setting them apart. God is subject and humans are objects. This meaning is used in John 10:36; but this can not be applied to this context John 17:9-19b) Dt 15:19 - Priest consecrating the sacrificial animal. When Jesus speaks of his consecration. Jesus the high priest is consecrating sacrificial lamb i.e. his own body. Here it is referring to death of Jesus -as sacrifice offered to God for the humanity.
III. Prayer of Jesus for the entire Universe 20-26How does this consecrate community?Community was understood as new temple where whole world can worship the father. So it is prayer of consecration of this new temple (community of John) death of Jesus is understood as sacrifice for consecration of the community. In this way Jesus' self-consecration becomes the consecration of the community.Vv. 20 - 26; - This is again divided into three sections: 20-21; 22-23; 24-26Prayer of Jesus is that they may be one so that world may know that you love them. They may be a sign of this and thru their witness world may know it.
Unity is the key word in Chapter 17What kind of community? It depends on our understanding of John's gospel. The concept of Church: - Gospel of John does not speak Church as ecclesia; assembly but he uses metaphors, like, flock (Jn 10), Vine (Jn 15)
It implies all members are equal just like branches; only difference will be who bears more fruit. Gospel of John does not accept hierarchical structure. No formal differentiation of function. No official role is assigned to individual in the gospel of John. No indication of a call, to submit to human authority. Washing of feet is done by one another and for one another. Discerning the spirit is the way to handle community; the spirit guides community. Authority of twelve is through witness. Therefore the primacy of witness and not primacy of power.
Positive: Church is characterised by its radical egalitarianism. Meaning equality is presupposed and universality is assumed and unity is at centre and holiness or sacred is understood; mission is implied.
Implication of this understanding:i) Inclusion of Greeks and Samarita`n within the elect of God (Ch 4:16-19 and 12:20-21)ii) It rejects discrimination based on gender. Peter as shepherd then, Mary Magdalene, is an Apostle to apostle.
How does this understanding challenge our Indian Church? Do we Christians foster unity in India? If Yes, Why? If No, Why?
E. THEOLOGY OF JOHNLooking at the face of Johannine Jesus from Indain perspective is our main aim; asking four questions can do this.1) Where do we encounter Jesus in the gospel of John?2) How does Jesus reveal the glory of God in these situations?3) What does the consequence of mission and commitment of Jesus?4) What was the response of God?
Author presents Jesus as one who brings radical transformation in every sphere of life both in sacred and in secular. Jesus is encountered in the temple and in hillside and in houses. Believing in Jesus would involve both these dimensions1. Jesus as deeply concerned about the life of the people.2. Jesus is presented as life giver who brought spirituality of life and love. 3. This love of Jesus is for needy, out castes and marginalized and it was sign of messiahship
Consequence of this love was death of Jesus. Death of Jesus is a sign of glory in the gospel of John. It was consequence of his option, his mission. Death of Jesus was an act of friendship love. It is an affirmation of human freedom and dignity. It is the fearless resistance to the evil. Jesus glorified God in his death (12:32) being lifted up on the cross he gathers the dispersed children of God. He wants those followers who can struggle with him to carry on his mission. He does not need mourners.
How does God respond to this? Resurrection is seen as God's way of glorifying Jesus. Its vindication of Jesus. It reveals victory of Jesus victory of love and commitment and so on. Resurrection is also a powerful protest against the evil that crucified Jesus. Resurrection is a new life inaugurated by Jesus and we are called to participate. It is a sign of Hope that justice will take over injustice.--------------------------------------------------------------------------------------------------------------------------
F. JOHANNINE SPIRITUALITY OR HERMENEUTICAL APPROPRIATION OF THE GOSPEL OF JOHN:Questions:
1. Where do you find Jesus in the Gospel of John?2. How did Jesus reveal creative, dynamic and liberative presence of God (glory of
God)? 3. How do I reveal the presence of God?
We encounter Jesus as a person deeply concerned with the people. The spirituality of John emphasizes three things. It generates beatitude of: 1. contemplation, 2. communion, 3. commitment.
1. Contemplation: Life called to be God’s beloved. It is our faithfulness to the inbuilt dynamism to faith. Dynamism to faith means call to live an attitude of wonder, astonishment, surprise and fascination, i.e. contemplating the divine in our everyday life.
2. Communion: Call to live a life of freedom and covenant love. Our openness to others as equal partners. According to John, an experience of being loved 1. Will liberate us from internal compulsions and external pressures, 2. Will make us free persons. It will lead us to recognize others as equal partners.
3. Commitment: Life committed to god’s work. It is a commitment of passion and zeal. It is a commitment to establish just human society. It is our openness to God’s creation and god’s creative work. This commitment is important. Accomplishing god’s work is best way of commitment. Jn 17: 5.
We need to reflect on love to see what it means for us today or to see how do we receive the gospel of John as good news for us today in our Indian situation?It is a gospel written by the beloved disciple or the person who experienced being loved by God. We also look at it as gospel of love. The farewell discourse has special significance, chapters 13-17 and the central message is 15:12/ 15:17. Love one another as I have loved you.
NT gives three terms for love:1. Philia: It refers to friendship love. It is affective and specific love sharing interests and
dreams. 2. Koinonia: Communion and fellowship shared by the community. It belongs to a
special group.3. Agape: Doing good. Agape expresses deep, selfless concern for one another.
According to George Soares Prabhu it is doing good. According to John it is giving life to all. The Agape Jesus speaks of springs forth from God, a parent love manifested in doing good, giving life by building up a healthy cosmos.
John’s use of Agape and Philia is synonymous. According to him friendship love is covenant love, which should be shared by all, by loving and giving life to all. Agape or giving life/love depends on our understanding of human person, our analysis of society, our vision of humanity and our perception of the cosmos.
1. Our understanding of human person:1) If we understand human person as a soul (spiritual being alone) then giving life or doing good would mean being concerned about spiritual welfare of the human person i.e. saving souls. 2) If we understand human person as animated body (body and soul) then giving life/doing good will imply taking care of both spiritual and material aspect of the person. We will engage in spiritual and material welfare of people. Gospel intends this. According to our understanding of the human person our mission changes.
2.Our analysis of the society: 1) If as collection of isolated individuals then giving life/doing good would imply conversion of individual persons and through them the society. So we think that individuals will transform society. We concentrate on individuals. Metanoia of individuals. Gospel of John challenges us to go beyond this.2) Society is autonomous system of structures. We have economic structure that determines the wealth and distribution of products, social structure that determines privileges and status, and we have political structure that determines power. Change of individuals does not change society. Agape includes structural change and so ‘doing good’ would imply working for structural change, working for justice. This is what is meant by love in the gospel of John.
3. Our vision of humanity: 1) If patriarchal, then we legitimise the patriarchal structure in the society and in the church.2) If we have integrated, inclusive and holistic vision, then agape means working for egalitarian society/humanity. The church cannot think of its mission without awakening its soul to the alienated vision and churches mission is to overcome alienated vision.
4. Our perception of the cosmos: 1) If as material world, then we use it for our profit. We exploit plants, animals etc.2) If as integral part of our being, then ecological concerns become part of our concern. Therefore giving life means working for the welfare of persons and cosmos. It is challenging. Then comes the mystery of resurrection. In resurrection we celebrate life, victory, freedom, live etc. We are called to participate in the new era inaugurated by resurrection. To believe in the mystery of resurrection is participating in the power of God. When each time I trust/hope again when my trust/hope is betrayed then I participate in the power of resurrection. Thus I become God’s witness in this world.
Certain clarifications to take note of:I. What is literary context?Context refers to any context, e.g. Context of the community, our context, context of the Gospel. Literary context: Literary context will reveal something that the text wants to say. For this we have to see where do we find our pericope in the story of Johannine context.Example 1: Call to discipleship. Call to discipleship is preceded by witness of J.B. (1; 19-34) and followed by ministry of Jesus (2:1-22). What will the text, call to discipleship, reveal here? The evangelist has placed the text, ‘call to discipleship’, in between witness of J.B. and ministry of Jesus. So what is the literary context of this text? The literary context is:
1. Johannine discipleship presupposes knowledge, experience or personal encounter with God?
2. Discipleship is a call to participate in the ministry of Jesus.Example 2:Jn. 2:1-11: It is preceded by call to discipleship and followed by ministry in the temple. So the literary context is greater revelation in the temple.
II. What is literary form?Miracle, allegory, type scene, parable etc. are literary forms.Example: 2;1-11 is a miracle story.
III. What do we make of the miracle stories of Jesus in this modern time? Or how should we interpret miracles of Jesus, so that they become rationally intelligible and religiously meaningful to us today?Miracles of Jesus are not to be understood as unchallengeable proofs of Jesus’ divinity. If we take them as proofs we start with distorted idea of faith, because if proofs we have to prove two things.
1. As really happened in the history in the way they are in the gospel.2. Should be able to explain in terms of science.
1. It is not possible for us today to reconstruct with what happened in Jesus’ time or historically hundred per cent, because Gospels are not eyewitnesses. Authors have written down their perspective after the resurrection experience.2. Science is fast changing phenomenon. There are still many things yet to be discovered. So we cannot scientifically prove.Johannine author tells us that miracles are sign or semeia. R. Brown says exodus experience gives us the background for the Johannine use of signs. He gives four reasons for his view.
1. Evangelist gives different exodus motive. 1:14- Pitched his tent, 1:17 – Moses and Jesus, 1:29 - Paschal lamb, 6:31 – Manna.
2. Num. 14: 11 - Yahweh performed many signs but people did not believe. John 12: 37 - Jesus performed many signs but disciples did not believe.
3. Num. 14: 22 - Yahweh’s signs are intimately connected with God’s glory. (Glory means presence of God). Jn 2:11 – Jesus revealed his glory.
4. Deut. 34:10 – 12 - Deuteronomy ends with a note of wonders performed by Moses. Jn 20:30 – ends with signs performed by Jesus.
So background to Johannine gospel is exodus story. If we accept this then signs of Yahweh are works of God Ex 34:10. Jesus is placing his ministry on a par with work of God Jn 4:34. Therefore Jesus’ ministry is understood as expression or continuation of the work of God in OT. What we are doing is we are placing the ministry of Jesus on par with work of God in the OT. Ministry of Jesus is concerned with 1) Miracles, i.e. deeds 2) Discourses, i.e. word. Work of God in the OT consists in word and deed.1) The miracles of Jesus remind us that discourses of Jesus are not empty words. Discourses are designed to transform the world. So have power to transform. 2) Discourses remind us that value of words is not in form (how), but in the context (why, what). So why and what of miracles is important and not how of it. For example the miracle at Cana revealed the glory of god. The
situation was the scarcity of wine. The miracle Jesus performs is abundance of wine. By transforming Jesus revealed the glory of god.In our context when we change no food into food, non-dignity into dignity, violence into peace, we participate in the ministry of Jesus. By doing something against massive poverty, injustice, oppression, violence, hatred we participate in Jesus’ ministry
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