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The Significance and Impetus of the Divine Name in the Fourth Gospel

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The Significance and Impetus of the Divine Name in the Fourth Gospel “My Father’s Name”: The Significance and Impetus of the Divine Name in the Fourth Gospel Joshua J. F. Coutts Doctor of Philosophy in New Testament Language, Literature, and Theology University of Edinburgh 2016 Abstract One of the distinctive features of the Fourth Gospel is the emphasis placed on the divine name (ὄνοµα). The name occurs eight times (5.43; 10.25; 12.13, 28; 17.6, 11-12, 26), in key passages and in striking expressions such as “I have made known your name” (17.6) and “your name, which you gave me” (17.11). This thesis uses historical-critical methodology in a close reading of the Fourth Gospel to determine why John is so attracted to the name category. It is argued that, for John, the divine name was fundamentally an eschatological category with a built-in duality or “associative” significance, which he derives primarily from his reading of Isaiah. It is plausible that Isaiah was the primary impetus for John’s interest in the divine name, because name language is bound up with the “I am” expression and glory language in Isaiah— both of which more clearly underlie John’s “I am” sayings and glory motif. Furthermore, the significance of the name in Isaiah as the object of eschatological expectation (Isa 52.6), and as a concept by which God is associated with his Servant, attracted John to the name category as ideal for his nuanced presentation of Jesus. In John’s use of the name category, it is possible to distinguish the question of significance from that of referent, meaning, and function. This, in turn, facilitates a clear evaluation of possible catalysts for John’s name concept. It is demonstrated that a variety of Jewish and Christian background influences contributed to John’s name concept at the level of referent, meaning, and function. However, the eschatological and associative significance of the name in the Fourth Gospel is particularly indebted to the name concept in Isaiah. This is significant, in part, because Isaiah places such emphasis on the exclusivity of God. It may be that a zeal for God’s exclusivity had generated accusations against the community of believers known to John, that, by their allegiance to Jesus, they were guilty of blaspheming the name in particular. The name was, perhaps, a “flashpoint” for the community, and the text of Isaiah a key battle-ground for defining fidelity to God, and the identity of the people of God. By associating Jesus with the divine name, John legitimates the allegiance of believers to Jesus in the face of Jewish opposition, as well as comforts those who were troubled by the continued absence of Jesus, with the point that they were yet identified by the divine name (17.11), and that eschatological revelation of the name promised in Isaiah was extended to their own time as well (17.26b). Lay Summary One of the distinctive features of the Fourth Gospel is the emphasis placed on the “name” of God. There are eight occurrences of “name” in reference to God the Father (John 5.43; 10.25; 12.13, 28; 17.6, 11-12, 26), some of which are in key passages and in striking expressions such as in Jesus’ claim to have revealed God’s name (17.6) and to have been given the name (17.11). This indicates that the divine name was an important concept for the author of the Fourth Gospel (“John”). This thesis features a close reading of the Fourth Gospel in the context of many other ancient Jewish and Christian texts to determine why John is so attracted to the whole idea of the divine name at all. It is argued that, for John, the concept of God’s name was at the heart of the self- revelation and saving action that God had promised his people, and was also a concept by which God could be associated with a distinguishable figure. Moreover, John derived both of these aspects of the name concept primarily from his reading of certain passages in Isaiah 40-66. A discussion of name language in the Fourth Gospel can be sub-divided into four parts: the actual name in view (i.e., referent), the meaning, and function of name language in context, and the significance of the name concept. Although various background influences have informed John’s name concept at the level of referent, meaning, and function, the significance of the name is indebted particularly to the name concept in Isaiah. It is possible that first century believers with whom John was familiar had been accused by their fellow Jews of blaspheming the divine name because of their allegiance to Jesus. Thus by drawing on the authoritative text of Isaiah to present Jesus in terms of the divine name, John legitimates the allegiance of believers to Jesus in the face of opposition, and comforts those who may have been troubled by Jesus’ absence with the thought that they were still party to the self-revelation and saving action God had promised his people. Thus, John’s emphasis on the divine name opens up a window into how he understood both Jesus and the community of believers who placed their faith in him. I, Joshua J. F. Coutts, hereby certify that this thesis has been written by me, is the record of work conducted by me, and has not been submitted for any other degree. Signature: ____________________________ Date: ________________ Acknowledgements I have been surrounded by a community of people who have enriched, supported, and upheld me through my years of study, the culmination of which is represented to some degree by this thesis. I am grateful to the faculty at New College, from whom I have learned a great deal, and in particular, my doctoral supervisors, Professor Larry Hurtado and Professor Paul Foster, whose timely and insightful feedback has contributed substantially to the improvement of the project. I have also gleaned much from the kind and deeply knowledgeable members of the John group at BNTC over the past four years. Likewise, the insightful feedback and rich conversations with members of the annual Seminar on the NT use of the OT has been a great delight. I am grateful in particular to Susan Docherty, Steve Moyise, Darrell Hannah, Andrew Lincoln, Peter Doble, David Allen, and especially to Wendy North—who has been so generous with her time, wisdom, insight, and encouragement. I am furthermore grateful for the careful attention which my examiners, Dr. Catrin Williams and Professor Helen Bond, devoted to this work, and for their very helpful suggestions. I was first inspired to study the Gospels more deeply by Carl Hinderager and Wes Olmstead, who modeled for me a rich combination of scholarship, humility, and grace. And there are few from whom I have learned more than Rikk Watts, who has been a constant source of inspiration and encouragement for me over the years. Many others have poured into me over the years—too many to name here. However, I am particularly grateful to the pastors at Central in Brantford, who gave me space to explore a vocation in teaching Scripture. I also wish to thank John Stackhouse, whose counsel is always wise, and Don Lewis, who has been a kind and faithful friend for many years. I am thankful to Mariam Kovalyshin, who encouraged me in my first steps applying for doctoral programs. I am thankful for the long-standing friendship of Aaron Smith and Aaron Pluim. Old friends are precious for their rarity. And a special thanks goes to Murray and Janet Bradshaw—two of the most beautiful people I have had the privilege to know, and without whose encouragement and support, I could not have undertaken this project. My thanks goes also to the board members of the Institute for Religion and Culture, who enabled me to finish well. A Ph.D. is a long lonely road, and I could not have made it through without a strong community undergirding me in Edinburgh. I am thankful for my colleagues at New College, with whom I have enjoyed many chats over coffee, or rounds of squash—Andrew Kelley, Samuel Hildebrandt, Kengo Akiyama, Will Kelly, Zack Cole, Ray Lozano, Brad Penner, Eric Beck, David Robinson, Mark Batluck, Taylor Ince, Luke Wisley, Frank Dicken, Sean Adams, Seth Ehorn, Brendon Witte, and Kurtis Peters. And the last two years would not have been nearly as enjoyable without the good friendship of Tom Breimaier. My Fridays would have been downright dull, if not for the good company of Graeme McClelland. And I am also deeply thankful for the community I have enjoyed at Chalmers Church. I am thankful for the men in my Cord group and for the rich friendship of George Craig, Ben Wiffen, Ben Beaumont, Ian Clausen, and Phil Reimer. I am especially thankful for the tireless support, care, and encouragement of Robin Sydserff, and of Sam Orr, who has become like a brother. I wish especially to thank Mary for the gift of her joy, kindness, and companionship for the journey. No one has invested in me quite as much as my parents, Bob and Alison Coutts. I owe them an immeasurable debt for their constancy, faithfulness, love, and tireless support and encouragement in every venture to which I put my hand. This work is dedicated to them. Finally, I owe the greatest debt of all to Jesus Christ, who has condescended to let me bear his name, and through whom, I have come to know the Name of the One in whom I am kept. For Mom and Dad Contents Introduction 1 A.
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