UNDERSTANDING THEE OUR MI GOSIEDEL THE FERSIPECTIVE 07 THE CREATION 7 HEME

ERENCE CRAM VOORUMAN

A Dissertation submitted in fulfilment of the requirements for the ale y ee of

DOC OR OD' ___EIFERAT'URE ANID REILOSOTIFICY

in 1133IIECACAL S UDI[i S (NEW ESTAM

at t he

RAND AITRIKAANS MYERS=

Johannesburg, Bout it Africa

Supervisor: Professor J Du Rand

November, 1998 'TABLE OIF CONTENT'S PAGE CHAPTER 1 IINTROIDUCT2ON 1.1 Title 1 1.2 Problem Statement 1 1.3 Methods Used to Solve the Problem 2 1.4 Aim of the Research 3 1.5 Terminology Used 4 1.5.1 Creation 4 1.5.2 Creator 4 1.6 Chapter Overview 5 1.7 Summary 6 CHAPTER 2 ESTABLISHING A TYIPICAL C EATON FRAMEWORK 2.1 Creation: A Basic Definition 9 2.2 The Ancient Near Eastern Accounts 9 2.2.1 The Mesopotamian Cosmology 10 2.2.2 The Egyptian Cosmology 12 2.2.3 The Greek Cosmology 13 2.2.4 Cases of Alleged Borrowing 14 2.3 The Old Testament Creation Account 15 2.3.1 God the Creator 15 2.3.2 God the Maker and Sustainer 16 2.3.3 Creation Ex Nihilo 16 2.3.4 Creation by the Word 16 2.3.5 Creation with a Purpose and Plan 17 2.3.6 Creation Terminology used in Genesis 18 2.4 Judaistic and Rabbinic Views on Creation 21 2.4.1 Rabbinic Views on Creation 21 2.4.2 The Kabbalah 23 2.4.3 Philo the Jew 23 2.4.4 Intertestamental Viewpoints 24 2.5 The New Testament and Creation 24 2.5.1 New Testament Writers and the Creator 24 2.5.2 The Pauline Viewpoint of the New Creation 25 2.5.3 The Johannine Viewpoint of the New Creation 26 CHAPTER 3 THE STRUCTURAL FRAMEWORK OF THE FOURTH GOSPEL 3.1 The Basic Structure 28 3.1.1 The Basic Purpose of the Gospel 28 3.1.2 The Basic Structure 29 3.1.3 The Two Major Sections of the Gospel 29 3.1.4 Major Viewpoints 30 3.2 The Content and the Dramatical Structural Unity 33 3.2.1 John's Evangelistic Purpose is Clear 33 3.2.2 John's Dramatic Style is Unmistakable 34 3.3.3 John's Audience 37 3.3.4 John the Author 38 3.3 The Prologue as the Agenda for the Whole Gospel 44 3.3.1 Each Gospel Begins with a Certain Theme 44 3.3.2 The Prologue is Like the Overture to a Majestic Symphony 47 3.3.3 The Prologue Features the Seven Characteristics of the Logos 49 3.4 The 7 Day/ 7 Sign Structure 51 CHAPTER 4 THE CREATION THIEMIE OF THE FOURTH GOSPEL 4.1 References to the creation theme in the Gospel 62 The Prologue 62 4.1.1 Jesus Christ the Creator-Agent is Introduced to the World 62 "In the beginning " (John 1:1) 4.1.2 The Creator Made All Things 63 "Through him all things were made..." (1:3) 4.1.3 The Creator is the Source of Life 65 "In Him was life...." (1:4) 4.1.4 The Creator has Come to Give Light to the World 69 "The Light shine in the darkness...." (1:5) 4.1.5 The Creator Made the World (Cosmos) 75 "The World was made through him...." (1:10) 4.1.6 The Creator is rejected by his own Creation 76 "Yet the world did not recognise Him..." (1:10) 4.1.7 The Creator gives New Life 78 "Children born of God...." (1: 13) 4.1.8 The Creator Becomes a Man and Lives amongst his own Creation 82 "The Word became flesh and dwelt amongst us...." (1:14)

The Creative Acts of the Creator- Agent 84 4.2.1 The First Sign of the Creator's Power 84 " The Water into wine...." (2:9) 4.2.2 The Creator Gives Life 88 " Life from above...." (3:3) "The Son gives life to who he is pleased to give it..." (5:21) 4.2.3 The Creator and the Life-giving Spirit 94 "The Spirit gives birth to spirit..." (3:6) "The Wind blows where it pleases..." (3:8) 4.2.4 The Creator Gives Eternal Life 96 " Everyone who believes in Him may have eternal life...." "The Water I give is a well which springs up into eternal life" 4.2.5 The Creator is Master of the Sabbath 104 "Jesus did these things on the Sabbath...." (5:16) 4.2.6 Jesus Completes the Creative Work of the Father 111 "The Creative Work that the Father has given me to finish...." 4.2.7 The Creator Gives Abundant Life 115 "I am the Bread of Life that comes from Heaven...." (5:35) The Feeding of the Five Thousand (6:10) 4.2.8 The Creator Creates from Nothing 121 "The man born blind" receives sight (9:20) 4.2.9 The Creator Creates by the Spoken Word 126 "You may go, your son shall live" (4:50) 4.2.10 The Creator is Lord of Life and Death 130 "I am the Resurrection and the Life...." (10:25) 4.2.11 The Glory of the Creator 138 "I brought you glory by finishing the work you gave me to do" 4.2.12 The Creator Breathes Life upon His People 151 "He breathed on them and said: "Receive the Holy Spirit" 4.2.13 The Creator Transcend the Natural and Physical Laws 152 "The water that has been transformed into wine... "(2:9) CHAPTER 5 THE CREATION THEOLOGY OF THE FOURTH GOSPEL 5.1 The Creation Theology 154 5.1.1 The Creation Theme 155 5.1.2 The Creator, Jesus Christ, is Revealed to Mankind 155 5.1.3 The Creator in Relationship with His Creation 156 5.1.4 Who is the Creator? Jesus Christ's Self Revelation 158 5.1.5 The Creator is the Word of God 160 5.1.6 Jesus Christ: The Creator of a New Nation 167 5.1.6.1 Nathanael and the Messiah 167 5.1.6.2 A True Israelite 169 5.1.6.3 The Supernatural Knowledge of Jesus 169 5.1.6.4 Jacob's Ladder 171 5.1.6.5 Ascending and Descending on the Son of Man 173 5.1.6.6 A New Nation of Israelites 174 5.1.7 The Creator of a New Temple (His Body) 176 5.1.7.1 Jesus Christ the Cleanser of the Temple 176 5.1.7.2 The Anger of Jesus 177 5.1.7.3 The Destroyer & Rebuilder of a New Israel with a New Temple 178 5.1.7.4 The New Temple He Creates is His Body 179 5.1.8 The Creator of a New Community 180 5.1.8.1 Jesus is the True Vine 180 5.1.8.2 The Fruitful Branches 181 5.1.8.3 The New Community and the Holy Spirit 182 5.1.8.4 The New Community Meal 183 5.2 The Role of the Creator 184 5.3 The Logos Doctrine 187 5.3.1 The Logos is God 188 5.3.2 The 7 Divine Titles/ Sayings of Jesus 189 5.4 The Johannine Doctrine of Christ as Lord of the Cosmos (Koapoc) 193 5.5 The Emmanuel Theology (The Creator Amongst His Creation) 195 5.6 The Action of the Trinity in Creation (Father, Son and Spirit) 196 5.7 The Pneumatology of Creation 200 5.8 The Creation-Recreation Theme 204

CHAPTER 6 CONCLUSION/ RESUME 206

BIBLIOGRAPHY 207 CHAT'

:N_TRICCDIEDUC 1.1 Title The title of the thesis is "Understanding the Fourth Gospel from the Perspective of the Creation 'Theme".

By choosing this as a title, it becomes clear that I will be focussing on two major domains of research, namely

the Gospel of John

the creation theme

My objective is to make a careful analysis of the creation theme in the Gospel of John. This will involve reading and understanding the text with the creation theme constantly in mind. It will be specifically focussed on the possibility of a creation theme existing in the Gospel of John.

1.2 Problem Statement

I asked the following questions whilst conducting this research:

Can the Fourth Gospel be read from a creation perspective?

Does the creation motif of Genesis reappear in the Gospel of John?

Is a hermeneutic of creation appropriate for the Gospel of John?

Can the theology of John be described from a creation perspective?

In this research I shall be reading the Fourth Gospel from the creation motif perspective. I shall

not be spending extensive time examining the different introductory problems regarding the

Gospel of John. I have taken the viewpoint of Du Rand (1991:19-123) regarding the

introductory problems regarding the Fourth Gospel.

1 1.3 Methods used to Solve the Problem

In this thesis, I shall be examining whether the creation hermeneutic is a valid hermeneutic for understanding the Gospel of John. In other words, is it a legitimate and a valid perspective with which to understand the Fourth Gospel. Can the Gospel be specifically understood from a creation perspective?

It must be mentioned here that the creation perspective is only one perspective (point of view) with which to understand the Gospel. It is not the only perspective (point of view) that may be valid in understanding the Gospel.

Furthermore it must be mentioned that very little literature is available on this specific topic ( the creation theme in the fourth Gospel). I therefore had to be creative and innovative in developing this different point of view regarding the Gospel. What I did wish to discover however is whether it is a valid point of view which will assist the reader in developing a better understanding of the Gospel. The question to be asked is whether it is a valid exegetical method with which to understand the Gospel.

In answering the questions above, I applied a specific hermeneutic (method of interpretation) to the analysis of these problems. I applied specifically the comparative-literary methods aiming at a theological systematization of the creation theme. This comparative-literary method not only involved analysing the Gospel of John against the background of the creation story told in Genesis, but also involved an analysis of the Gospel within its socio-cultural and political-religious context.

2 1.4 Aim of the Researc it

Very little research has been done on the "Creation Theme" in the Gospel of John. Certain scholars have done some research on similar or related themes, but the results of their research has not been conclusive. These researchers include the following:

Boismard who developed the theory of the seven days of the new creation (1957:288-289). In

this theory he postulates that as the book of Genesis has seven days of creation, so to the Gospel

of John has seven days of (new) creation. His theory is not entirely convincing.

Barrosse likewise also suggests a seven day theory of new creation (1958:507-516). The seven

days of creation focusses on the formation of the church, according to him (1958:516). This

theory is likewise not convincing. John may have the idea of the new creation in mind, but does

he necessarily follow a seven day schema?

Trudinger likewise cultivates a theory of the seven days of the new creation (1988:16-20).

Trudinger argues that the marriage at Cana is the seventh day according to the schematic

development of chapters one and two of the Gospel of John (1988:16). He notes "several

indications of a clear correspondence between what happened on the different days of the

creation in Genesis and what John relates as happening on the correlative days of the new

creation" (1988:16). The work of Trudinger, although brief, is more convincing and does

deserve closer examination. What is of special note is the possibility that the motifs of the first

creation may well reappear in the new creation of John.

The aim of the research then is to more fully explore the creation theme in the Gospel of John so as to see whether it is indeed a suitable hermeneutic for understanding the Gospel.

3

1.5 Terminology Used

1.5.1 Creation

Creation focusses on the foundation and establishment of all things by God. It deals with the

conceptualization and commencement of the creative plan of God. The genesis (beginning) of life, the

universe and everything falls within the domain of creation. This includes the creation of mankind, the

cosmos (world), the galaxies and all created things (visible and invisible). 1.5.2 Creator

The Creator is the Almighty author and initiator of all things. He is the mastermind, the genius behind

the creation (the 'brains' behind creation). He is the originator and inventor, the Supreme Architect and

the Lord of all. He is the one who sets everything in motion. The Creator is the triune God - Father, Son

and Spirit. The whole creative work of God is the activity of this triune God. No creative act can be

assigned exclusively to one member of the Trinity.

In John's Gospel I refer to Jesus Christ as the Creator. This emphasis on Christ as the Creator is not to

deny the activity of other members of the Trinity who likewise are actively involved in the creative

works of God which are identified and developed in the theology of John. An alternate term could be

Jesus the Creator-agent - but I have chosen not to use this term as one might gain the impression that

Jesus is merely the 'messenger-boy' of the Father.

Jesus the Son is the Creator, as the Father is the Creator, as the Spirit is the Creator. By calling Christ

the Creator in this thesis, I do not wish to deny the work of the Father or the Spirit, nor do I wish to

enter an ontological debate about Christ as the Creator. I do however wish to stress that Jesus is the

Creator and that He performs many of the creative functions of the Father with the assistance of the

Spirit in John.

4 1.6 Chapter Overview

1.6.1 Chapter 2 focusses on developing a typical creation framework with which to examine the

Gospel of John. The focus here will include a brief examination of the various creation accounts

of the Ancient Near East as well as the Old Testament creation account. The objective here is to

better understand the various creation accounts that may have preceded the Genesis and the

Gospel of John.

1.6.2 Chapter 3 focusses on the structural framework of the Gospel of John. The objective is not to

establish a new structure for the Gospel of John, but rather to better understand the structure

especially in light of a possible creation theme in John.

1.6.3 Chapter 4 focusses on the creation theme in the Gospel. Relevant passages in the prologue and

the rest of the Gospel will be exegetted to see if the creation theme is evident in the writing of

John. This will involve an analysis of certain key themes and motifs which may advocate that a

creation theme does exist in the Gospel.

1.6.4 Chapter 5 focusses on the creation theology of John. Here we shall develop a theology of

creation which is based on the research of the previous chapter(s). This chapter is an

examination of the creation themes and a systematization of these themes as they appear in the

Gospel.

5 1.7 Summary

In this thesis I shall focus on a detailed examination of the creation theme and theology in the Gospel of

John. In doing so, I wish to identify whether a hermeneutic of creation does exist in the Gospel. I thus

wish to identify whether the creation theme is indeed an important theme in John's Gospel. In so doing,

I wish not only to see whether the creation theme is evident in the Gospel, but whether a creation theology can be developed in the Gospel.

Before one makes a detailed examination of a possible creation theme in the Gospel, one needs to first

establish a creational framework with which to look at the Gospel. This is the objective of chapter 2. In

this chapter I shall briefly survey various creational approaches which may assist me in developing a

basic understanding of what to look for in identifying and analysing a creation theme. This chapter is the

`bridge' which leads us into the examination of the creation theme in the Gospel of John.

Chapter 3 then focusses more specifically on the Gospel of John. Two aspects are highlighted here:

o firstly the prologue is analysed since it sets the agenda for the whole Gospel. The prologue is of

critical importance since John may use the prologue to introduce certain key creation themes

which appear elsewhere in the Gospel. Certain key themes are most certainly identified in the

Prologue, which is the introduction to the whole Gospel. The key themes of creation, light and

darkness, and life, are of specific importance. These themes are most critical from a creation

perspective as well.

o secondly the supposed seven day structural theory is briefly examined. As one shall note in my

analysis, I am not entirely convinced by previous attempts to identify a seven day creational

theory in the Gospel. Jesus I believe is involved in a new creational activity and does not

necessarily follow the seven day pattern of creation as laid out in Genesis 1.

6 Chapter 4 focusses on analysing the text of John from a creation perspective. This chapter aims at understanding the text from this perspective specifically. I do not argue that this is the only perspective relevant to understanding the Gospel. I do however argue that it is a significantly relevant perspective with which to understand the Gospel.

John clearly wishes to identify Jesus as the Creator-agent who performs the (creative?) will of the

Father. Jesus even appears to perform certain creative acts in fulfilment of the Father's will. These acts include giving abundant new life to people. Jesus also appears to 'create out of nothing' in ceratin passages in the Gospel, as the Creator had done in Genesis.

John also identifies Jesus as the life-giver who gives life through his spoken word. The Creator is identified in Genesis 1 as the person who creates by word alone ("And God said let there be light....")

(Genesis 1:3). Jesus likewise is identified in John as the one who creates life by means of words alone

(John 4:50). Only God can create by words alone, and only God can create out of nothing - is Jesus the

Creator who initiated the creation of the cosmos in Genesis 1 (along with the Father and the Spirit).

Jesus also breathes life on his disciples (John 20:22). This breathing of life is highly reminiscent of God breathing life into man in Genesis 2 (Genesis 2:7). Jesus is the life-giver who breathes life into this new community of believers. This life is the new abundant life, the eternal life, which the Father has entrusted the Son to give "to whom he wishes". The creation overtones are self-evident in Jesus

"breathing life on his disciples". John appears to be indirectly stating that the creative activity of Jesus the Creator-agent continues in this life-giving activity. He is the Creator who breathes life into this new community of believers.

7 Jesus the Creator-agent also caused somewhat of a `stur' amongst the Pharisees by performing certain creative acts on the Sabbath. Since God rested on the Sabbath, according to them, then man must do likewise. Jesus is of course God, and may do as He pleases on the Sabbath and shall not be restricted by the rules on man regarding what he may, or may not, do. Jesus appears even to deliberately do certain creative acts on the Sabbath, probably to prove a point to the narrow-minded Pharisees.

The creation themes of chapter 4 lead to the development of a creation theology in chapter 5 (of the thesis). Chapter 5 tries to formulate and develop a creation theology based on the exegesis of chapter 4.

Here we shall identify Jesus as the Creator of a New Nation, a New Temple and a New Community.

The role of the Creator-agent in John shall also be identified. Jesus the Word is clearly the Logos Lord of the Cosmos. And it is this Logos who comes to live amongst men as a man.

But it is not just Jesus the Son who is involved in this new creative activity. The Spirit and the Father are likewise actively involved in this new creative activity. The action of the trinity in the Gospel is likewise focussed upon. The Trinity are clearly identified as being actively involved in this new creation activity. The action of the Trinity in this new creative activity is underscored by John (I believe).

John appears to make a conscious (or unconscious) effort to integrate various creation/ new creation themes into his Gospel. Identifying these themes is the primary goal of this thesis. Another goal is identifying whether the creation perspective is a valid hermeneutic for understanding the Gospel.

8 CHAF-' R 2

S AI U:METING A TYPICAL CREATION FRAIVL±,WOR1K

The aim of this chapter is to give a framework of creation. A framework of ideas, words and thoughts regarding creation will be developed. This framework will assist one when looking closely for a possible creation perspective/ theology in the Gospel of John. This chapter will assist the reader in developing a creational framework with which to analyse and identify a possible creation theme in the Gospel.

2.1 Creation: A asic Definition

Creation focusses on the foundation and establishment of all things. It deals with the conceptualization and commencement of the creative plan of God. The genesis (beginning) of life, the universe and everything falls within the domain of creation. This includes the creation of mankind, the cosmos

(world), the galaxies and all created things (visible and invisible). The Creator is the Almighty author and initiator of all created things. He is the mastermind, the genius behind the creation (the 'brains' behind creation). He is the originator and inventor, the Supreme Architect and the Lord of all. He is the one who sets everything in motion. 2.2 T le Ancient Near Eastern Creation Accounts

The Biblical account of creation as described in Genesis has some interesting similarities and major differences with the creation accounts of the ancient Near East. When these ancient Near Eastern stories were first discovered, certain scholars argued that the author of Genesis 'borrowed' his material from them. Subsequent detailed investigations have proven conclusively that whilst certain themes are common in both Genesis and other Near Eastern accounts, the author of Genesis makes statements which are unique to the Bible. In order to develop a broader understanding of a typical creation theology, let us begin by examining the Mesopotamian creation accounts.

9 2.2.1 The Mesopotamian Cosmology

The Mesopotamian creation accounts involve dualistic struggles which result in warfare and battle.

Most of the Mesopotamian accounts referring to creation are part of other literary material involving legendary persons, the organisation of early society, as well as the struggles between the various gods of the pantheons (Harrison 1976:1020). The creation legends are lengthy, so we shall just briefly focus on three of the more significant accounts, whilst highlighting cardinal issues of creational relevance.

2.2.1.1 Atrahasis Account

This Mesopotamian account is dated to approximately 1600 BC. It deals with "the lower deities who become tired of their work and rebel. The gods' solution is to create man to do the work" (Walton

1989:21). Populations proliferate and grow and become boisterous. A flood is sent but Atrahasis is told of the coming destruction and builds a boat in which the animals and birds are saved (similar to what

Noah does to avoid the flood). Many details of the account deal with Mesopotamian myths and legends.

2. 2.1. 2 The Enuma Elish

This Mesopotamian account is commonly cited. Manuscripts are dated at approximately the first millennium BC. This epic deals with seven tablets which were first discovered in Ashurbanipal's library at Nineveh. The tablets tell of the ascension of Marduk to the head of the Babylonian pantheon.

Tablet 1 deals with the discontentment between the boisterous younger gods and the older gods. Cosmic battles result. Apsu and Tiamat (representing sweet and salty water respectively) decide to revolt. Tablet

4 deals with Marduk's response in which he prepares his weapons for war. "The battle in enjoined, and

Marduk is victorious. Using Tiamat's corpse, Marduk lays out the cosmos" (Walton 1984:21).

10 Tablet 6 deals with the creation of man. Man is created so that the gods will not have to work again.

"Kingu, a partner of Tiamat, is slain, and his blood is used by Ea to form man"(Walton 1984:22)(this is totally different to the account of the creation of man given in Genesis). Walton goes on to say that the

"similarities between Genesis and the Enuma Elish are too few to think that the author of Genesis was in any way addressing a piece of literature known as the Enuma Elish" (1984:34).

The Mesopotamian similarities with the Genesis account are few and far between. One rather becomes more aware of the vast differences between the Mesopotamian accounts and that of Genesis (Wigoder

1989:184). The Babylonian Enuma Elish deals with the separation of water and other themes which likewise appear in Genesis (Wigoder 1989:184; Walton 1989:21). However these accounts are dealt with in a uniquely Babylonian manner with heavily coded mythology and polytheistic battles.

2.2.1.3 The Gilgamesh Epic

This Babylonian Epic is composed of twelve tablets documenting Gigamesh's search for immortality.

The story focusses on the mythological character called Gilgamesh giving special attention to his journeys and exploits. Gilgamesh recounts the flood story (mentioned above) in which Atrahasis is spared from the destruction of the flood (Tablet 11; Walton 1989:23).

The Creation of the Cosmos (Walton 1989:25) and the Creation of Man (Walton 1989:27), whilst being very interesting with their cosmic dualism and warfare, differ significantly with the Genesis account

(Harrison 1976:1020). Indeed Walton goes on to argue that "there is no piece of literature extant from

Mesopotamia that presents itself as an account of creation (as the Genesis creation account does, I add).

Therefore there is nothing comparable to the creation account of Genesis in terms of literary genre"

(1989:34).

11 2.2.2 The Egyptian Cosmology

The Memphite theology and the worship of Ra have to a certain extent a 'creation account'. This

Egyptian account differs vastly from that of Genesis according to Harrison (1976:1020). Cases of

alleged borrowing by the author of Genesis from Egyptian and Babylonian accounts show clearly that

the author of Genesis was most certainly not dependant on other Ancient Near Eastern creation

accounts.

2.2.2.1 Polytheistic Creation Accounts

The Egyptian theology was a polytheistic theology with many gods performing various functions (except

for a brief period when a type of monotheism existed). It is filled with different animals deified into gods.

Hence the creation accounts of Egyptian theology clash with the monotheism of Genesis, where the

triune God is responsible for creation, and does so single-handedly.

2. 2. 2. 2 Atum and Ptah the creator-gods

In Heliopolis, Atum was seen as the creator-god, but Ptah who is associated with thought and speech , was also central in the creative process (as the Pyramid texts indicate). The creator-god Atum emerged

from the primeval waters and his first creative act was to spew Shu, the god of air, from his mouth.

2.2.2.3 The Creation of the Cosmos

The Creation of the Cosmos in Egypt is linked and explained to the birth and formation of certain appropriate deities. While Nun, the god of the primeval waters, is generally seen as the source from which creation takes place, he is not the creator-god. "The primary deities who competed for that role were Ptah (Memphite theology) and Atum. In each case the cosmos is created by the gods being formed"; 'Thus there is no specific material used for the creation of the cosmos in the Egyptian way of

12 thinking, but neither is it creation out of nothing. All matter (existing in chaotic form) becomes part of the creator-god, who then creates, drawing from himself' (Walton 1989:32). This account is vastly different from Genesis where the One Lord is responsible for all creative acts - the creation of man, the cosmos, everything!

2.2.3 The Greek Cosmology

Greek cosmology involves strange mythological tales of creation, with half animal-human type figures who are involved in a cosmic struggle. "The deities of ancient Greece were not generally held responsible for creation, but instead were themselves the creatures of antecedent forces which they replaced. The Theogony of Hesiod, gave Chaos the chief position in the pantheon and spoke of his successor as earth who, impregnated by heaven, became the mother of all living things. In the Orphic myth the great creator Phanes emerged from an egg, created the universe and heroes of the Golden Age, and then retired until his grandson Zeus swallowed him and his creation, after which Zeus created the existing world order. The Greek myths of creation varied considerably in matters of detail" (Harrison

1976:1020)

A deistic theology also developed in Greece. The gods are above and are disinterested in the world and mankind, according to the Greeks. The Greek gods were really not interested in the silly little affairs of people. Occasionally they would 'show up' but this was mainly just to execute judgement on a bad world. This viewpoint was and is very different from the Biblical viewpoint were God the Creator

`shows up' not just to judge evil, but more often to show kindness and goodwill and compassion to his creation.

13

"Greek philosophers conceived the primacy of the rational and speculative, over the intuitional and inarticulate, thereby raising to autonomy the process of reason. Replacing the mythological gods is nature manifested in the various realities of the world. As a result, for the average person God was fully removed from nature and had disappeared from the horizon of reality altogether. To such a world view the author of Genesis also speaks by affirming that God is the Creator, who stands prior to and over against his creation and is the one upon whom all creation is dependent and to whom all creation must answer" (LaSor 1985:77).

Platonism was also very popular amongst the Greeks. Dualism was a common feature of the Platonic mind set, where a god of order subjugates a monster or principle of chaos. Perhaps the best known form of dualism is from the "Platonic picture of creation in the Timaeus, where the ,D) emiurge shapes the world out of chaos while viewing eternal "ideas" from above. Forms of dualism were the most prominent views of creation in the Hellenistic world of early Christianity. Gnosticism and Manichaeism were both dualistic systems" (McKim 1984:282). John's Gospel uses dualism - but his dualism is totally different from the Greek or Babylonian dualism. John's dualism contrasts day and night, light and darkness, good and evil, God and the Devil. It is an ethical or a moral dualism (McCarthy 1984:75)

2.2.4 Cases of Alleged ICS onrowing

The earliest scholarly suggestions of alleged borrowing by the author of Genesis from Mesopotamian creation accounts ignited much popular interest. As comparative studies progressed however, what became more and more apparent was the lack of similarity between the two different creation accounts.

The major distinction between the ANTE accounts of creation and that of Genesis, "lies in its rejection of polytheism in favour of a single, omnipotent Creator, and the preeminent role of humankind to rule the universe, not merely as an afterthought to serve the whim of the gods" (Wigoder 1989: 184).

14 Creation through conflict (Baez-Camargo 1986:3) is a theme which characterises the Greek, Egyptian and Mesopotamian creation stories. These accounts differ significantly from the Genesis account of creation in which a God of order shapes and forms the cosmos with the skill of an artist and sculptor.

Certain themes do appear in basic form in most creation accounts of this time. The first is that the gods were involved in some way in the creation of the cosmos, that a flood occurred and that there was a separation of the water from the dry land, and that the gods rested after their creative work. Having briefly surveyed the ancient Near Eastern creation accounts, let us now have a closer look at the Genesis account as described in the Old Testament.

2.3 The Old Testament Creation Account

2.3.1 God the Creator

God is the Creator, according to the author of Genesis. He is the Creator of humans (Gen. 1:27, 5:2), the

Creator of the cosmos ("the heavens and the earth") (Gen. 1:1), the Creator of all living creatures

(Gen.1), as well as the Creator of Israel (Isaiah 43:15). Even Leviathan the sea-monster, swimming about like a goldfish in an aquarium (Psalm 104:26), are under the command of the Creator.

"Creation is the sole work of the one transcendent God" according to Genesis (Biez-Camargo 1986:3).

"The fact that God is totally and completely transcendent over all beings apart from himself is emphasised again and again in the Old Testament, and excludes the possibility that any non-divine being can be supported in existence independently of God himself' (Bauer 1970:148). In creation we see the omnipotent and omnipresent God in action. At the very beginning of his work, the author of Genesis,

"marshals the Hebrew language with wondrous beauty to affirm that all that exists came forth simply and solely at the free and sovereign command of God" (LaSor 1985:77).

15

2.3.2 God the Maker and Sustainer

God is the Maker and Creator of all things. He is the one who sustains creation on an ongoing basis. The

sustenance or preservation of God are an expression of His continued creation (Macdonald 1984:281).

The idea of God's ongoing creative activity was a subject of heated debate during the time of Jesus.

Some argued that God was now resting eternally since He had completed His works and was now

resting eternally from His works. Others argued that God was still busy with creation, sustaining it and

preserving it on a daily basis.

Jesus enters this debate by stating that both he and the Father were still actively working "to this day".

By saying this He reaffirmed the ongoing sustaining power of God. God has not given up on His

creation - as the deists believed, but was still actively involved with his creation.

2.3.3 Creation ex Nivil® CFrom not

"God made everything without using any pre-existent materials"(McCarthy 1984:75). This is the idea

coming through in Genesis and throughout the Old Testament (Psalm 33:9; 148:5). Only God can create

from nothing. Creation ex nihilo (from nothing) by a good God emphasizes the essential goodness of His

creation as well as His corresponding power. Only this Creator, the Lord God of Israel is able to take

nothing and make something out of it. All the other Mesopotamian, Greek and Egyptian gods must use

matter to make something. But not this God - He creates by Words alone (McKim 1984:282).

2.3.4 Creation by the Word

God creates by words alone. Only He has the power to do this. Creation is depicted as the result of the

dynamic word of God. "To call forth the world in direct response to his word was to act as Jesus of

Nazareth did when in response to His word men were healed" (the Creator in action?) (Kaiser 1978:72).

16 The centurion said to Jesus: "Just say the word and my servant will be healed" (Matthew 8:8). Similarly

God speaks things into existence in Genesis (Genesis 1:3,6,9). The Psalmist confirms this power of the

Creator by stating that "By the word of the LOrd the heavens were made and all the heavenly hosts by

the breath of His word...." (Psalm 33:6)

"The method of creation was as clear as its source: it was God who created , and he did it by his word"

(Kaiser 1978:73). The Psalmist says "He spoke and it came forth; He commanded and it stood forth"

(Psalm 33:9). Jesus appears to have used a similar method in His creative acts. God speaks and all

things come into existence (McKim 1984:281). Creation is the work of the triune God who merely has to

speak - and things happen.

2.3.5 Creation with a Purpose and Plan

"But word-creation expressed more than method. It also emphasized that creation was in accordance

with God's prior knowledge of the world, for He spoke what he had previously thought of and planned.

Likewise His purposeful design and predetermined function of all things was underscored since He often

named what he created" (Kaiser 1978:72). Even man is created with a purpose and a plan. "He is

crowned with glory and honour because he has been made especially to enjoy fellowship with His

Creator"(Harrison 1976:1024). This is an underlying feature of Genesis, where we see God walking

with man and enjoying his presence. Man unfortunately loses this wonderful presence of God due to his

own stupidity. However God makes another plan- He promises to send somebody who will set the

relationship right between God and man. This is the man Jesus Christ, promised already in Genesis.

17

2.3.6 Creation Terminology used in Genesis

In this subdivision we shall briefly examine certain terminology used by the author of Genesis as He

tells the Creation account. Let us begin at the very beginning with the opening phrase of the Bible:

2.3.6.1 "In the Beginning"

The words "in the beginning...." are the heading for the creation account which follows (Schottroff

1993:24). They introduce the whole account of creation. They emphasize the start of creation the

creation initiated and established by the pre-existent God. Creation is thus God's idea, and whatever

God does is good, according to the author of Genesis.

The words "in the beginning..." are worthy of closer examination. The Hebrew Masoretic punctuation,

as well as the Greek translation in the Septuagint, "show convincingly that there was quite a respectable

history of interpretation which took the first word, beregit, as an absolute noun, "in the beginning",

rather than as a Hebrew construct noun, "in beginning of creating" (Kaiser 1978:72)

2.3.6.2 "God made... "

God makes the earth and the heavens according to Genesis. Whatever God creates is good, and He calls

it good (How can a good God create evil anyway?). The author of chapter 1 uses the Hebrew word bara

"to create" when he talks of the things God does and makes. Only God can create according to the

author of Genesis. Bara "describes a way of acting that is without human analogy, and cannot be

translated by such terms as "manufacture" or "construct". This chapter thus depicts a category of works

capable of being performed by God alone. Only God creates, as only God saves" (LaSor 1985:77). Bara

as used in Genesis 1:1 is used exclusively of God - it refers to God doing something new, unprecedented

and extraordinary (Bauer 1970:147). This surely is the story of Genesis.

18 2.3.6.3 "The Light was separated from the Darkness"

One of the things God made was Light. He also made Darkness. God also goes further: He separates the

Light from the Darkness, calling the one Day and the other one Night. John makes a similar distinction:

He separates the good followers of the Light (Jesus) from the evil followers of the Darkness (Satan).

This separation is acutely felt in John. The followers of day are vastly different from the followers of

night.

"God saw that the light was good". "It is interesting to note that the light, and not the darkness, is noted

as good: God is, as it were, prejudiced in favour of light" (VVenham 1987:18). Light is one of the first of

the creator's works. Light represents the divine operation of God and is used symbolically of good things

in the Old Testament such as life, salvation, the commandments of God as well as the presence of God

(Psalm 56:14; Isaiah 9:1; Proverbs 6:23; Exodus 10:23).

2.3.6.4 "God Formed Man from the Dust of the Ground"

Man is made from clay by God. He is made from simple earthly materials. "The homogeneity of man with his environment is emphasized in genesis 2:7, which speaks of him being made from "clay", ie.

Basic earthly materials (Harrison 1976:1022).Man is shaped from earthly materials by God, as a potter would shape a clay pot. "Yahweh is pictured as the potter who "fashions" mankind out of "dust' from the ground" (LaSor 1985:78).

19 The Hebrew word for "man" who is formed from the ground is worth noting in Genesis 2:7. "In Hebrew there is play on the words adam ("man") and adamah ("ground") (Baez-Camargo 1986:4).

Furthermore, Genesis 3:19 shows that the choice of words for "man being fashioned from the dust", is

determined by its use in the common Hebrew expression "to return to the dust" (ie. "to die") (Psalm

104:29; Job 10:9, 34:15). The pictographic imagery used "stresses not only the bond between humanity

and the earth, but also man's frailty, his mortality; he is made of the soil, to which he must inevitably

return" (LaSor 1985:79).

One can picture in a very vivid way God taking the materials of the earth and shaping and making man.

The picture is so simple and easy to grasp. It shows the gentle and skillful hand of a Majestic and

Mighty Creator whose hand stoops down to skilfully form mankind.

2.3.6.5 "God Breathed on Man...."

The pictographic imagery of Genesis continues when God breathes His breath of life into adam. God the

person, shapes man from earthly substances and breathes life into him. Vivid and picturesque - bold and

clear, like a true life painting. God breathes life into a dead body.

"Yahweh breathes the "breath of life", and man becomes a "living being". The word translated "breath"

is technically that, so the text says that man is "body and life", not "body and soul". He has a dual

nature. He is of the earth, earthy, but also is endued with the life principle that comes from God" (LaSor

1985:79). Mankind is made from earth and from God.

20

God breathes life into mankind. This physically act of breathing is described by the Hebrew word rilah.

God's rilah breathed moved upon the face of the waters. God's retah, His spirit of breath, also breathes here upon Adam and brings him to life (Schottroff 1993:24). The Creator breathes the Spirit of Life into

man.

2.3.6.5 The Seven Days of Creation and the Sabbath Rest of God

God creates the earth and man/ woman over seven successive days. He works progressively and

according to a plan. Each day is characterised by an evening and morning. Whether the seven days were

seven literal or symbolic days is open to debate. God could easily have created all things in seven days -

since what is impossible for God? However the poetic use of the Hebrew in Genesis 1 may imply seven

symbolic days. Either way it is unimportant, since the major emphasis is upon God power and acts.

God enjoys a well-deserved day of rest at the end of His creative activities. Just as mankind may get

tired from work, so God may have tired from his creative work. The rest of God does not imply that He

has abandoned the earth and returned to heaven - leaving mankind to 'fend for themselves'. Rather God

remains actively involved and in close relationship with His creation.

2.4 Judaistic and Rabbinic Views on Creation

2.4.1 Rabbinic Views on Creation

The rabbinic views on creation were vast and varied. Some believed God had stopped creating and was

now resting permanently. Others believed God was still creating on an ongoing basis to this day, and

had not stopped. The Jewish debate at the time of Jesus was heated - it constantly asked the question:

"Was God still working or had He stopped?"

21 Contrasting the Two Major 'Schools ' of Thought

Two major 'schools' of thinking existed. Firstly there was the 'school' which argued that God was still active in creation in a continuous ongoing manner. And then there was the 'school' which argued that

God had stopped creating.

The first 'school' believed God was still active in creation. These rabbis who believed in the ongoing nature of God's creative act worshipped Him with the daily morning liturgy... "Praise to him who in His goodness renews each day continuously the act of creation" (see Isaiah 43:19). They argued that although God may have completed the work of creating the physical universe, with regard to "the work of the righteous and the wicked", God was not at rest (Genesis. R. 11; Wigoder 1989: 184). Rabbi

Abbahu and others even believed in successive creations, and that the world was one of many which the

Lord had created (Gen. R. 3:7,9 and 9:2).

The second 'school' believed God was in a state of rest and that He was no longer involved in creative acts in this world. Some even argued that one should not argue about God's creative acts - but as all seven days were over they were in effect a 'closed book'. This was a more narrow-minded approach to the ongoing involvement and sustaining work of the Creator - an issue which was a subject of heated debate during the time of Jesus.

This narrow minded approach is reflected in the following rabbinic writing: "Why does the story of creation begin with the Hebrew letter bet (as in beres-it "in the beginning")? Just as the letter bet is closed on all sides and only open in the front, so you are not permitted to inquire into what is before or behind, but only from the actual time of creation" (TJ. Hag. 77c). This viewpoint reflects a 'closed' view on creation and God's ongoing activities in creation.

22

2.4.2 The Kabbalah

The Kabbalah, or Jewish mystical tradition, "insists that there can be no knowledge of God without

contemplating God's relationship to creation. Since God is the hidden, unknowable EN SOF ("Infinite"),

creation represents the problem of God's transition from concealment to manifestation"; "God's free

decision to emerge into the world through creation remains a constant and impenetrable mystery. Was

God's first creative step an outward venture at all, or was it an inward withdrawal of EN SOF into the

very depths of itself ?" (Wigoder 1989: 184). As we can see it was a confusing combination of Jewish

mysticism and Platonic/ Aristotelian philosophy.

God was hidden - what He did was mystical and difficult to identify. Exploring an unravelling the

creative works of God was what it was about. The Kabbalah was unique in its integration and

exploration of the creation issues using traditional Jewish sources combined with Greek philosophy.

2.4.3 Philo the Jew

Philo likewise tried to combine the Jewish tradition with Greek philosophy. He tried to "reconcile the

Greek doctrine of creation, which depends upon eternal preexistent matter, with the scriptural account of

creation ex nihilo by introducing a mediating LOGOS as the agency that links a purely spiritual God

with the created world" (Wigoder 1989: 185).

Philo equates the Logos with the world of Ideas. Philo calls the Logos The Thought of God.

It comprehends the whole intelligible cosmos. It is "an Idea, a pattern or seal, stamped on physical

things, the frame of the physical world" (Clark 1976:775). The Logos is the Idea, the architect who

forms a compete picture in his mind of the city he wishes to build with all its small buildings (logoi).

Creation was performed/ executed by this Logos according to Philo.

23

2.4.4 Intertestamental Viewpoints

In 2 Maccabees 7:28 we find the mother of the Maccabees saying to her son:

"Look at the heavens and the earth and see everything that is in them, and recognise that God did not

make them out of things that existed". Clearly the doctrine of creation ex nihilo was a growing feature

of Jewish theology and thought (Bauer 1970:147). As a formal expression of belief, the creation ex

nihilo belief was a "comparatively late development" (Harrison 1976:1023).

2.5 The New Testament and. Creation

God the Creator was active in the creation of all things according to New Testament authors. God was

also the powerful one who initiates the new creation. The new creation was actually a promise of the

future glory of God. It was the expression of God creating something brand new. It was an expression of

the Creator creating something anew. Let us now briefly explore these themes regarding the Creator in

the New Testament and the theme of the new creation of God. 2.5.1 New Testament Writers and t le Creator

Creation is regarded in the New Testament as the manifestation of God's power and glory. Bauer notes

that "the theocentric approach of the Old Testament remains in force in the New" (1970:150). This

theocentric approach focusses on Christ and the New Covenant which He brings to His believers.

The Book of Hebrews confirms the above by stating that "the Son is the radiance of God's glory and the

exact representation of his being, sustaining all things by his powerful word" (Hebrews 1:3). Here once

again we see the power of God and the power of His spoken word. The Son who likewise "made the

universe" (Heb 1:2). The Lordship of the Son as the Creator is emphasized here. He sustains not just

some things, by His powerful word, but all things. The dynamic qualities of the Creator and His spoken

word are also highlighted (Harrison 1976:1023).

24 Creation ex nihilo is most certainly a key doctrine emphasized in the "Faith" chapter of Hebrews (11:3). Creation is the unique work of God and is an act of faith. The Son "made the universe" as we have already seen (Hebrews 1:2) and He makes the universe by faith. "By faith we understand that the universe was formed by God's command, so that what is seen was not made out of what is visible"

(Hebrews 11:3). Jesus the Creator makes something out of absolutely nothing. He use the unseen to make the seen. Hebrews makes special note of the power of Jesus over all things (seen and unseen).

2.5.2 The Pauline Viewpoint of the New Creation

Paul the Jewish Christian develops his theology of creation and the New Creation from the Old

Testament Scriptures. The Pauline epistles references to the doctrine of creation may be grouped into:

those dealing with the nature of the first creation

and those dealing with the new creation which has begun in Christ

The First Creation is a theme in the Pauline writings, although it is not as abundant a theme as the New creation (kaine ktisis in Greek). The Creator alone is worthy of worship and glorification. However, where worship is nevertheless offered to creatures, God gives up those who have thus transgressed to their own evil ways (Romans 1:25). Sadly the people of the earth often substitute the worship of the

Creator for the worship of creation.

Man was the climactic goal of creation (as is evident in Genesis 1). However man in his sinfulness, has let the whole of creation down. Esser notes that "since man is the goal of the whole creation, the state of the created order is determined by him. It is to man that all the non-human creation looks. All the hopes and longings of every created thing (ktisis) are therefore directed to him. With man, who has subjected the created order to himself, it has become subjected to futility, and it sighs and groans in its sufferings

(Romans 8:19a, 20, 22)" (1971:385).

25 The New Creation is the brand new work of God brought about by Christ. Christ is the symbol and initiator of the new creation. Anyone who is in Christ is a new creature. Paul speaks with complete assurance about this new reality in Christ as if it is a present reality. The promise new creation is now a reality: From the eternal perspective the man in Christ is already "created" (past tense, Ephesians 2:10), just as his is already "justified" (Romans 5:1), already "sanctified" (1 Corinthians 6:11) and already

"glorified" (Romans 8:30), even though these things are not fully realized in experience (Motyer

1984:760).Paul proclaims the fulfilment of these eschatological expectations as a present reality in

Christ. The believer in Christ can own them and experience them in this life since he is a new creature.

The new creation means new life in Christ. "Paul's terse "If any one in Christ, new creation!" (2 Cor

5:17a, literally) invites us to see the individual participating in a much greater eschatological reality. In

Christ, God has created "one new man" (Ephesians 2:15) - a complex expression which moves between the person of Christ himself, who is the new Adam of God's new creation, and the new humanity which is the church...."(Motyer 1984:760). Christ is the new man whom Adam foreshadowed (Rom 5:12-14).

The new creation is now oriented towards that which is new - and this new focus is on the God-man

Jesus Christ. He is the fulfilment of the promises of the Old Testament prophets. The former things have passed away and a whole new life has began. Christ is the new man and only by belonging to Him do we become new 'men'. "It is the nature of this new man to see himself totally and unconditionally in the light of God's act of creation in Christ, as His workmanship (Eph 2:10)" (Esser 1971:386).

The new man's condition of being "created in the image of God" (Eph. 4:24) means that he is created to match up to God. Ridderbos notes "this creation after the image of God does not signify a return to the original image of God. Rather, as the heavenly and life-giving Spirit Christ represents an entirely different order and mode of existence from Adam as the earthly and living soul" (1985:225). Paul goes on to say that God has created this new man in His image for good works (creative works?) (Eph. 2:10).

26 2.5.3 The Jo lannine Viewpoint of the New Creation

John, like Paul, develops his theology of creation and the new creation of Christ from the Old Testament.

In the Old Testament, "new" is a word especially associated with the age to come, when God will "do a new thing" (Isaiah 43:19), "make a new covenant" (Jeremiah 31:31) and even "create new heavens and a new earth"(Isaiah 65:17). John builds on these Messianic promises of the new creation as a promise of future glory (Rev 21:1-4), when all the redeemed creatures would laud their Creator (Rev 4:8-11; 5:13)

(Harrison 1976:1025).

The focus of this thesis is specifically on the Gospel of John, and the Creation theme in the Gospel of

John. In order to do this effectively we need to understand the author and his Hebraic mind-set, as well as the Greek world in which he lived. In this section, we looked briefly at a typical creation framework from a Hebraic as well as a Greek perspective so as to effectively examine a possible creation theme in

John. Let us now move on to explore more fully the Johannine viewpoint regarding the idea of creation and new creation of God in the Gospel of John. We begin by exploring the structural framework of the fourth Gospel.

27 APTE 3

T E STRUCTU L F CF

FOU TH GOSPEL

3.1 The Basic Structure

3.1.1 The Basic Purpose of the Gospel

The Gospel of John is written so that all men might come to believe that Jesus Christ is the Son of God, and that by believing in Him they might have eternal life. John wisely structures the Gospel around Jesus

Christ as the focus and chief person. John arranges the Gospel with the signs which Jesus performs playing a key function. The final sign in the Gospel is the death of the Creator of life on the cross. From my point of view, the seven signs are a structural key to understanding the full revelation of Jesus Christ

(as well as the divisions of the Gospel).

John has a clear structure and purpose in his writing. He writes in an organised (and sometimes apparently disorganised) fashion. He makes use of an introduction (called a Prologue) and ends with a conclusion (called the Epilogue). He does this to give his writing a structural unity and clear composition. John then unites the Gospel using the seven signs as his structural key.

John's structure in the Gospel resembles the structure in the Revelation of John. John the disciple and apostle is the author of both writings I argue. Structurally both writings have an Prologue, Seven Signs

(the Gospel) or Seven Acts (the Revelation), and an Epilogue. John's Gospel is dramatic in many respects, especially with respect to the plot of the chief character Jesus Christ. As I have already argued in a lengthy technical writing, I believe that the Revelation of John is written in the form of a Greek drama with a Prologue, 7 Acts with Choral Interludes, and an Epilogue (Voortman 1997: 1-89).

28 3.1.2 The Basic Structure

John's Gospel has the following basic outline:

The Prologue (1:1-18)

The Six Signs (1:18 - 11:44)'

The Seventh Sign (11:44- 20:31)

El The Epilogue (21:1-25)

3.1.3 The Two Major Sections of the Gospel

A number of authors observe that the Gospel is further arranged into two main sections, namely a Sign

section (which deals primarily with the signs which Jesus performs) and a Passion section (which deals with the events leading up to the death of Jesus Christ). Brown for example sees a Prologue, then the

Book of Signs, the Book of Glory, and the Epilogue (1971:cxxxviii; similarly Du Rand 1991:113).

Dodd (1968) sees a similar arrangement, although he divides the Gospel in a different manner to Brown.

John thus unites the Gospel using two major sections:

The Sign section (chapters 1-11)

The Passion section (chapters 12-21)

'Including Sign / Discourse and Discussion

29 3.1.4 Major Viewpoints

The following major viewpoints will assist us in the full appreciation of the Gospel, as John skilfully composed it. Certain of these viewpoints highlight specific aspects. Let us briefly examine these:

uar The emphasis on Jesus Christ

Mlakuzhyil choose a Christocentric-literary structure with a Christocentric introduction

(Mlakuzhyil 1987:299-301; Du Rand 1991:115). "The Johannine Gospel is Christocentric in

nature, since its primary concern is the revelation of the person, mission and salvific significance

of Jesus Christ" (Mlakuzhyil 1987:299)

trif. The attention given to geographic and chronological detail

Bernard argues that the geographic and chronological assist in structuring the Gospel.

John does give some attention to geographic and chronological detail in the Gospel, but it is

unlikely that this would have been a critical factor in the manner in which he structures the

Gospel (Mlakuzhyil 1987:19).

The emphasis on the feasts

John makes special mention of seven Jewish Feasts. This viewpoint is held by a number of

authors including Mollat, Guilding and Goulder (Mlakuzhyil 1987:19). The Evangelist may

have linked the signs to go hand-in-hand with the Feast. The Feast mentioned in the Gospel

include three Passovers, Hannukah, Tabernacles, an Unnamed Feast and the Passion Feast.

"Thus there are only six Jewish liturgical feasts but the last Passover is also the Passover of

Jesus, and the word "Passover" occurs seven times during this feast' (Mlakuzhyil 1987:339).

2John 11:55a; 11:55b; 2:1; 13:1; 18:28; 18:39; 19:14.

30 The emphasis on dramatic episodes

Culpepper emphasizes the progressive dramatic character of the Gospel, leading in the final plot

to the death of Jesus Christ at the hands of the Jewish leaders. He notes the detailed plot in the

Gospel. The dramatic episodes in the Gospel assist one in understanding the progression and

movement of the Gospel. Mlakuzhyil concludes that although the repetitive episodic character of

the Johannine drama is well brought out, the divisions of the literary structure are not well

established by Culpepper (Mlakuzhyil 1987:62) 3.

car The emphasis on the symbolism

Boismard and others note the symbolism of seven in John's Gospel (and Revelation I argue).

The number seven was a symbol of perfection for ancient people. John makes special emphasis

on the seven Messianic titles of Jesus (chapter 1), the seven "I AM" sayings of Jesus, the seven

signs and the seven discourses. Boismard and ]Barrosse even go further by stating that the

Gospel structure reveals seven days of creation leading up to the first sign of the Jesus at Cana

(Barrosse 1959:507-516; Mlakuzhyil 1987:32). The creation story is clearly in John's

awareness in the Gospel - but the likelihood of parallels with the seven days of the Genesis story

requires careful consideration.

The emphasis on the journey of Jesus to the cross

The Son of Man comes from heaven to earth. Whilst on earth He journeys from destination to

destination, with His final goal being the cross of Calvary. Rissi's structure emphasizes Christ

on a journey to the Cross (Mlakuzhyil 1987:83). The Son of Man journeys to earth to mankind,

then journeys to the Cross for mankind, and finally journeys back to His heavenly Kingdom.

'Seven episodes in the Gospel are noted by Defourney. The episodes are introduced by the words "after this"(meta tauta) (John 2:12; 3:22; 5:1; 6:1; 7:1;21:1) (Mlakuzhyil 1987:28). This idea of Defourney is simple and yet plausible. John uses a similar method to introduce new episodes or acts in the Revelation (Revelation 4:1; 7:1; 18:1; 19;10)

31 The narratological emphasis of the Jesus story and his victorious triumph on the cross is highlighted. John narrates the Gospel story of "Jesus who is the protagonist of the narrative and, as it were, the main character in the plot of the Jesus-event" (Lombard 1995:259). The narrator of the Gospel constantly challenges the reader concerning the acceptance and belief in the chief protagonist in the narrative, namely Jesus (See Du Rand 1991:320).

"The hermeneutical assumption is made here that the a narrative such as John's Gospel presents revelation", according to Lombard; there is thus an "inextricable relatedness of the Gospel narrative with the Jesus-event and with Jesus the Revealer and as revelation" (1995:258). The narrator creates in his narration a distinctive 'own' world and aims at involving the reader in his narration of the story (Lombard 1995:258-259). This self-involvement of the reader is fundamental to this hermeneutical approach.

Jesus' revealing statements are highlighted in John. "As a matter of fact, within the contours of gospel narrative he is Revealer and the revelation of the story" (Lombard 1995:261). The

Johannine narrator uses various identifiers (statements which identify Jesus to the reader) in his characterisation of the protagonist Jesus. "The narrator tells us that the Revealer Jesus declares himself by means of certain identifiers which function in some conceptual systems, such as glorification, descent and ascent, light and darkness, bread (of life), self-revealing pronouncements, er cetera" (Lombard 1995:261).

The narrator thus wishes the reader to understand the story, as well as be able to identify the key person (the protagonist). He shapes the narrative from his own perspective and from his own

`worlds-view' gradually revealing more and more about Jesus as the story progresses. The goal of the narrative is for the reader to decide either for or against Jesus. The narrator thus invites the reader into his 'world' and lets the reader see the story from the 'inside'. John clearly uses

32 `insiders' and 'outsiders' in his narration of his story. Some are 'insiders' and are allowed to see

and understand who Jesus really is and the meaning of what he does. Others are 'outsiders' and

are unable or unwilling to understand this Jesus and what he does.

3.2 The Content and t Dramatical Structural Unity

3.2.1 John's Evangelistic Purpose is Clear

John has a clear stated purpose for writing His Gospel:

"I write these things that you may (continue to) believe that Jesus is the Christ, the Son of God, and that by believing you may have life in His name" (John 20:31)

John's Gospel has primarily an evangelistic purpose. John wishes to elaborate on the "good news" of Jesus Christ's coming. The interweaving of miraculous signs with discussion is all done with the primary objective that men and women may believe that "Jesus Christ is the Son of God". John shapes the signs and narratives around the evangelistic purpose.

Scholars argue that three sources lie embedded in the Gospel: a sign source, a discourse source, and a passion narrative (Fortna 1988, Bultmann 1971:16-18,111-129). Whilst such sources may have been used by the author in the development of the Gospel, it must be remembered that the Gospel of John has structural unity, built around the evangelistic purpose.

33 3.2.2 John's Dramatic Style is Unmistakable

"John's story of Jesus is highly dramatic. His portrait of Jesus makes his hero an attractive character, all the more so as he is played off against his disciples and opponents. The Gospel has a whole has a certain tragic movement as Jesus approaches death. The individual episodes mix narrative, dialogue, and discourse to achieve literary variety" (Harrington 1990:8).John's dramatic style is enhanced through the following literary and dramatic devices:

A clear plot, with Jesus as the chief character moving gradually and purposefully

towards his death on the cross. "The characterization of Jesus in John's story should be

understood from the Johannine point of view and plot" (Du Rand 1985:18).Certain

powerful Jewish leaders wish to have Him killed and they become part of the sub-plot

to undermine His influence and eventually have Him crucified. The movement of the

plot is rapid towards the end (arrest, 'trial' and crucifixion). Jesus is regarded as being

fully aware of this plot, but at the same time acknowledges that this plot (which leads to

death) is part of his heavenly mission.

"The plot of the narrative can be seen in the successive unfolding of the narrative on the

basis of the dramatic ordering of the characters, acts and events. The unity of the

narrative lies in the sequence and unfolding of the plot of the Gospel of John, namely

that Jesus, the protagonist, has to complete his Father's mission as the Son of God"

(Du Rand 1991:119).

Abundant use of puns and double - meanings. Jesus humourously uses word - plays and

double meanings when interacting with people, such as Nicodemus and others (Jonsson

1985:201). He is viewed by John as having a clear sense of humour.

34 Many a time his audience misunderstand what he is talking about - often jumping to strangely erroneous conclusions (eg "How does the Son of Man expect us to eat his body?") Culpepper distinguishes at least 18 occurrences of misunderstanding in John

(1983:151ff). Jesus' audience often misunderstand Him, as can be seen when He talks of the "temple which He will break down and rebuild?" (2:19-21), what it means to be

"born again" (3:3-5) as well as "where was He going" (John 7:33-36; 14:4-7).

Abundant use of irony. The ironies in John's Gospel are a dime-a-dozen. Jesus the Life- giver for example dies for the sins of men. When Jesus heals the man born blind, the

Pharisees tell him under oath to "Give glory to God" (John 9:24) and explain what happened and yet ironically these same Pharisees refuse to give glory to God (Jesus) for this miraculous healing!? The Pharisees who catch the sinful women in adultery all disappear when Jesus points out the irony of their own sinful state.

Irony occurs when characters are placed or place themselves in a situation where, unbeknown to them, but known to the reader, there is comic or tragic contrast between appearance and reality....From the start the readers are "in the know" concerning the true identity of the Son of God. The questions and wrestlings of other characters about

"where Jesus comes from?" and where he is going, are ironic and greatly add to the dramatic tension; "irony keeps the reader constantly in mind of the "real story", the divine purpose, running through the overt action" (Byrne 1990:24). John uses "irony in a masterly way as part of his indirect commentary"... "The narrator often implies more than what he says and the characters do not understand what is going on or what they are saying themselves" (Du Rand 1991:38).

35 Culpepper notes that the Gospel of John treats six themes ironically: (1) the rejection of

Jesus (2) the origin of Jesus (3) Jesus' identity (4) Jesus' ministry (5) Jesus' death, and

(6) discipleship (1996:195). John typically has three participants: the ironist (usually

Jesus), the 'victim', and the observer or reader (Culpepper 1991:194). "Johannine

irony, therefore, creates outsiders as well as insiders" (1991:200).

With irony there is always conflict between two levels of meaning (Culpepper

1991:197). Duke argues that the unwitting speeches of John's characters are more akin

to techniques in Greek drama, than the use of irony in the Old Testament; John appears

to be influenced by the dramatic form of the Greek tragedians (Duke 1985; Culpepper

1991:197). John may well have been influenced by the Greek drama writers in his usage

of irony. I have already noted the impact Greek drama has made on the Revelation of

John (Voortman 1997:1-89).

John's Gospel exploits drama and dramatic themes'.

Dramatic techniques are used by John to enhance the overall interest and impact of the

Gospel. The techniques used include (1) changes of scene, where the characters move

from place-to-place (2) the introduction of 'dramatic' characters, such as Pontius Pilate

at the trial (3) the lively use of action-dialogue-sayings (4) and a clearly constructed

plot, with Jesus as the chief character' (Mlakuzhyil 1987:112-135).

'The Gospel of John is not a Greek drama in the technical sense, nor was it intended for the theatre. The Revelation is influenced by Greek drama in the technical sense (and is a Greek drama), I argue (Voortman 1997:1-89).

'The Gospel of John belongs to the literary genre called Gospel. Despite the fact that the Gospel may be dramatically constructed, John still notes of historical detail. The historical accuracy of the Gospel is confirmed by excavations taking place in Israel. John's characters were real historical people.

36 John also uses two stages: (1) the 'back-stage' or private stage in which Jesus has

intimate discussion with Nicodemus in the quiet of the night, and with the disciples at

the Last Supper (2) the 'front-stage' or public stage where Jesus talks to the crowds,

feeds the masses, and is put on trial before a hostile audience (Smalley 1985:202). John

also uses different kinds of material in his writing for different audiences.

Multi -levelled approach. John's Gospel communicates brilliantly with both the learned

professor and the young child. Jesus is clearly displayed as the Saviour of the World

and as the Gospel progresses He is displayed to ever widening circles of audience

(12 Disciples R.* Jews Samaritans .4. Greeks). This multi-levelled approach leads us

into an enquiry regarding who John's audience was in writing the Gospel.

3.2.3 John's Audience

The Gospel of John is designed that the audience should know and believe that Jesus Christ is

Lord. John addresses an audience of ever-widening circles. Initially Jesus is in contact with only

the disciples, then the Jews, then the Samaritans, then the Greeks and eventually the whole world (John 4:42). As the Gospel progresses, Jesus' reach extends way beyond an isolated

group of followers. Without confining Jesus to Israel alone, John announces Jesus to the world.

"It may be that John has in mind a very wide audience indeed; and while nothing would prevent

any reader from learning about Jesus for the first time, the likelihood remains that John is writing for the benefit of readers from any background" who wishes to discover Him (Smalley

1985:144). John's universal audience become clearer as the Gospel narrative progresses: Jesus is the Saviour of the World.

37 Jesus reaches out to ever-widening audiences in the Gospel (especially in chapters 2-12).

"In chapters 2-12 Jesus speaks primarily to the multitudes and Jewish leaders. However in chapters 13-17 he speaks privately to his disciples" (Peterson 1989:20). A shift in audience occurs in the Gospel, with chapters 13-17 focussed on the disciples. Jesus reveals himself more intimately to the disciples in the times leading up to his death.

John's audience thus encompasses (Du Rand 1991:56-74 explores John's possible audience):

Jews (believing and unbelieving Jews/ Diaspora Jews/ 'half-breed' Jews/ Samaritans)

GI? Greeks (some of whom were believers and others of whom were unbelievers) frap Chllistiatais (the Johannine church community/ Diaspora Christians/ Christians in general)

Since we now have a clearer idea of who John's audience might have been, let us now have a closer look at the authorship of the Gospel.

3.2.4 John the Author

The authorship of the Gospel has been the subject of interesting debate over the years. Why has this question been the subject of so much debate? "The reason is simple: if the author of the

Gospel should turn out to be someone other than the apostle John or the beloved disciple (the two were generally identified), then the credibility of his testimony" may be seriously reduced (Ashton

1993:15; abridged, italics my own). In other words if the Gospel is not written by John, is it still a valid testimony (of what the author saw and heard regarding Jesus Christ).

38 John the apostle and disciple of Jesus is the author of the Gospel; he is the same author who wrote the Revelation of John. Identical authorship can be briefly substantiated by the following:

Both writings are dramatic

Both make abundant use of the symbolism of 7

Both use the symbolism of 7 to structure their writings (Gospel 7 signs; Revelation 7 acts)

Both authors make use of the technique of smooth transitions (called 'intercalations')

Both writings have a Prologue, Episodes and an Epilogue

Both writings have the characteristic scene-change phrase: "and after this...." (Meta tauta)

John the Author is a Jew

John the author of the Gospel is a Jew (as is the author of the Revelation). The essential

Jewishness of the Gospel has been highlighted by various authors (Ashton 1993:104). Van Unnik

dissociates himself from Bauer who argues that the evangelist's attitude was completely hostile

towards the Jews (we shall see that Jesus was hostile towards Pharisaic Jews in the Gospel and

obviously not all Jews in general). Van Unnik notes that the emphasis the Jewish author places on

the exclusively Jewish titles such as "Messiah", "Son of Man" and "Son of God" (Ashton

1993:104). John's intimate knowledge of the Semitic world is confirmed by his understanding of

rabbinic Judaism, Old Testament Messianic prophecies and the typography of Israel.

John the Author is a 'Hellenistic' Jew.

John is a Hellenised Hebrew. The Gospel is written in extremely simple Greek, Greek so simple

that it seems almost naive (Barrett 1971:13). John uses the common Greek of the masses (called

Koine) to communicate with a wide audience, instead of the more fancy Greek (Doric or

Attic).He wishes to indicate in the Gospel that Jesus is the Saviour of the whole world. Jesus is

39 described as ministering to an ever-expanding audience. Interestingly enough, when the Greeks

start receiving Jesus with open arms and believe in Him, the time for Jesus final hour starts

drawing near. Jesus is seen as being the God of the Jew and the Gentile by John. John also uses a

number of Hellenisms in his writing, thus indicating his familiarity with the Hellenistic world in

which he lived.

John the Author and Skillful Editor

Wilkens postulates a single author constantly revising his own work (Ashton 1993:89). This is a

viewpoint with which I am inclined to agree. John clearly appears to have rearranged his writing

and possibly edited it' (as I have done with this thesis - but it still is my own work!). The Gospel

is probably the work of a single author revising his work over a long period of time. The

. development of the Gospel's material, over a period lasting perhaps several decades, "composed

along Johannine lines within a Johannine school" seems most plausible (see Ashton 1993:83).

Even if John did edit his Gospel, as is most likely, or even use different sources in his writing (the

famous sign source of Fortna and Bultmann), I still believe that the Gospel is the work primarily

of a single author. John certainly appears to have rearranged his material, but his writing is

nonetheless a coherent whole. Schweizer and others have maintained that the Gospel be

considered a literary unit; Du Rand for example sees "no reason why chapters 1-21 should not be

deemed a well-planned coherent unit" (Du Rand 1991: 96-97). The author may have gradually

developed his own style and structure of writing - but this should not result in a denial that it is his

own work.

'The so-called 'multi-stage' theory 40 John the Author is the Beloved Disciple and Eyewitness

John the apostle, the beloved disciple of Jesus and eyewitness of the ministry of Jesus Christ, is the author of the Gospel (and the Revelation). This John is the son of Zebedee. He was part of

Jesus' intimate circle of twelve disciples. He was the same one who apparently laid his head on the chest of Jesus at the Passion feast (Irenaeus Adversus Haereses III: 1-2).

3.2.4.1 John the Author and the Symbolism of Seven

John uses the symbolism of seven to carefully structure the Gospel. Indeed it appears as if the symbolism of seven is part of the structural unity of the Gospel. This usage of seven by the author is very similar to the usage of seven by the author of the Revelation (they appear to be the same author).Let us now have a closer look at this symbolism and see how this forms an integral part of the structural unity.

41 The Symbolism of 7 in John's Gospel 7 Signs 7 Discourses 7 Sayings 7 Titles7 1 Water into Wine The New Birth I am Door Lamb of God

John 2: 1-11 3:2-21 10:7-9 1:29

2 Healing of Son The Water of Life I am the Vine Son of God

4:46-54 4:5-27 15:1-5 1:34 3 Healing of Paralytic The Life-giver I am Way, Truth,& Life Teacher

5:1 5:19-47 14:6 1:38 4 Feeding 5000 6:1 The Bread of Life 6:27 I am Bread of Life 6:22 Messiah 1:41

5 Sight to Blind 9:1-7 Light of World 8:12 I am Light 8:12 Jesus 1:45

6 Raising Dead The Life-giving Spirit I am Resurrection & King of Israel

Lazarus 11:1-46 7:1-52 Life 11:25 1:49

7 Cross & The Good Shepard I am Good Shepard Son of Man

Resurrection 20:30 10:1-42 10:11 1:51

The Seven Signs Serve as Structural Key to the Gospel

The seven sign appear to be used as structural keys to John's development of the Gospel. He begins with the first "sign" at Cana and ends with the final and most significant sign - Jesus' death and resurrection.

All the signs are pointers towards this final objective, that Jesus is the Son of God and that those who believe in Him will experience life abundantly. Jesus' signs are not just extras in the Gospel of John - rather they are the pattern around which the whole Gospel is developed and structured.

'The 7 Messianic Titles are all introduced in John chapter 1 (between verses 29-51) The 7 Feasts are also evident in John (Passover 2:13, Hanukkah 10:22, Tabernacles 7:2, Unnamed Feast 5:1, Passover 6:4, Passover 11:55 and Passover 12 ff)

42 The Seven Discourses and their Interrelationship with the Seven Signs

The seven discourses, or lengthy conversations, are normally closely related to the seven signs in John's

Gospel. "There are also seven discourses, taking the word "discourse" in a wide sense to include meaningful conversations with individuals as well as addresses given to groups. The coincidence of the number, taken with the fact that the signs and discourses are often adjacent, raises the question of whether the two are meant to be linked in such a way that the discourse corresponds to a sign" (Morris 1989:22).

The Seven Sayings of Jesus and the Structural Unity

The seven sayings are often closely related to the seven signs which Jesus performs. For example when He gives sight/ light to the man born blind- "I am the Light of the World". When He raises

Lazarus from the dead, "I am the Resurrection and the Life". John therefore carefully integrates and structures His writing into a cohesive unity'.

The Narratological Unity of the Gospel and the Interplay between Sign, Discourse and Saying

"The composition of chapters 1-12 concentrates on an intertwining of the sign narrative and the discourse material bridged by dialogue" (Du Rand 1991:92). John clearly wishes the reader to see the interplay between the sign, discourse (lengthy speech) and saying. Each of the signs which

Jesus performs is followed by a discourse which brings out the full meaning of the sign. The discourse and saying often occur together (eg the discourse on "the bread of life" and "I am the

Bread of Life"). John weaves the narrative in such a way as to make plain the symbolic nature of the sign. "Throughout John's presentation of Jesus' public ministry (chap 2-12) a subtle and varied interplay of sign and discourse operates in a mutually illuminating way" (Byrne 1990:25).

'John uses 'intercalations' as he moves from sign to discourse, or vice versa. These intercalations are a method of making sure that smooth transitions occur in the text John also uses 'intercalations' in the Revelation to make sure that smooth transitions occur. The feature of overlapping thought is used in both the Revelation of John and the Gospel of John.

43 Sign Normally Follows the Discourse

Whilst the discourse may either precede or succeed the sign, normally the discourse and saying follow the sign. The feeding of the five thousand is an example of the discourse and saying following the sign:

Sign (Feeding of Five Thousand) Discourse ("the bread of life") Saying ("I am the Bread")

In other cases the simple "sign + discourse" sequence is altered (Byrne 1990:25). The healing of the man born blind (John 9:1 -41) is an example of such a change, with sign following discourse:

Iscourse ("the light of world") —D Saying ("I am the Light") =t, Sign (Sight to the man born blind)9

3.3 The Prologue as the Agenda for the Whole Gospel

3.3.1 Each Gospel Begins With A Certain Theme

Each of the Gospels begins with a certain theme:

Matthew presents Jesus to the Jews as the Messiah

Ere- Mark presents Jesus as the fulfilment of Old Testament prophecies

Luke presents Jesus as the Saviour of the world

John presents the eternal Creator and links Jesus with eternity itself

9Certain scholars note a feast-sign-discourse pattern in the Gospel of John ( Smalley 1985:120). The Jewish Feasts/ Festivals certainly play a most significant role in John's Gospel. John mentions the Feast of the Sacrificial Lamb (Passover 2 : 13), the Festival of Lights (Tabernacles 7:2), the Feast of Dedication (Hanukkah 10:22). Certain signs are closely linked to the Jewish Festivals, for example the Sight/ Light which is given to "the man born blind" and the Festival of Light (Tabernacles).

44 The Opening Chapters Introduce a Story

The opening chapters of each chapter tells the reader what will be the emphasis of the specific

Gospel. Matthew begins with Jesus as a descendent of David, and a descendent of Abraham.

Jesus is depicted as the Messiah - the one who has come as the Saviour of the Jews. Mark emphasizes Jesus as the Son of God, the Son of Man - the fulfilment of Old Testament prophecies. Luke emphasizes that Jesus is Emmanuel, and that the Son of God is with us and has come to save us. John sets Jesus forth as the eternal Word - the God-man who has come to live amongst men.

The Opening Statements of the Gospel of John

John introduces the Word in the opening passage of the Gospel. Parallel between the work of the

God in Genesis, and the work of God in John is made. A parallel between the work of God in the old creation, and the work of God in the new creation is drawn in the Johannine prologue (Bruce

1983:28) In Genesis the words "In the beginning...." introduces the story of the old creation; in

John the words "In the beginning....introduces the story of the new creation.

But what is this new creation- and in which ways will this new creation be different from the

`old' creation. Will God display His power in 'new' ways and introduce a whole new agenda and way of doing things in this new kingdom? Jesus builds upon certain 'old' creation themes in His

`new' creation. What are these themes, and are they evident in the prologue, as well as the rest of the Gospel?

45 The Following Themes are Linked to Creation in the Prologue

The prologue also introduces a number of creation themes. These include: t3S? the creation theme of the pre-existent eternal Creator

the creation theme of light and darkness

the creation theme of the life-giving power of God

The Theme of the Eternal God

John introduces Jesus the pre-existent Christ (1:1-2). The idea of the pre-creation accompaniment of Jesus the Son with the Father is also emphasized in John (Brown 1984:5).

Jesus existed before the worlds began. He speaks of the "glory which I had with you (the Father) before the world existed" (John 17:5). The Son enjoys the glory of God in the presence of the

Father long before the creation of the world (Cadman 1969:36).

The Theme of the Life -giving Power of God

John wishes the reader to know from the outset that it is the Creator who has come to live amongst us. The Logos (Word) is the eternal Son of God who has been in relationship with the

Father since the beginning. They are viewed as being in relationship eternally even amidst the earthly Incarnation of God (the Son) and His subsequent death on the Cross. The Son is the life giver. Just as in the first creation, so Jesus is active as Creator in the Gospel. John portrays the

Creator in His full majesty. He is the one empowered to give life l° . And this life was the Light of men (John 1:4).

'All people are given the Invitation to Jesus Christ and Life Eternal. Some accept this offer, and receive the gift of eternal life - others refuse the invitation and do not receive the free gift.

46 The Theme of Light and Darkness

John also highlights the creation theme of light and darkness. "The world of mankind is shrouded in darkness" and Jesus comes to banish this spiritual darkness by the power of His

Light (Bruce 1983:33) Just as in the first creation "darkness was over the face of the world"

(Gen 1:2), so in the new creation darkness is over the face of mankind.

One of the opening theme of the Gospel is a creational theme. John uses themes which were common in the first creation, but develops these themes in his own way in the Gospel. We shall explore these themes as the thesis progresses.

3.3.2 The Prologue is Like the Overture to a Majestic Symphony

The prologue is an overture to a majestic symphony in which all the chief themes are emphasized:

the creation theme

the light vs darkness theme fJ the faith vs unbelief theme fJ the truth vs falsehood theme fJ the children of God vs the children of the devil fi the glory of God theme (Westcott 1958)

The Prologue is a Poetic Logos Hymn

The prologue is a hymn, a poetic summary of the Gospel (Brown 1988:21). The prologue thus consists of a poetic and a prose element (Du Toit 1968:9). In this hymn all the glorious topics of the Gospel are introduced. It is highly likely that it was a hymn used in the worship of the early church services (Miller 1983:559). The Roman historian Pliny noted that the early church used to

47 "chant verses alternately among themselves to Christ as to a god" (Pliny, Epistola, X, 96,7). The

Logos hymn may have been one such "chant" sung by the early church in their regular services.

The origin of this Logos Hymn is a subject of debate. We should not rule out the possibility that

John himself could have composed the hymn. In the Book of Revelation, John combines prose

and poetic hymns (the so-called choral interludes). The method of joining poetic song with prose is not something unique to John's Gospel and is abundantly evident in the Revelation of John.

"It seems probable that John is citing a song well-known to a fairly wide group of orthodox

Christians of his time, more or less as a writer of any age would cite a striking poem or song to give added force to his narrative" (Du Toit 1968:10). The Johannine Logos hymn was probably a popular hymn of the early Christian church (especially at Ephesus where John resided during the course of his life's ministry)

The Gospel of John has been described as a literary symphony by Du Rand (1996:59-69).

"A functional reading of the fourth Gospel can be compared to listening to a well balanced musical symphony..." (Du Rand 1996:59). The prologue especially is like a narrated musical symphony. The Logos hymn summarizes all the major themes of the Gospel in a condensed form.

One of these themes is the creation theme.

48 3.3.3 The Prologue Features Seven Characteristics of the Logos

The Prologue focusses on seven aspects of the Logos (Tenney 1982:63). Tenney even argues that "the structure of the Prologue divides naturally into seven sections, each of which deals with some aspect of the Logos" (Word) (1982:63). The Logos is thus the focus of the prologue, and the Logos is seen in personal relationship to God the Father (literally face to face with the

Father), and in relationship with the world and mankind.

The Prologue Introduces Seven Characteristics of Jesus the Logos:

The Word in Personal Relationship with God (the Father) (v 1) cre The Word in Relation to Creation (v 2-3) tr The Word in Relation to Life (v 4-5)

The Word in Relationship with the World (v 10)

The Word in Personal Relationship with Men (v 11-13)

The Word as Human Being (v 14) fre- The Word as Revealer God (v 16-18)

Kysar notes an interesting development in the prologue (1976:26). Jesus entry and activity in the world is explained in a useful understandable way. Let us have a closer look at Kysar's structure of the Prologue (with adaptations by me) and the central focus placed on Jesus the Word:

49 Existed from the beginning

Existed with God

Was God

Was the agent of creation

Was life which was the light to people

(Was not John the Baptist)

Was in, but not recognised by, the world

Was rejected by his own people

Was source of power to become children of God

Became a human and lived in the world

Revealed Glory

Was God's Son

(John the Baptist witnessed of him)

Was the expression of grace and truth

Was superior to Moses

Was God and has made Him known to all people

From a creation point of view, we see then that the eternal existence of Jesus and his revelation is emphasized in the Prologue. This is an excellent presentation which assists the reader of the

Prologue to understand how the Prologue develops in a logical and climactic manner. John highlights the Incarnation of the Son of God as one of the highlights of the Prologue. Jesus the

Son has come to live amongst humankind. Having looked at the Prologue and the presentation of its major creation themes, let us now have a closer look at the certain viewpoints regarding the structural framework of the Gospel. We specifically focus on the 7 Day and 7 Sign theories.

50 3.4 The 7 Day and 7 Sign Structure

3.4.1 The 7 Day Theory

Testing the Theory: Examining the Proof of the Alleged 7 Day Theory

The creation theme is introduced in the prologue with the words "in the beginning. . . " This theme is continued throughout the Gospel. The creation theme is developed as John tells his

Gospel story. John, some argue, may even present the story so as to correlate with the days of the creation as recorded in Genesis 1. The new creation story of John would thus correlate with the days of first creation, argues Trudinger (1988:16-20). This argument has merit, but it must be remembered that the new creation related by John is a new story, although possibly developing on the old creation themes.

The New Creation Themes are Similar to the First Creation Themes

The new creation story compares with the days of creation, although these themes are developed in a new unique way by John. Just as in Genesis, John introduces God as the One who initiates

Creation. John also introduces the theme of light and darkness in the opening chapter of the

Gospel; light and darkness correlates with the first day of creation when God said "let there be light". Light is distinguished from darkness in both the Gospel of John and Genesis (John 1:1-4;

Gen.1:1-5). Certain themes of the Genesis creation also reappear yet again in John: the Spirit- wind (mach) which hovers over the world/ mankind, the water theme.

The New Creation Story is Continued with the Water Into Wine Miracle.

The water motif is the important in the introductory chapters of John's Gospel (John 1:29-34;

2:1-10; 4:7-15f1). This miracle is a Messianic sign. "The extravagant provision of wine at the

51 wedding may allude to traditions that during the rule of the Messiah, the yield of the vineyards

(wine) would be enormous and spectacular (1 Enoch 10:19; 2 Apocalypse of Baruch 29:5)"

(Green 1992:397). Jesus the Creator transforms the washing water of purification into the purest wine of celebration.

The Seven Day Theory of Creation in John

Application of the seven day theory of creation, as typified in the original creation, to the Gospel

of John poses problems. Whilst John may use the "seven day" idea in the new creation of Jesus, this should at best be interpreted as a symbolic new age of creation. The "seven day" theories of

Bernard, Boismard and Barrosse often are a stretch of the imagination and involve a certain

amount of 'reading-into-the-text' (exegesis as opposed to exegesis).

Bernard and Boismard argue that the first week in the ministry of Jesus is a week beginning the new creation just as Genesis 1-2 frames the work of the first creation within a week of seven

days. Boismard argues that John carefully parcels out the new creation over a seven day period

involving events and dialogues that he describes in John 1:19-2:11 (Boismard 1957:288-289).

Barrosse in contrast argues that the first seven days in the ministry of Jesus are a symbolic

establishment of the new creation which is His church (this I believe is stretching the intentions of

John) (1958:507ff).Barrosse argues that the day of the marriage at Cana is the culmination of the days of the new creation (Barrosse 1958:516, Trudinger 1988:16).

52 Trudinger is convinced of "a clear correspondence between what happened on the different days of the creation story of Genesis and what John relates as happening on the correlative days of the new creation" (1988:16).Trudinger notes the following parallels between the Gospel of John and the Genesis creation account:

Day 1 Light is separated from darkness Gen 1:1-5/ John 1:8

Day 2 Waters below separated from waters above Gen 1:6-8/ John 1:29-34

Day 3 Fruit-bearing trees on the dry land Gen 1:9-13/ John 1:35-39,45

Day 4 Lights are set in the heavens Gen 1:14-19/ John 1:40-42

Day 5 The Sea and its creatures Gen 1:20-23/ John 1:43-51

Day 6 Creation of mankind Gen 1:24-31/ John 2:1-11

Day? Day of rest Gen 2:2-3/ John 2:12

Trudinger concludes "that it is hard to believe that John 1:19-2:12 gives such rich yields in terms of the play on the theme of the seven days of creation by mere accident or the over-fertile imaginations of a few scholars, both ancient and modern" (1988:119).

Brown cautions wisely: "The application of the theory of the seven days to John 1:19-2:11 is very attractive, but how can we possibly be sure that we are not reading into the Gospel something that was never even thought of by the evangelist or the redactor? There is a real danger that we have here one more instance of the passion for finding sevens in the Fourth

Gospel. The Gospel itself accounts Cana as occurring on the third day, and the day that covers

1:40-42 is only obliquely indicated. That the reference to seven days fits well with clear parallels to Genesis in the Prologue...is true, but this does no more than at most make the theory of seven days a possible interpretation" (1971:106).

53 The themes of the 1 81 creation do reappear in the new creation of Jesus. I am however inclined to agree with Brown in his caution about reading too much into the Gospel of John regarding the seven day theory. Let us now have a closer look at possible correlations between the themes of the first creation and possible expressions of these themes in the new creation of Jesus.

Certain of the seven day themes of Genesis do thus reappear in John. These include the

1st day theme of light vs darkness,

2' day theme of the separation of the water (`separation' of water into wine/ born from above/below?),

3`d day theme of the land producing vegetation (fields are ripe for harvesting? (John 4:35),

4th day theme of the separation of light from darkness (Jesus the Light separates light from darkness),

5th day theme of multiplication of the fish (the miracle of the multiplication of the fish, and the loaves),

6th day theme of creation of man (and the 'recreation' of Lazarus and the man born blind),

7th day theme of rest and the completion of the works of God (Jesus cried that he had completed or

"finished" the work of God on the cross (John 19:28-30).

The new creation does repeat several themes of the 1 8` creation. These include:

God bringing order out of the chaos of this world

Ery Jesus bringing Light to a dark world, sa' Jesus and the (re)creation of man and Jesus breathing life into his disciples (John 20:22).

We see then that the seven day themes do reappear in John. However, we must be careful whilst looking for exact replicas of the themes in John (days 2 and 3 for example). Whilst John may have had the Genesis account in mind in his new creation story, we must remember that it is after all a new creation which John narrates. We must remember that John's Gospel records the new creation of Jesus, and that Jesus is not bound by the Genesis creation.

54 3.4.2 The 7 Sign Theory

Another theory of importance in studying the Gospel of John is the 7 Sign theory. This theory suggests that John shaped the whole narrative around 7 signs, with the final sign being the death of Christ on the Cross (I argue). Let us now have a closer look at this theory as it will assist us in understanding the structural framework of the Gospel.

John 1 - 12 Focuses on the Creative Signs Performed by Jesus

John 1-12 primarily focuses upon the signs which Jesus performs, as well as the discourses and sayings which accompany the sign. According to Byrne (1990:16), "John 1-12 is largely dependent upon a "Signs-Source" which possibly existed in written form". Robert Fortna likewise argues for a sign source which influenced the preparation of the Gospel (1970:151-166).

In my opinion the Gospel is a literary unity, with John 20:30-31 setting forth the purpose of the signs in the Gospel, as well highlighting a theology of the signs (Olbricht 1989:172).

Identifying the Seven Creative Signs of the Creator

Seven "works" clearly seem to qualify as signs:

the changing of water into wine at Cana (2:1-11)

the healing of the royal official's son (4:46-54)

the healing of the paralytic at the pool (5:1-9)

the feeding of the five thousand (6:1-15) iT the provision of sight to the blind man (9:1-7)

the raising of Lazarus from the dead (11:1-46)

the climactic sign being the cross and resurrection of Jesus Christ (20:30).

55 Certain scholars disagree regarding the exact number of signs which characterise the structure of

the Gospel. Some see six signs, others seven (which includes the sign of "Jesus walking on the

water") (Tenney 1975:147-154), others a different seven (which excludes the "Walking on

water" sign but includes the "sign" of the Resurrection of Jesus Christ, which in my opinion is the

most important and most significant sign in the Gospel of John) (Guthrie 1967:77; Grassi

1987:24-30); Guthrie for example argues for the resurrection as a sign, as I do, on the grounds

that Thomas sought physical signs, whilst the other disciples accepted the sign of the empty tomb

as the greatest sign of all (Guthrie 1967:77). Others argue that "the author did not intend a

catalog comprised of any specific number" (Olbricht 1989:172-173).

Certain scholars argue that the 7 th sign is the miraculous catch of fish mentioned in John 21:11 This

extraordinary catch confirms the miraculous power of Jesus the Risen Lord. The exact significance of the number 153 is not known or mentioned, but what is interesting to note is the observation of Jerome stating that there were _153 known species of fish at the time. John may be making an allusion to the completeness

of the catch - but this cannot be accurately confirmed. Jerome observes: "Writers on the nature and properties of animals, who have studied "Fishing" in either Latin or Greek (one of whom is the learned poet Oppianus Cilix) say that there are 153 species of fish" (Jerome, Commentary on Ezechiel XIV,

Migne, PL 25, 474c; also Beasley-Murray 1991:119). Smalley correctly observes that the signs have a

deeper meaning; he then goes on to illustrate what he means by saying that "the seventh sign

(the catch of fish) indicates the scope of the church's mission beyond that time" (1985:208). This argument that the miraculous catch of fish is the T h sign is not convincing to me. Jesus' death and resurrection is the final sign to me (John 2:18-19). Jesus death and resurrection is also a focal point in the narrative of the Gospel.

56 The Cross is certainly the Most Important Sign in The Gospel.

Byrne (1990:16-17) observes that the first "six signs constitute preliminary revelations of Jesus' glory leading up to the culminating "moment' of revelation that takes place at the cross". Byrne notes that all the six earlier signs point most definitely to the final climactic sign - which is the cross of Jesus. All the earlier six signs point towards the final sign - death and resurrection of

Jesus. John makes the cross not the unsuccessful low-point in Jesus life, but the triumphant success and victory. It is at the cross where we see the full glory of God. The Cross is however not presented explicitly as a "sign" in the Gospel (semeion), even though I argue that it is the final and cumulative sign in the life and ministry of Jesus.

The Signs of Jesus are Performed in Response to Basic Human Needs

Jesus performs the signs that men might put their faith and confidence in Him. The signs are a compassionate response of Jesus to the need of humankind. This is obvious in:

the embarrassment of running out of wine at a wedding (2:1-11)

the critical illness of a child (4:46-54)

an almost life-long paralysis (5:1-9)

insufficient food for a great crowd in a remote place (6:1-15)

being blind from birth (9:1-7)

a grave illness ensuing in actual death (11:1-46)

the need for a Saviour who will set people free from sin (20:30) (Byrne 1990:17)

57 The Signs Are A Route to Faith.

The signs are pointers. They point towards Jesus and his death on the cross. The signs point beyond the immediate happening to a deeper reality, with a deeper meaning. In the Johannine idea of "sign", the actual miracle is only a means to disclose a deeper reality (Byrne 1990:18).

"Inadequate faith stops at the miracle, because it is content simply with the prospect of remedying ordinary human needs. Adequate or perfect faith goes beyond the miraculous to penetrate the deeper meaning: the presence of God's life-giving revelation in Jesus. The "signs" then, in the Fourth Gospel stand totally at the service of faith" (Byrne 1990:18).

The Signs May Initiate Faith.

The "signs" may also initiate faith - as is the case of the first disciples after the miracle of Cana

(John 2:11 and John 20:30-31). "But the evangelist frequently notes the inadequacy of a faith dependant upon signs (John 2:23-24; 3:2-3; 4:45-48; 6:14-15; 7:3-7). A key task of John's Gospel is move people on from an inadequate level of faith, resting upon signs, to full Johannine faith.

This mature faith "accompanies" the sign and penetrates to its deeper meaning" (Byrne 1990:18).

John makes it clear that whilst the signs may initiate true faith in the Messiah, they are never an end in themselves. "A community of faith which relishes miracles above the God who gives them is on the wrong track" (Olbricht 1989:181). Indeed Jesus was radically opposed to the Pharisees and Jews who eagerly wanted to see "signs", and then arrogantly refused to believe that these were performed with the Jesus the Creator as source.

58 The Evangelistic Purpose of the Signs

The evangelistic purpose of the "signs" is emphasized in the Gospel (John 20:30-31). Jesus wished to emphasize to people to look beyond the miracle to WHO was performing the miracle.

The miracles pointed beyond the mere supernatural happening, to the real purpose of the happening (Wiid 1982:65). Thus in the changing of water into wine, Jesus is the new Messiah who provides abundant wine; in the multiplication of the loaves, He is the Bread of Life. In the account of the resurrection of Lazarus, He is the Resurrection and the Life. In the healing of the blind man, He is the Light of the World (Wiid 1982:66). John weaves the narrative material around the seven signs, and by introducing the signs in such a way leads the reader to faith in

Jesus as the Messiah of God.

The Signs are Salvation - centred

The signs/ miracles in John's Gospel are not just displays of power - they are always pointers to

Jesus the Messiah. The miracles are never uneconomical or wasted or luxurious. They are always economical acts with a specific goal and purpose in mind (see above paragraph). The miracles are clearly salvation-centred - they lead men to salvation in Jesus Christ. They also dramatise some aspect of the redemptive work of Christ.

The Supernatural Power of the Creator

The supernatural nature of the miracles is emphasised by John. And yet it is this supernatural aspect which is challenged by the Jewish leaders. They challenge the source of His power. "Is He not possessed by a demon?", they argue (John 7:20). The supernaturalism which Jesus displays is a source of inevitable criticism to the Jewish leaders. The power of the Creator is not accepted, nor are his acts of kindness which he shows.

59

The supernatural power of the Messiah is evident in the miracles in which He performs:

❑ The nature miracles emphasize Jesus' power over nature. He multiplies creatures of the

sea (fish) and loaves to provide and abundant meal for 5 000. He provides a net full of

153 fish when He appears to his disciples after His resurrection (John 21:8-11). The

Creator also walks on the water which He created - He is above the laws of nature.

The restorative miracles focus on the Creator's power to restore the balance in people's

lives. He heals the royal official son. He gives new sight to the young man born blind. He

raises Lazarus from the dead. He gives the paralytic the power ability to walk again.

The Extraordinariness of Jesus' Miraculous Signs

The Greek word Semeion (sign) which John uses is the equivalent of the Hebrew word 'Oth

(Arndt and Gingrich 1979). 'Oth is used of a significant miracle - one which testifies to God. 'Oth

is closely linked to the Hebrew word Mopeth -which possesses the idea of extraordinariness.

John likewise in his use of Semeion emphasizes the extraordinariness of Jesus' miraculous signs.

The Supernaturalism of the Miracles

The supernaturalism of the miraculous signs of Jesus was a source of inevitable criticism to the

critical scientific thinking Pharisees". They could not see the power of the Creator nor accept His

kind acts, since by their own admission they were blind (John 9:40) 12. The supernatural

"The critical Pharisees called a meeting: "What do we do now?" they asked. "This man keeps on doing these things, creating God-signs. If we let him go on, pretty soon everyone will be believing in him and the Romans will come and remove what little power and privilege we still have" (John 11: 47- 48, Peterson 1995:253). It is obvious what motivated the Pharisees - not that God was in their midst, but rather their power and empty privileges.

'Some do not believe in Him because they do not want to believe in Him. "Even after Jesus had done all these miraculous signs in their presence, they still would not believe in Him"(John12:37). Isaiah the prophet confirms this by saying: "Their eyes are blinded and their hearts calloused, they refuse to see with their eyes and perceive with their hearts, and so God cannot restore them"

60 transforming power of the Creator was joyfully received by many however" (John 10:42).

Having examined the structural framework of the Gospel, we shall now place our attention on the creation theme in the Gospel of John. We shall look at specific passages and scriptures which might shed further light on the creation theme in the Gospel.

"Interestingly Caiaphas the Chief Priest unwittingly correctly observed that: "Is it not to our advantage that one man dies for the people rather than that the whole nation be destroyed?" He didn't say this of his own accord, but as High Priest he unwittingly prophesied that Jesus was about to die sacrificially for the nation but also for all of God's children scattered abroad" (John 11:50-52, also Peterson 1995:253).

61 C A IlrE 4

'F E C ATION THEME IN THE F T SIPE

4.1 References to the Creation Theme in the Prologue

4.1.1 Tile Creator- Agent" is Introduced to the World

"In the beginning " (John 1:1)

Jesus the Participant in Creation

Each of the evangelists in the New Testament begins their work by tracing back the activity of

Jesus to its origin: Mark looks to the work of John the Baptist and the baptism of Jesus, Matthew

and Luke to the virgin birth of Jesus, and John to the creation, and beyond it (Barrett 1967:125).

John's use of cosmology as a background for his message of salvation is parallelled in other

Hellenistic literature (Hermetica 1, 4-11), but his treatment of the theme is unique.

'I refer to Jesus as the Creator or Creator-Agent in the thesis. By doing so I wish to emphasize two important aspects of Jesus' ministry: that He is the Agent of creation and is sent by the Father to complete the Father's creative works that He is indeed the Creator & He does do creative life-giving works whilst amongst men on earth By calling Him the Creator I do not intend to deny that He is the Creator-Agent, the Son sent by the Father. The initiative in the creative acts which Jesus performs still lies with the Father, but Jesus is identified with God as being His agent in creation. By identifying Jesus as the Creator, I am making primarily a functional identification.

62 The Eternal Creator

He is the Creator of all things, and existed eternally before all things were created. Thus the creative words and deeds of Jesus in the Gospel are the creative words and acts of the eternal

Creator. And yet John gives an interesting twist to his message regarding the Creator and

Saviour, Jesus Christ. For this Creator has become a man - real flesh and bone. And although He is the Creator of the world, the world does not know him nor accept him (Bultmann 1971:54) 15 .

The "historical beginning" of the Jesus story is set in eternity according to John (Kysar 1984:17).

He recognises Jesus as the eternal God who existed prior to the first creation, and who initiates the second creation (the new creation). The eternal Creator exercises his creative life-giving power in the first creation, and reveals his power yet again in his new creation.

4.1.2 The Creator Made All Things

"Through him all things were made..." (1:3)

The Creator Made All Things in Genesis

In Genesis God took absolutely nothing and He made something out of it. The unique ability of

God to create something from nothing is a startling fact of the creation of Genesis. God speaks things into existence. He makes something, the heavens and the earth, from words alone....God took nothing and made (Hebrew bara) something out of it, namely the heavens and the earth.

'Whilst I do agree with Bultmann's point here, I disagree strongly that "the language of mythology" is used in John 1:14-18 (Bultmann 1971:61). He argues that 'The gnostic Redeemer-myth of a divine being" is used to describe Jesus Christ, and that for this "reason the Evangelist makes use of the mythological language of Gnosticism" (1971:16).According to him, 'The Logos, as Creator and Revealer, is to be understood in terms of Gnosticism" (1971:31). However Gnostics and Docetics rejected the fact that Jesus Christ came as a real flesh-and-bone man.

63 The creative activity of God is extended into John's Gospel where the Son of God creates sight for the man born blind, by using a small mixture of mud to create new eyeballs. Just as in Genesis

God creates order and harmony out of the formless chaos of the earth, so too in John, Jesus creates order out of the chaotic disorder in which mankind finds themselves.

Christ the Creator Created All Things.

Just as in Genesis, Christ the creator was intimately involved in the creation of all things, so in

John He created "all things, and without him nothing was made that has been made" (John 1:3).

Westcott states that Christ is the Lord of all created things: "The thought to be brought out is that of the vast multiplicity of created things", heavens and the earth, humankind, animals & spiritual beings (1958:4)

Through the creative activity of the Word all things exist, and apart from Him no life can exist

(John 1:3-4; Brown 1988:22). Interestingly, the phrase, "all things came to pass through his knowledge, and without him nothing is done", also appears in the Qumran text (1 QS 11.11;

Painter 1991:30). The creative activity of the Word of God, who creates (Hebrew bara) all things, is expressed in Genesis (1:1). Jesus the Creator of all things, including man himself.

John emphasizes the New Creation of Man

John leaves one with little doubt that mankind needs the activity of God the Son and the life- giving Spirit. Indeed the interaction with Nicodemus shows clearly the crucial need for all men to receive the new life which the Son has come to give. Nicodemus, the bright religious leader of the Jews was not excluded from the need of the new life of God - He like all men had to respond willingly to the creative change which the Spirit which to accomplish. So it is with all mankind - no one is excused or exempted from the need of the life-changing activity of the Son.

64 4.1.3 The Creator is the Source of Life

"In Him was life...." (1:4)

The Creator is the Very Source of Life

The Creator is the very source of life. He is the one behind life itself. Without Him, no man has life, since He gives the breath of physical (bios) as well as spiritual life (zoe). Jesus is the source of life, both natural ans spiritual. The life-giving power of the Creator is abundantly evident in

John's Gospel.

The Power of the Life-Giver

The power of the life-giver is confirmed by His:

Evident ability to create new life (The royal official's son on the brink of death)

Confirmed by Lazarus being raised from the dead

Confirmed by the Nicodemus debate and the Spirit as Life-giver

Confirmed by the miracles performed (the man born blind receives his sight)

Jesus is the Life

John emphasizes in his Gospel that Jesus is the life. Life (zoe) is used 36 (Morris 1971:82) or more times in John and this abundant usage underscores the importance of the theme in the new creation story of John. It is one of his characteristic concepts. He wishes to make it clear that the

Creator has come that men may experience this new quality of life. John emphasises that this gift of new life is open to all who would receive it. John contrasts natural physical life (psyche) with supernatural spiritual life (zoe). Men need natural life (psyche) to live in this life, but they need the supernatural life (zoe) for both this life and the life to come.

65 Jesus the Source of Physical Life

Jesus is the Lord of life, physical and eternal life. Jesus breathed life into mankind in Genesis. He breathes the new life of God into man in John's Gospel (20:21). John predominantly speaks of the new eternal life which the Creator brings (zoe is mentioned 36 times). But when ordinary life is in mind, John mostly employs the word psyche (he uses it 10 times) (Morris 1989:107-109).

(Psyche being the origin of the word Psychology). John mainly uses the word psyche when speaking of Jesus laying down his own life. Jesus surrenders his physical life (psyche) so that mankind may enjoy the fullness of eternal life (zoe).

Jesus says "He who loves his natural life (psyche) loses it,

but he who 'hates' his natural life (psyche) in this world,

will keep it into life (zoe) eternal" (John 12:25)

Jesus is saying that by surrendering life, we gain life. Jesus reveals the strange truth that those who surrender their lives to God and men, receive a new life, the life of God. Barclay notes that

"only by spending life do we retain life. The man who loves his life is moved by two aims. He is moved by selfishness and he is moved by the desire for security. His own advancement and his own security are the two things which are the driving forces of life. Not once or twice, but many times, Jesus insisted that the man who hoarded his life must in the end lose it, and the man who spent his life must in the end gain it" (1956:144).

66 Jesus the Source of Eternal Life

Jesus has come to give men a new quality and 'quantity' of life. The eternal life which he gives is eternal-endless life. This life is not just for the life 'out there' which comes after death. Rather it is a life received and enjoyed in this life. It starts in the here and now. It is a new quality of life, characterised by a new life-giving power and abundance (a life overflowing like uncorked champagne!). Eternal life or "Zoe in John's Gospel is not the life that is already in us or the world by creation; it is the new and supernatural life which comes in redemption and first has to be imparted in some way" (Barth 1986:39).

Jesus insists in His discussion with Nicodemus "that birth into the family of God is quite different to physical birth" (Bruce 1983:38). Physical birth, membership of a family in the natural sense, is

a matter of blood relationship. It is a product of bodily desire and the will of man. But spiritual

birth, and entry into the family of God, involves the will and desire of the heavenly Father (Bruce

1983:39). Jesus said that it is the will of the Father that everyone should have eternal life (1:13)

Jesus also explains that this life is a free gift from God 16. It cannot be earned. It comes not from

study or striving (the Pharisees study the Law but do not have eternal life). Rather it is the free

gift of God. This new life is God's generosity in action. God has the full restoration of

humankind in mind. This new life opens up man to God, offering him a new encounter with the

Life-giver. Jesus is the Life-giver.

I6Jesus is the source of Life and Light (John 1:4-5,9). The activity of the divine Life (Zoe) as the Light (Phos) of Creation does not issue from the "vital processes of natural life. Whatever Creation produces by its own efforts remains in its own sphere; eschatological existence is the gift of God" (Bultmann 1971:60).

67 The Jews divided all time into three ages; the age before creation, the present age, "and the age to come, that is, the age ushered in by the coming of the Messiah, an age that will have no end"...

"Life eternal", then meant "the life of the age to come", "life appropriate for the coming age"

(Morris 1989:204). Jesus the Messiah ushers in this new life, and this new age.

Jesus is the Source of Living Water

Jesus is the source of living water. The prophet Zechariah 14:8 mentioned that when the

Messiah comes, "living waters" will flow out of Jerusalem "on that day"; Jesus the water-of-life fulfills this Messianic promise. Just as life-giving waters pour forth from the Water Gate at the

Feast of Tabernacles, and invigorate the whole region, so to Jesus the source of the living water offers invigoration and refreshment to believers.

John clearly use the water and light ceremonies of the Feast of Tabernacles to illustrate that Jesus is the source of living water and the light of the world. "If John intends that Jesus is the source of living water, he draws from the Jewish background from the Feast of Tabernacles" (Yee

1989:80).

Jesus is the Source of All Life

Jesus the Creator of life is Lord over all life. Jesus is Lord over natural and spiritual life."God through Jesus is responsible for all life. "As a result, in the Johannine signs Jesus constantly restores the physical norm (the sight of the man born blind, or the man who has been dead for four days - and would die again); and only when this has taken place is physical renewal fitted to betoken spiritual" (Smalley 1985:209). Jesus thus uses physical situations to communicate spiritual truths. Jesus also ministers to the whole man or woman.

68 4.1.4 The Creator has Come to Give Light to the World

"The Light shine in the darkness...." (1:5)

The Light vs Darkness Theme of Genesis

In Genesis it is states that "the earth was formless and empty 17, and darkness covered the surface of the deep' (Genesis 1:2). Unformed, void and chaotic - is how the earth looked in the beginning of God's creation (Esses 1974:1). And then God started to work with his world, and make something beautiful and complete of the world. This theme of Genesis is extended in

John's Gospel where Jesus brings order and completeness to a world in chaotic spiritual disarray'.

In Genesis, God looked at the darkness, and said: "Lets bring light into this world". He made light, and clearly separated it from the darkness which previously existed. So too in John, Jesus the Light comes to a dark world. The distinction between light and darkness is developed in the

Gospel of John. The light/ darkness theme of Genesis is a physical theme, whereas the light/ darkness theme of John is primarily a spiritual theme.

"Hebrew Bohuw meaning "empty, void and devoid of existence" - God brings life out of a lifeless world; and so the Son of God, who brings life to the empty world of humankind.

'Hebrew Tehom meaning "a great mass of water, the oceans and the seas"

19He takes the chaotic life of the Samaritan woman and makes something beautiful and perfect out of it by the Spirit (John 4:1-42). He also takes the empty spirituality of the religious leader Nicodemus, and offers him a new and complete life (John 3:1-16). Jesus takes the formless and void, and recreates something new and beautiful.

69 The Light vs Darkness Theme of John

John says of Jesus the Creator: " In Him was life, and that life (ie. Jesus) was the light of men.

The light shines in the darkness, but the darkness has not understood the light" (John 1:5). John extends the creation theme of Genesis regarding Light vs Darkness by stating that Jesus is the

Light. Jesus is the Light not just of the Jews, but the Light of the whole world.

Light Theme of First Creation Theme of New Creation Physical Light Spiritual Light

Jesus is the Light of the World

Jesus' proclamation of himself as the "Light of the World" is made against the setting of the

Feast of Tabernacles'. His claim to be the "Light of the World" is made against the background of the light ceremonies held in the very place he was speaking at the Feast of Tabernacles.

"According to Mishnah Sukkah 5:2-4 at tabernacles, four golden candlesticks were lighted in the

Court of Women at the Jerusalem Temple, where the treasury (John 8:2) was and where Jesus was speaking" (Harrington 1990:57). Jesus thus uses the beautiful candle/ light ceremony as a fitting picture of himself as the "Light of the World".

Jesus the Light has come into the world so that men should not live in (spiritual, moral and intellectual) darkness. John constantly contrasts this theme of light vs darkness throughout the

Gospel. "The relation of darkness to light is one of essential antagonism" (Westcott 1958: 5).The good people are people of the light, with Jesus the Light as Leader. The bad people are people of

20A number of the illustrations which Jesus uses are linked to the Jewish festivals which were celebrated. These include the Feast of Tabernacles (a ceremony involving lights - "I am the Light"), the Passover (the Passover Lamb which takes away the sin of the world), Hanukkah ("I am the one the Father has consecrated and sent to the world" (John 10:36) - Hanukkah was a commemoration of the consecration of the Jewish temple.

70 the darkness, with Satan, the Prince of Darkness as their Leader. "The contrast between light and darkness (1:5) not only recalls the creation story (Gen 1:5), but also sets the stage for Jesus' struggle on behalf of the children of light against the powers of darkness" (Harrington 1990:20).

Conflict between the people of the light and the people of the darkness is a theme which is further developed in John's Apocalypse (John 21:22 and 22:5).

Jesus the Unconquerable Light

The Light and shines' in the world of Darkness. "And yet the Darkness could not suppress it"

(John 1:5). The Light could not be conquered or overwhelmed by the Darkness - since the Light is more powerful than the darkness. John uses the Greek word katelaben to combine two meanings: ea' the darkness could not quench the Light ("snuff it out like a candle", "to pinch it out")

Jesus clearly rules as the overpowering Light in a world of immense spiritual darkness.

John states that "the darkness did not overcome the light, and never will"

(Miller 1983:55722)

the darkness could not understa cil the Light (literally "to comprehend or grasp it")

'Jesus the Light "keeps on giving light" The Greek world faino is a present indicative active implying a continuous ongoing action.

'The Greek word "overcome" is the word katelaben (Koc-cia(3€v) which is a 'gnomic' aorist expressing 'an act which is valid for all time' (Miller 1983:557). The Darkness will never overcome the Light.

71 Light and darkness are opposites in John. But whilst "light and darkness are opposites, they are not opposites of equal power. Light is stronger than darkness; darkness cannot prevail against it"

(Bruce 1983:34). Jesus the Light is the Victor over the darkness of this world. He has come to dispel the darkness and does so. He subdues the power of the darkness.

The Creator Brings the Light of Life

Just as the Creator in the first creation of Genesis separated the light from the darkness, so the

Creator Jesus separates light from darkness in the new creation. The Creator comes to give light

and life to men: to men who are in darkness. The darkness tries to enwrap and suppress the

Light, bin the Light could not be eclipsed by the darkness (Wetscott 1958:5), since He is the very source of Light. Men are constantly challenged to choose the Light of Life. His abundance

gives new fresh insight.

Men Often Choose Darkness Over Light

Jesus the light was often rejected by men, because they choose to live in darkness. The idea of

the willful choice of men to refuse the Light which Jesus brings is a constant theme in John. "The

description of the coming of the Light into the world (1:9-11) gives particular attention to the

negative reception that Jesus received from the world and his own people. Sent by God to reveal

God, Jesus is the "man from heaven". But neither the "world" not "his own people" accept him

(1:11)" (Harrington 1990:21). Jesus wishes to let the light come streaming into men's lives, but they refuse to open themselves to this light.

72 Jesus the "God-light streamed into the world,

but men and women everywhere ran for the darkness.

They went for the darkness because they were not really interested in pleasing God.

Everyone who makes a practice of doing evil, addicted to denial and illusion,

hates God-light and won't come near it, fearing a painful exposure.

But anyone working and living in truth and reality welcomes the God-light..."

"The person who avoids and distrusts the Son is in the dark and doesn't see life.

All he experiences of God is darkness, and an angry darkness at that"

(John 3:19-21,36, Paraphrased from Peterson 1995:225)

The Dualism of Light vs Darkness

John contrasts light and darkness in his Gospel. He symbolically associates light with goodness and purity, and associates darkness with evil. A conflict rages between the light and the darkness.

Men are constantly called to make a decision in favour of Jesus (the Light) or Satan (darkness).

They must make a choice to be either the followers of the Light, and receive the knowledge and goodness which follows, or they are followers of the evil one and become like him - filled with hate and falsehood.

Light Dar r , ess Leader: Jesus Christ Leader: Satan Contrast: Day Contrast: Night Contrast: Spirit Contrast: Flesh Characteristics: Love, Truth, Goodness Characteristics: Hatred, Falsehood, Evil

73 The Dualism of Light vs Darkness and the Qumran Scrolls

John clearly emphasises the dualism of light vs darkness in his Gospel. The recent discovery of certain scrolls at Qumran, near the Dead Sea, has shed certain interesting parallels on the writings of John. The classical passage in the Qumran scrolls which expresses the dualism of light vs darkness is found in the "Rule of the Community (IQ 3:13- 4:26)". The Qumran Manual of

Discipline, columns 3-4 provides a good example of this Jewish dualistic thinking: "All the children of righteousness are ruled by the Prince of Light and walk in the ways of light, but all the children of falsehood are ruled by the Angel of darkness and walk in the ways of darkness".

The particular form of the dualism employed by John resembles the Qumran texts more closely than any other contemporary body of writings. "While there is no evidence of John's dependance on the Qumran texts, they do seem to indicate that the milieu of the Johannine writings was

Palestinian Judaism, at least in origin" (Wiid 1982:21). Common themes such as truth and falsehood, light and darkness, day and night, flesh and spirit, heavenly and earthy also emerge in both John and the Qumran writings as major themes.

John and the Qumran Texts

John and the Qumran texts share certain emphasis regarding this dualism of light and darkness:

The emphasis on the dualistic contrast between light vs darkness

the antithetical comparison between light as good, and darkness as evil

the comparison between flesh and spirit

the emphasis on the Messiah as leader of the light, and Satan as leader of darkness

the dualism of light vs darkness, and doctrine of creation - are linked in both

documents (Compare IQS 11:11 and John 1:1-3)

74 John may have been influenced by the writings of the Qumran community (or vice verse). What is of critical importance is the clear impact of the Semitic influence on the language and conceptual thinking of the author. John however develops his own unique theology and symbolism regarding the dualism of light and darkness''.

4.1.5 The Creator Made the World (Cosmos)

"The World was made through him...." (1:3)

Jesus is the Physical Maker of the Whole World

Jesus Christ was the physical creator of the world. "Through Him all things were made, and without Him nothing was made that has been made" (John 1:3). The creative activity of Christ in the 1" creation is seen as one event, in contrast to the continuous existence of Christ in the presence of the Father. The creative activity of Genesis is alluded to here by John.

"All things were made by Him -

The Creator made all things. John implies the whole cosmos as well as the 'worlds out there'.

Everything is under the creative power and authority of Jesus. Jesus power is evident in the fact that He is the maker of all things. The word "make" (egeneto) is in the aorist tense in Greek and implies completed action. Jesus completed the first creation. Jesus left no unfinished business.

Jesus has completed every act in the 1" creation, his ongoing creative activity in the new creation is underscored by John. Jesus likewise completes the works of the Father in the new creation.

'The Johannine dualism is primarily soteriologically (for the sake of salvation) and ethically narrated within a cosmic framework. This, however, should not be confused with Greek cosmic dualism, where a struggle rages between the seen and unseen world. Neither should it be confused with that of Qumran where the dualism is directed at a distinction between good and evil in eschatological perspective. In the Johannine narrative it is rather this world, in a negative sense, which does not acknowledge its Creator and Ruler by rejecting Jesus Christ as the incarnate Son of God" (Du Rand 1991:25).

75 4.1.6 The Creator is Rejected by his own Creation

"Yet the world did not recognise Him..." (1:10)

Creation Rejects their Creator

The tragedy of the human rejection of the Creator is tragic indeed (Kysar 1984:17). In John, a

clear distinction is made between those who accept Jesus, and those who reject him. According

to John, one can only be in either of the two camps, not both. One is either for Christ, or against

Christ. No middle ground exists.

Jesus was in the world,

and the world was made by Him,

and yet the world did not even notice Him.

He came to His own people (the Jews)

but they did not want Him.

But whoever did want Him,

and believed He was who He claimed He was (the Messiah),

These people became children of God,

Born not of human parents,

but born of God'

'Paraphrased from John 1:10-14 and the New Testament Message (Peterson 1995:218)

76 The Irony of Mankind Rejecting their Creator

John sees this rejection of mankind of their Creator as a strange irony. A dog would never reject

it's kind master - but mankind rejects it's Maker. John mentions another, even stranger fact -

it is the very Jews themselves who reject the Messiah! (John 1:11). " John affirms that the Word was present in the world and among humans, but his presence was rejected".... "even though he

is the true light which can enable humans properly to comprehend their existence, he is not

accepted" (Kysar 1984:17).

The Followers of the Creator

The followers of Jesus face the same difficulties as what Christ did. They to were excluded from

discussions and expelled from the synagogue. "Johannine Christianity began as a movement within Judaism and faced its most severe crisis when its adherents were expelled from the Jewish

synagogues in the late first-century (see 9:22; 12:42; 16:2)" (Harrington 1990:10). In the same way in which Jesus experienced rejection from His own people, the Jews, so to ironically the followers of Christ experience rejection from their own people, the Jews'.

Rejecting the Creator of Life

The creatures of the Creator find their true understanding of themselves by returning to their

Creator. Darkened by turning away from the Creator and by the folly of imagining that man has his origins in himself, mankind turns it's back on it's Creator. Men are creatures who can only find the proper understanding of themselves by returning to their origin - the Creator and the

"The term "Jews" appears about 70 times in the Gospel. "It is mainly used in the technical sense of the religious authorities, directed at Jerusalem which was hostile toward Jesus. Judaism portrayed in the Gospel of John during the time of Jesus, is probably Pharisaical Judaism" (Du Rand 1991:52)

77 Light (Bultmann 1971:47). Ironically mankind rejects its Creator, and chooses to go its own way, refusing any help from above. And yet strangely enough, this negative rebellious world is still the object of God's love (Bruce 1991:37)

We see then the following regarding the rejection of Jesus by the world:

Jesus' entry into the world

Jesus' activity in the world

Jesus' cool reception by the world

4.1.7 The Creator of New Life

"Children born of God...." (1: 13)

Children of the Father

Jesus gives all people the opportunity to become children of the Father. All men are offered the

Sonship of the Father. Those believing in the Son become born of God - not humans born physically based on the seed of the father - but humans born spiritually based on the seed of the heavenly Father. Bruce has the following interesting comment on this new spiritual birth process:

"Physical birth, membership of a family in the natural sense, is a matter of blood-

relationship. It is the product of bodily desire....it results from the will of man

(aver, a member of the male sex, not simply anthropos, a human being, as one might

have expected). But spiritual birth, entry into the family whose Father is God,

depends on quite different factors - the receiving by faith of him whom God has sent"

(Bruce 1983:39).

78 The Creator gives the New Life of God

The life which the Creator gives is the new life of God. John differentiates this life (zoe) from the normal life given to all men (bias). The Creator has come to all men to give them eternal life.

Some receive this new life of the Creator with open arms - others reject the offer and refuse to

receive this abundant gift of the Creator.

The New Life is Necessity for All Men

The new life is a necessity for all men since all men are spiritually dead. John emphasizes the role

of the Spirit of Life in giving new life to spiritually dead men. He emphasizes that Nicodemus - a

learned and highly educated teacher of the Torah (the Old Testament) whilst being physically

alive, was spiritually dead. John explains to Nicodemus that whilst he may be very bright and

understand many things, he is still stupid when it comes to the Spirit's gift of the new life.

The Mysterious Work of the Spirit of Life

John tries to explain to Nicodemus the mysterious work of the Spirit-wind as bringer of life.

Nicodemus struggles to grasp these simple spiritual concepts and keep seeking for physical

answers to Jesus's questions and statements. Jesus tries to convince Nicodemus that the work of

the Spirit as life-giver is as mysterious as the work of the wind. One knows and feels the

presence of the wind but one struggles to identify it's origin or it's destination. So it is with the

life-giving wind of the Spirit - whose origin is in God Himself , and whose goal it is to give men

a new life from above.

79 John Contrasts the Physical Life of Men with the Spiritual Life of the Spirit

John further explains to Nicodemus that the normal life of men is just not good enough - they

need the new life which only the Spirit can give. This new life is clearly distinguished by John, as

being the reason for Jesus Christ's mission to earth. The Son has come that men may have life -

and have it more abundantly. The natural life of men (the Bios life) falls short of god's full and

abundant purpose for men - indeed God intends that all men should abundantly receive and enjoy

the super-abundant life of the Spirit (the zoe life).

The Eternal Life of the Spirit

The Creator invites all men to come and receive eternal life. This eternal life is more a qualitative

than a quantitative life. The life of the Spirit is a qualitative life characterised by abundance of life

- a life that overflows like a fountain from within, a life that is filled to overflowing. This new life

is given by the Shepard to his sheep.

The Great Shepard Gives Eternal Life

The Great Shepard said: "I know my sheep, and I give them eternal life". The life which the

Shepard gives is the eternal life - the new life which only the Creator of life can give. In order to

appreciate the Shepard's words here, it is necessary to appreciate the intimate love which an

Eastern shepard had for his sheep. A close bond existed between the shepard and his sheep. His

sheep could identify his voice and recognise his sound. The Eastern shepard of the time had a

little reed flute, and when they played certain/ different notes, different sheep would respond.

Jesus the Creator states that His sheep know His voice/ sound, and respond to His flute (sound).

80 The Creator has come to give (His) life to the sheep - that they may have life to the ful1 26 (Jn

10:10). The life which the Creator gives is a super-abundant life, a life bursting with vitality.

Eternal Life is Eternal

The promise of eternal life is a major theme in the Gospel of John. Indeed the Creator has come

not just to give men normal life (bias' in Greek), but rather eternal life. Eternal life to John is a

present experience. John does not speak primarily of the kingdom of heaven or the kingdom of

God, but speaks rather of "eternal life" (zoe aionios).

Eternal Life is a New Quality of Life

Eternal life stresses firstly the qualitative nature of the life (it is full and abundant, and has

meaning and purpose amidst the trials of life). In other words the kind of life is emphasized

rather than how long it is (ie eternal). Eternal life is not measured by months and years, rather it

is "a life which has properly speaking neither past nor future, but is lived in God's eternal to-

day" (Dodd 1968:15028). However, eternal life undeniably does have a future. "John weds

present and future in an indissoluble bond" (Ladd 1979:258). Both present and future are

fused in the eternal life which Jesus gives. And only Jesus is able to give eternal life to John.

26 The Greek word perisson means "superabundance, to have it to the full, to have a surplus". Jesus has thus come that we may enjoy the super-abundant life, a life which overflows like champagne. The life of God is not just quantitative (eternal) but qualitative (abundant)

27\N/here we get the word Biology from

28v J nn 's view of eternal life does not however have Platonistic overtones

81 John's expressed purpose of writing the fourth Gospel was that men may experience the eternal life which Jesus gives (John 20:31). Indeed the very purpose of Jesus coming into the world was that men might enjoy this life (John 10:10). "Eternal life is the central theme of Jesus' teaching

according to John; but according to the Synoptic Gospels, it is the proclamation of the Kingdom

of God. Furthermore, the primary emphasis in John is upon eternal life as a present experience"

(Ladd 1979:254)

4.1.8 The Creator Became a Man and Lived amongst His Creation

"The Word became a human and lived amongst us..." (John 1:14)

The Creator Incarnate

John states boldly that God has come to man. Indeed God has come as a man. We even touched and saw God (John 1:14; 1 John 1:1).1 John 1:1 states " Him who was from the beginning, whom we have seen heard, seen with our eyes, and touched with our hands - this person we proclaim is the Word of

Life".The divine Word is now a man who can be seen, touched and heard! This physical encounter with God (Jesus Christ) is a radical thought which John emphasises. "John again stretches our minds as he asks us to realize that the Jesus whose story he is about to tell is the one who began God's work in creation and now continues that work in the form of a single human being" (Kysar 1984:16).

The Creator Comes to Live on Earth.

Jesus Christ, the Creator comes to live on earth, according to John That the Creator of "all things" should become a man and live amongst men was certainly a foreign concept to Jew and

Gentile. The Greeks knew their gods to be aloof and distanced from mankind. They were

82 detached from human affairs - and wanted to have nothing to do with human problems and pains .

The "Deus ex machina" 29 idea was common in Greek religion, where the gods would keep the world spinning from a distance, and yet remain uninvolved in earthly matters.

The Creator is Intimately Involved in His Creation

John reveals that Jesus Christ the Creator becomes intimately involved in his creation. Jesus

Christ comes to the world to live amongst his people. He is prepared to 'get his hands dirty', even to the point of being nailed to the cross. He also is the Incarnate Creator - the one who comes as flesh and bone. That the Creator of the universe, could become a man was a preposterous idea to the Jew and the Gentile! The Creator of the universe, comes down to earth, is born of a woman, and spends his first night in a cattle fodder box. That the Son of God should become flesh and bone, was surely a foreign and absurd idea to the Jews of the time. Even the disciples must have been shocked when they considered that the Lord God, their Creator, had come to live amongst them, as a man!

The Crucified Creator

What is even more remarkable, is that the Lord God actually dies the death of a "criminal" on the

Cross for sinful men. That the living God should be prepared to come to earth and die, is amazing enough. But that the Holy One should be prepared to die the death of a scoundrel on the cross is truly remarkable. And yet this is the strange mystery - God Himself dies the death of a scoundrel on the infamous cross.

'Literally the "god of the machine" probably stemmed from Greek drama where Greek gods rode on the clouds above the world and were uninvolved and uninterested in the affairs of mankind (Taplin 1985:119 (7.9.1).

83

4.2 4ne Creative Ac -s of t ell e 46

4.2.1 The First Sign of the Creator's Power

" The Water into wine...." (2:9)

Expectations of the Messiah

Jesus and the disciples were invited to a typical country wedding. These weddings could last for up to seven days, so it is little wonder that the wine ran out. "A Jewish wedding normally consisted of a procession, in which the bridegroom's friends conducted the bride to his home, and a wedding feast.

According to certain sources this would begin on Wednesday and continue for seven days. The guests who usually brought gifts, came and went during the festivities. A considerable amount of wine was consumed" (Olsson 1974:25). Jesus mother mentioned to Him that they had run out of wine. She remembered how the angels had dramatically announced his arrival - surely this would be an ideal opportunity to declare his Messiahship?

My Hour is Still to Come

Jesus appears reluctant to help his mother" with the request'. Indeed one of the reasons which

He states is that his "time has not yet come" (John 2:4) . Jesus' expression: "My time/ hour has

"Jesus' initial response to his mother seems cold and even insulting (John 2:4). "The address "woman" is actually polite (see 20:15), but unusual, in speaking to one's mother (see 19:26-27)" (Harrington 1990:29).There is no disrespect in Jesus' voice, when replying to his mother, but most certainly hesitation in complying to her request (for a miracle - since He knew this would end on the cross). Jesus says in effect: "Mother, please do not push me into the limelight. I must carefully follow my heavenly Father's plan. And this is not the time for my great public appearance that will lead to my crucifixion" (Peterson 1989:54).

31 Jesus asks the question: "Dear woman, (how does this running out of wine) affect me?". The question is a biblical idiom used in Judges 11:12, 1 Kings 17:18. It suggests some distance between people (ie Jesus distances himself from the problem saying "That's not my problem surely"). This Hebrew idiom is translated literally into Greek and some misunderstand may arise regarding the supposed tone of Jesus'voice. Jesus hesitation in performing this miracle is explained in his response "My hour has not come" (Rienecker 1980:222; Harrington 1990:29)

84 not yet come" is an important expression in the Gospel of John and is used several times. "My hour" refers to Jesus' crucifixion - the most agonising 'hour' in the life of Jesus Christ."The hour" in John is the cross. John evidently links up the miracles of Jesus with His death on the cross. The miracle at Cana "points forward to Jesus' "hour" on the cross (19:25-37) and to the banquet in God's kingdom" (Harrington 1990:30) Whilst the miracles may briefly reveal His glory - His full glory shall be revealed on the cross. Ironically the cross becomes the place where

Jesus' full glory is revealed.

Jesus' Reluctance to Perform the Miraculous Sign

Jesus is evidently fully aware that the wine has run out. He is however in no hurry to begin his miraculous signs - knowing full-well that these signs will eventually lead to His crucifixion (His final sign). He nonetheless orders the servants to fill the 6 stone jars used for ritual washing (6 incidently implies incompleteness in John).The Jars were there for Jewish purification rites; the guests hands had to be washed three times before eating of the wedding feast. Jesus uses this `wash-up' water to create the very best wine. He then miraculously transforms this water into the finest wine.

Jesus Objectives in Performing the Miracle

Jesus performs this miracle with certain specific goals in mind:

that his disciples may believe He is indeed the Messiah'

to display his power and glory

to fulfill the promise that in the last day the Messiah would provide and abundance of

wine

'The Miracles in John are not just displays of power - they are pointers to the Messiah. Jesus never performs uneconomical or wasted or luxury miracles. Rather the miracles are real responses to people in need, and are motivated by compassion and kindness.

85 The Messiah Initiates the New Age

The toastmaster (Master of Ceremony) was astounded at the quality of the wine. He comments that the normal procedure is to bring on the quality wine first, and then the poor quality wine

later. He comments "Everybody I know begins with their finest wines and after their guests have

had their fill brings on the cheap stuff. But you have saved the best to now!" (John 2:10;

Peterson 1995:222).

The Creator's Transforming Power

Jesus reveals his power by creating an abundance of wine. The amount of wine which He

produces (about 700 litres) seems excessive (John 2:6) (Smalley 1985:174). Jesus creates the

modern equivalent of 700 bottles of champagne!. The abundance of wine which Jesus produces

is emphasized in this passage. The Cana sign is obviously symbolic, in that it points to a spiritual

meaning beyond itself; however it is not necessarily more symbolic than the other signs (Smalley

1985:176). The Cana incident underscores the quality of the life in the new age, which the

Creator inaugurates.

The Messiah Brings Abundant Wine.

The Messiah shows that the best wine is yet to come, and that the reign of the Messiah brings a

new abundance. Jesus uses a typical country wedding to reveal his glory as the Messiah. The

glory of the miraculous sign points to the hour when his blood will flow like wine from the cross.

The wine is symbolic of His blood, which is shed in his final hour. "The changing of water into

wine is surely meant to bring out the power of Jesus to bring about new beginnings" (Morris

1989:24).

86 The abundance of wine enjoyed by the wedding party emphasises the description of the feast of the (Messianic) kingdom in Isaiah 25:6-9. "The provision of the wine instead of water of purification is a sign of the joyous feast of the Kingdom which Jesus inaugurated in his ministry"

(Beasley-Murray 1991:95). "Jesus does not merely rescue a newly wed couple from an embarrassing situation; He rather -in symbol- plays host at the eschatological banquet and replaces the purification water of Jewish ritual with messianic wine" (Barrosse 1958:514).

The Messianic Feast is to here and to come!

Water into Wine is a Messianic Sign

One of the consistent Old Testament figures for joy of the final days is an abundance of wine

(Amos 9:13-14; Hosea 14:7; Jeremiah 31:12 ( Brown 1971:105). The miracle then is clearly a

Messianic sign. Jesus uses the context of a wedding to symbolize the messianic days - the days of the banquet of abundance. Just as promised, the Messiah provides an abundance of wine. "The extravagant provision of wine at the wedding may allude to traditions that during the rule of the

Messiah, the yield of the vineyards (wine) would be enormous and spectacular (1 Enoch 10:19;

2 Apocalypse of Baruch 29:5; Irenaeus Haer. 53.33.3)" (Green 1992:397). Jesus clearly displays

His transformative power. His Messianic glory is displayed in the abundance of wine, which was the Old Testament figure for joy of the final days when He will rule. Jesus uses a simple wedding feast to display his generous power.

The New Beginnings

Jesus transformation of the water into wine is also a sign of something new and fresh in God's dealing with men. The radical power of Jesus over physical matter is astonishing. Jesus transcends the physical laws of nature. He makes those things which seem impossible possible.

87 4.2.2 The Creator Gives Life

" Life from above...." (3:3)

God's Spirit is the Source of Physical Life

God's ruach" (Spirit) is the source of all that is alive, of all physical life'. The Spirit of God is the active person of the trinity who gives life to the physical world. The mach Yahweh in the

Old Testament is the source of life itself. The ruach is not just a separate distinct entity - but rather God's power in action - the personal activity of God in achieving physical life (Ladd

1979:287).

God's Spirit is the Source of Spiritual Life

God's mach is not just the source of physical life alone, but of spiritual life as well. The Spirit of

God is active in the creation of the new babies who "are born from above". The Spirit gives the

life of Jesus to the believer. This new life is needed so that the believer will be equipped not just for this world alone, but also for the world to come. Physical life is received by all men at birth, but spiritual life is received only by those born from above, those born into the kingdom of God.

Jesus contrasts the Life of the Spirit and the 'Life' of the flesh

Jesus continues the theme of the activity of the mach of God when He talks to Nicodemus. The

interesting interaction between Nicodemus and Jesus emphasises the role of the Creator in creating the new life. John makes a contrast between the life of the Spirit and the 'life' of the

33The Hebrew word mach used in Genesis 1 refers to the Spirit of God. This theme of the Spirit-wind is continued in Jesus' interaction with Nicodemus. Nicodemus, the Jewish professor of theology, fails to grasp the activity of the invisible Spirit-wind in creating life in the believer.

34The Greek word used of normal life is bios, where we get the English word Biolog v. John is saying that the Spirit gives more than biological life to man, but also spiritual life.

88 flesh. The radical contrast between the new birth from above, and the 'life' of the flesh is made.

Jesus states that "what is born of flesh is flesh, but what is born of the Spirit" (Jn 3:6). "Flesh" in the Bible typically refers to the weakness of human beings as creatures (eg. Isaiah 31:3 where

"the Egyptians are men, and not God - there horses are flesh, and not Spirit"). By contrast the

Spirit is the creative power of God at work in the world (Beasley-Murray 1991: 66).

The Spirit as Creator of Life

The incomprehensibility of the work of the Spirit of God is not understood by the normal human.

The work of the Spirit is difficult to grasp, and 'get a handle on'. He works in mysterious ways, and his birth from above which He gives, is as miraculous and marvellous as the birth of a new born child. Jesus likens the work of the Spirit to the blowing of the wind: "The wind blows where it pleases. You hear it's sound, but you can't tell exactly where it comes from, or where it is going - so it is with the Spirit" (John 3 : 8)

Nicodemus Interacts with the Creator

Jesus makes an interesting play on the word "wind" when talking to Nicodemus. The word

"wind" (pneuma) here since it is the same word used as the basic word for "spirit". Alike in

Hebrew, Aramaic, and Greek, the double meaning in the term wind/ Spirit' is clearly evident - except to Nicodemus, who misses the point that the new life of the Spirit is as incomprehensible as Jesus Himself is to the Jews (Hoskyns 1947:215 and Beasley-Murray 1991:67).

"The Greek word Pneuma means both "wind and spirit" The Hebrew word Ruach also means "breath, wind and spirit" Nicodemus is clearly unobservant to the double-meaning of the word. Ruach is "the sound of breath. When we understand this, we have some sense of the poetry of the opening verses of the Bible in which the creative Spirit of God blows over the water like a troubling wind" (Boice 1985:184). Quite simply then, a person can only be born from above as the result of God's breathing new life into him.

89 Logic Eludes Nicodemus

Nicodemus, whose name literally means "He who Conquers in Debate" struggled in his debate with Jesus. He evidently misunderstood the simple fact of the new life of the Spirit. Nicodemus the acclaimed "teacher of Israel" is unobservant to the activity of the Spirit. He who was well schooled in Rabbinic circles, but could not grasp the new life which the Spirit of God gives (Wiid

1988).

Jesus is obviously giving Nicodemus a humourous `chirp'; "You Nicodemus are THE teacher of Israel, and yet you don't understand these things"(I thought you THE teacher understood everything?) (John

3:10). Jesus uses a number of humourous puns in his encounter with Nicodemus. Jesus was obviously not the solemn, rigid, sombre person which He is made out to be, especially in artistic impressions. The

Pharisees liked to 'puff one another up', and Nicodemus tries to do the same by calling Jesus "Teacher".

Jesus however wants none of this flattery nor the lofty titles. He uses the rabbinic debating technique with

Nicodemus, but adds a humourous touch to it. He had a clear and sharp sense of humour, which he uses abundantly. He clearly could take the `rnickey out of people as well.

Nicodemus, using his logic, tried to work out how it was physically possible for a human to be born twice!!! Jesus was of course not thinking of physical birth, but of spiritual birth, an invisible birth from above. Little wonder Nicodemus misunderstood what Jesus had in mine. Nicodemus thinks in human terms (physical, tangible) regarding this new birth. Jesus however thinks in spiritual terms (supernatural, intangible). Jesus emphasizes the need to receive the new life of

36Jesus said that "no one can enter the Kingdom of God unless he is born of the water and of the Spirit" (John 3:5). Nicodemus may well already have been baptised by John, a baptism in water, but he most certainly had not been born of the Spirit (from above). Water may denote the baptism by John the Baptist, in preparation for the baptism of Christ and the Spirit. Logic however tells one that Jesus was thinking of the need to be born both physically (the natural birth of a baby in water), and the need to be born spiritually (the spiritual birth of the Life Giving Spirit).

90 God and birth into a new `world'-the world of God's kingdom. Spiritual birth into the family of

God is quite different from physical birth into the human family (Bruce 1983:38).

Nicodemus fails to grasp the New Life of the Spirit

Nicodemus fails to understand this life of the Spirit. Little children can often grasp these things, but Nicodemus with his thorough training in rabbinic theology, could not grasp them. The gentle humour which Jesus uses with Nicodemus, the supposedly skilled and schooled debater, emphasis the dignity with which Jesus treated all people". Jesus did not wish to humiliate

Nicodemus - rather he wished to underscore the ignorance of Nicodemus, who did not know as much as what he thought he knew. Nicodemus who was supposed to know everything, actually knew very little about the Spirit's life-giving activity.

Jesus said to Nicodemus:

"Unless a person submits to this new creation -

the 'wind hovering over the water' creation,

the invisible moving the visible,

a baptism into a new life -

(then) it is not possible to enter God's kingdom.

When you look at a baby, it's just that:

37Jesus shows dignity towards animals, such as the sheep and goats, which He "gently leads" out of the temple in John 2:15. Jesus's anger was not directed at the harmless sheep and goats in the temple, rather his anger was directed at the exploitive traders who were exploiting the temple and taking advantage of poor people, and were turning it into a business place. It is stated in John 2:15 that Jesus "drove out" (ekballo in Greek) the sheep and the goats. This is a poor translation, since the same word (ekballo) is used when Jesus the Shepard "gently leads his own sheep out" in John 10:3. The so-called "whip made of chords" was probably more likely a gathering of bull-rushes which have since been discovered to have grown in the vicinity of the temple. Jesus thus treated the animals gently, but the exploitive traders with anger.

91 a body you can look at and touch.

But the person who takes shape within is formed

by something you can't see and touch -

by the Spirit - and becomes a living spirit.

So don't be so surprised when I tell you that

you have to be 'born from above' -

out of this world so to speak.

You know well enough how the wind blows this way and that.

You hear it rustling through the trees, but you have no idea

where it comes from or where it's headed next.

That's the way it is with everyone 'born from above'

by the wind of God, the Spirit of God"

(John 3:5-8, Adapted from Peterson 1995:224)

Nicodemus' Need for the New Life of God

Jesus stresses to Nicodemus that he must be "born from above" (anew) (John 3:7). To be born from above, or born again, means that "a person is transformed and equipped to enter another world, a world of the Spirit, and adapt to its conditions. Jesus was simply saying that for a person to enter the kingdom of God, he or she must be born into it" (Jenkins 1988:50). Just as a child is born into this world, so to the believer must be born into the world to come.

92 All Men Need this New Life

Jesus stresses that all men need this new life. He says to Nicodemus, this professor of religion:

"You must be born from above". He was saying to Nicodemus that not just the person who has

committed gross evil sins against God, but you Nicodemus, yes you - the religious man, the good

man highly respected by his peers, the Teacher of Israel (Jenkins 1988:50), need this new life.

Born of Water and of the Spirit

Jesus said that "unless a man is born of water and of the Spirit, he cannot enter the kingdom of God"

(3:5). This verse can be interpreted in a number of ways, but two viewpoints are most likely:

born of water refers to the natural birth process, where a natural watery substance accompanies

the birth (however the notion of water birth may be a modern insight which should not be read

into the ancient situation) and born of the Spirit refers to the spiritual birth from above

born of water refers to the first baptism of John the Baptist (which Nicodemus may have already

undergone or possibly the proselyte baptism of Jews) and born of the Spirit is the new spiritual

birth from above. Jesus thus says that "you may have received the baptism of John, but you still

need the baptism of the Spirit". No matter how it is interpreted, the main point which Jesus makes

is that all men need the baptism (new life) of the Spirit - irrespective of who you are!

Nicodemus the Follower of Christ

Nicodemus responds favourably to Jesus during the course of the Gospel of John. Indeed

Nicodemus is the one who prepared the body of Jesus for the tomb with "a mixture of myrrh and

aloes" (John 19:39). He had apparently become a believer in Jesus and gently prepared His body

for burial. Jesus's gentle interaction and discussion with him, may have convinced this learned

scholar that He was indeed "the way, the truth and the life". Nicodemus had responded to Christ

-responded to the new life which the Spirit had promised to give. Jesus wins Nicodemus over.

93 4.2.3 The Creator and the Life-giving Spirit

"The Spirit gives birth to spirit..." (3:6)

"The Wind blows where it pleases..." (3:8)

The Creation Theme and the Nicodemus Encounter

Evening provided the leisure for the discussion with Nicodemus. The rabbinic background to the discussion is interesting - Jesus uses the Pesher method in his discussion with Nicodemus. This involved a form of debate between Nicodemus and Jesus. John emphasises the creation theme in

Jesus' discussion with Nicodemus. Nicodemus represents the first fallen creation. Just as the

Spirit in the first creation brooded over the primaeval chaos and brought order, so to the Spirit must breath on Nicodemus and create anew.

The Spirit-wind initiates the new creation. As the Spirit of God hovered over the earth in the first creation, so too the Spirit hovers over mankind in the second new creation. Jesus speaks thus to

Nicodemus not just of the initial life which young babies experience, but of the new life which the

Spirit brings - the life of God". Nicodemus rationally fails to grasp the evident fact that man needs to be born from above' (again) by the Spirit of God. It was not something he could see - and therefore grasp.

38The Greek word for "born again" should preferably be read as "born from above". Jesus was here referring to the new life from above which the Spirit brings to those believing in Him.

39Jesus uses a word play with Nicodemus regarding the two similar sounding Greek words, to be born again (civEueev aneuthen) to be born from above (civa.)0€ v anothen) (Wiid 1988)

Jesus said to Nicodemus: "You must be born from above", but Nicodemus misheard Jesus and thought he meant born again which is a physical impossibility, as Nicodemus rightly argued. The sense of humour of Jesus is also evident here. His word play has this bright teacher baffled.

94 The Wind of the Spirit

Jesus then uses an example of the movement of the wind to illustrate the activity of the Spirit of

God. Just as the wind blows and one cannot see it blow, so too the Spirit of God moves and is active in an invisible manner. Just as no man can see the wind blow, no man can see the Spirit move'. Nicodemus was striving after physical evidence of the activity of the Spirit of God.

Jesus speaks of the mysterious, and yet real, operation of the Spirit. The Spirit is like the wind that blows (in Greek "spirit" and "wind" are the same word - pneuma). "Just as at the first creation, the Spirit "brooded" over the primeval chaos, and finally brought order and harmony, so too the Spirit is active in the new creation (or spiritual rebirth). He would bring order, harmony and new vitality to the chaos of Nicodemus' personal life" (Wiid 1982:63).

Nicodemus fails to grasp this new creation by the Spirit. What he fails to see is the difference between the first creation and the second creation. He is as a human born on this earth part of the first creation, a creation which has been ruined by the fall of man. Now Jesus offers him a new life - a life which comes from God. Now in Jesus there is a new life and a new creation - initiated by the same Spirit who imitated the first creation of Genesis.

401\1icodemus wanted physical evidence of the movement of the Spirit of God. Jesus evidently shows that tactile evidence of the senses (see/ hear/ taste and feel) is not possible for this scientific thinker. Just as one cannot see the wind, and yet it is an established reality of the physical world, so to the existence and activity of the Spirit is an established reality of the spiritual world

95 The New Creation and the New Life of the Spirit

The new creation, story is likewise continued in the breathing of the life into the believers (John

20:22). The Creator breathes the life of the Holy Spirit into the believing community. The Spirit of Life gives life to a spiritually dead community. The life He gives is the abundant life of God.

This too is a very definite allusion to the creation of man in Genesis. As God breathed the breathe of life into Adam, so too the Spirit of God is breathes life into the people of God.

4.2.4 The Creator Gives Eternal Life

" Everyone who believes in Him may have eternal life...." (3:15)

"The Water I give is a well springing up into eternal life..."(4:14)

The Life-Giving Water of the Spirit

Jesus meets a woman at Jacobs well in the Samaritan desert. He is obviously very thirsty having trekked through the dry semi-desert area of Samaria. He stops at a well, and needing a drink of water, asks a Samaritan woman to assist him with a drink. The woman is a surprised, as one can see from her reaction to Him. She is surprised that Jesus, a Jew, asks her, a Samaritan woman for a drink. She is also surprised that He asks to use her drinking vessel, since the Jewish conviction was that the vessels of the Samaritans were ritually impure and could not be used by

Jews. The Samaritan woman is surprised that a Jewish man would want to use her drinking vessel. Most Jews took a negative attitude towards the Samaritans. This is illustrated by Rabbi

Eliezer who said: "He who eats the bread of the Samaritans is like one that eats the flesh of swine" (Morris 1986:126).

96 The Samaritan woman wonders how Jesus can supply such water without his own bucket or ladle (4:11) and ironically asks if he is greater than Jacob (4:12); "Her misunderstanding leads

Jesus in John 4:13-14 to contrast the effects of drinking from Jacob's well (thirst again) and from his living water (eternal life)" (Harrington 1990:38). Whilst she can offer him only drinking water to sustain Him in physical life, He can offer living water from a boundless stream, to sustain her into eternal spiritual life.

Jesus and the Samaritans

Jesus reveals himself to ever widening circles. Leaving Judea on route to Galilee meant travelling through Samaria. Most devout Jews regarded the Samaritans as half-breeds, and would rather travel around Samaria than travel through it. Samaria was also regarded as a dangerous route since thieves and robbers would often attack travellers'. The Judeans not only regarded themselves as superior to the Samaritans, but also to the Galileans, since the Galileans had a very

`rough' accent'. Jesus choose not to avoid Samaria but travels straight through Samaria, revealing Himself as the Messiah on route.

Jesus encounters the Samaritan woman at Sychar, 32 kilometres north of Jerusalem. He must have been physically fit to walk 32 kilometres in a day. This would have been a long day's journey in those days, and understandably He was thirsty and tired. Jesus meets the woman at the well and asks her for a drink of water. Jesus did not have a bucket to draw water, and asks the woman for

41 Jesus uses the Samaritan as an illustration of kindness and helpfulness in the Good Samaritan story. One can see it's relevance since the Samaritans were regarded as 'half-breeds' - and yet it is this `half-breed' Samaritan who helps the traveller and attends to his wounds. The hilly route towards Gerizim was a notorious area for robbers.

'Peter is identified as being a follower of Jesus at His trial by his 'rough' Galilean accent. The South African equivalent would be a rough Afrikaans accent.

97 a drink. As the conversation continues, Jesus turns the conversation around by saying: "If you knew who I am, you would have asked me for a drink".

The Samaritan woman, taken aback asked:

"How come you, a Jew, are asking me, a Samaritan woman, for a drink?"

(Jews in those days wouldn't be caught dead talking to Samaritans).

Jesus answered: "If you knew the generosity of God and who I am,

you would be asking me for a drink, and I would give you fresh, living water"

The woman said: "Sir, you don't have a bucket to draw with, and the well is deep.

So how are you going to get this 'living water'? Are you a better man

than our ancestor Jacob, who dug this well and drank from it,

he and his sons and livestock, and passed it down to us?"

Jesus said: "Everyone who drinks this water will get thirsty again and again.

Anyone who drinks the water I give will never thirst - not ever.

The water I give will be an artesian spring within, gushing fountains of endless life"

(John 4:9-14, Peterson 1995:227)

Jesus the Prophet Probes Her Sinful Life

Jesus asks the woman certain probing questions (because he knew she was living a sinful life, and he wanted to first repent and then be set her free). He asks her to "go and call her husband" since

He (omnisciently) knew that she had five husbands and was living with another man. "Jesus gives witness about the Samaritan woman's scandalous marital status (five husbands in the past and now a lover). This remarkable display of knowledge leads her to acknowledge Jesus as a prophet, which may allude to the Taheb, the restorer-prophet like Moses (see Deut 18:15)

98 expected to restore the fortunes of the Samaritans" (Harrington 1990:39). Jesus does indeed restore the woman, and the fortunes of the Samaritans.

She adopts 2 ploys when the 'going gets tough' to 'side-track' Jesus from her own sinful state:

Firstly, she tries to flatter him ("so you're a prophet...")

In Secondly, she tries to involve him in a theological argument, by trying to change the

topic. She tries to get him off the subject, and lead him into a controversial topic of where

one should worship (which church is the 'right' church?). "A major feature in the split

between Jews and Samaritans involved the place of worship. Whereas the Jews (and

Galileans) worshipped in Jerusalem at Mount Zion, Samaritans worshipped in Shechem at

Mount Gerizim. Even when John Hyrcanus destroyed the sanctuary at mount Gerizim in

128 BC, the Samaritans continued to worship there" (Harrington 1990:39) Notice the

courtesy of Jesus: He firstly answers her question, and then returns to the subject. Jesus

points out that God is not a localized deity, but God is a Spirit and therefore a spiritual

approach in worship is necessary (ie. It is not a question of where you worship, but how

you worship - what is your attitude and heart in worship).

Jesus Establishes New Cultural Norms for Society

Jesus's encounter with the Samaritan at the well provides very interesting insights, especially when understood in the socio-cultural and religious traditions of the time. Jesus comes to create new norms and values for society - indeed he is the initiator of a new society - a society created by the Spirit which bears the new norms and values of it's Creator. Jesus's interaction with the woman at the well shows his ability to establish new norms and standards through everyday interaction. Jesus's encounter with the woman amazes her for a number of good reasons:

99 Jesus Crosses Religious Barriers

Firstly, that Jesus, a Jew, was travelling through Samaria in the first place, since Jews

used to travel around Samaria rather than through it. Jews of the time used to avoid

Samaria because they considered them inferior quality "Jews", as well as the fact that

Samaria was not safe travelling territory.

Jesus Crosses the "Sexual"/ Gender Barriers

Secondly Jesus was a man. The cultural norms of the day stressed that woman were

inferior to men, and that women should not speak to men -especially in public places.

Jesus sets a new standard by reestablishing the dignity of this woman, and woman in

general, by talking to her in a dignified and respectful manner.

ga Jesus Crosses the Socio - Cultural and Political Barriers

Thirdly Jesus talks to her. Jews were not in the habit of talking to Samaritans (for fear

of becoming "impure"), so Jesus discussion was somewhat unique and out-of-the-

ordinary. Jesus offers the woman a new dimension to worship - with Him as the new

temple' The Samaritans believed that they should worship at a temple in Samaria, the

Jews believed in the Temple in Jerusalem....but Jesus tells her that the new people of God

shall worship anywhere and everywhere in Spirit and in truth.

43A major feature of the split between the Jews and the Samaritans involved the proper place of worship (Beasley-Murray 1991:39). The Jews believed in the Temple of Jerusalem only as the place of worship, the Samaritans Mount Gerizim only. Jesus brings in a new dimension - those believing in Him can worship Him anywhere, since they worship in the power of the all-present Spirit.

100 Jesus's Care for the Marginalised Members of Society

Jesus shows his concern for the marginalised members of society. Jesus care for the marginalised is evident in his concern for poor people, prostitutes, the seriously ill (Luke 17:11), the lame and the paralysed, the beggars, and the mentally ill (certain of the mentally ill cases which Jesus treats are tormented by demonic forces) (Matthew 8:28 etc). Jesus even selects his prime leadership core from amongst the most marginalised in his society - the tax collectors, who were hated by the society of the day. Matthew was a tax collector and yet was a trusted disciple. Society still appears to be the same today as what it was in his time- the tax man is still unpopular.

Jesus reveals Himself to ever widening circles, Jews, Greeks, Samaritans and outcasts. He openly asks the Samaritan woman for a drink of water, knowing full well the reaction He was likely to get. Jesus the life-giver, offers the lady life-giving water from His own inexhaustible well'. The water which He so abundantly gives, provides eternal life; it is a constantly flowing fountain which gushes up into eternal life. It will never ever dry up. Jesus restores the dignity to the woman, probably a social outcast, by being prepared to set her free from sin, as well as offering her an abundant new life. As the well provided water from deep within, so the Creator provides water from deep within, water which will eternally satisfy' s.

"Jacob's Well was known to have dried up from time to time. The problem with Jacob's well was that it was not perennial and often dried up. Jesus is saying that His well will never dry up - that it will provide an eternal supply of life-giving water It was eternal and could always be counted on. Jesus said that the water He had to offer her would never ever dry up!

'Jesus gives Living Water from the Spirit. Jesus may have been alluding to the water drawing ceremony common during the Feast of Tabernacles in John 7:37 and John 7:2. The rabbinic saying of Sukkah 5:55 asks "Why do they call it the place of drawing water? Because it was from there that they drew the Holy Spirit"... "and drew water from the wells of salvation".

101 Jesus' encounter with the woman reveals His tenderness and care for her. In a very simple way,

He uses water to explain the free gift of life. Jesus reveals that He is the gentle healer and life- giver. What is amazing is that He speaks to the woman. This represents a radical new attitude towards woman. The Rabbis had said: "Let not a Jew speak to a woman...." And yet Jesus speaks to her. And not just a woman, but supposedly 'a half-breed' Samaritan woman as well!!

Jesus casts aside the hostile relationship of most Jews towards the Samaritans (little wonder the

Samaritan woman is surprised at Jesus' gentle and polite care for her). He reveals here his intimate care for the individual, and the group (John 4:39-40). His gentle firm attitude towards the woman sets her on the road to newness of life. This new attitude is the attitude of God towards woman in general.

Jesus Care for Women

It is most significant that Jesus a man was speaking here to a woman. Men did not generally speak to woman, especially to strangers in public. The rabbis had a very chauvinist view towards woman: they believed that woman were inferior and should be kept uneducated. "There was a strong feeling among the Jews that women should not be allowed to study the Law, which meant they were cut off from education, for it was the Law which was studied in the rabbinic schools.

Rabbi Eliezer said: "If any man gives his daughter a knowledge of the Law (Old Testament) it is as though he taught her lechery (adultery)". It was not only that woman were in fact not educated; many rabbis thought it was a sin to educate a woman" (Morris 1986:126, Parenthesis my own additions).

102 Woman were regarded as inferior to men. The rabbis prayed the ancient prayer "Blessed are you

Lord....who has not made me a woman or a dog (Gentile)". The rabbis not only disagreed that woman should have formal education, even ordinary conversation with woman was out. Rabbi

Jose ben Johanan of Jerusalem pointed out that "the Wise Men have said: He who talks much to womankind brings evil on himself and neglects the study of the Law and will at last end up in

Gehenna (Hell)" (Adaptation from Morris 1986:126). Jesus attitude towards the Samaritan woman, and women in general, must have been a breath of fresh new wind in a legalistic

chauvinistic world.

Jesus and Personal Relationships

The Gospel of John is the gospel of personal relationships (McPolin 1984:74). Jesus is in

relationship with His heavenly Father and the goal of His ministry to is to bring people into

relationship with God. He relates in a friendly way to His disciples, friends and to woman. He brings about new attitudes in his personal relationships with people.

The Samaritan woman asked "How can this well flow with eternal living water?". Jesus said "I

AM" that well, and I provide you with a new relationship and an eternal fountain. This transforming well provides not just water temporarily, but living water eternally. Eternal life to the Evangelist means not only everlasting life, as opposed to temporary life which ends in death, but also a new quality of life, a life of the Age to Come which has become a reality with the

coming of Christ. Jesus offers her not the muddied water of her past relationships, but the clean

clear water of eternal life'.

46Jesus is the source of this new eternal spring. Jesus stands up on the last day of the Feast of Tabernacles, in John 7:37-39, and likewise offers his audience to come and drink of him. He offers them "Streams of living water" (7:37).Understanding the background to the Feast assists us here: "at dawn on

103 4.2.5 The Creator is Master of the Sabbath

"Jesus did these things on the Sabbath...." (5:16)

Background - The Legalism of the Sabbath

The Pharisees had developed their own system of rules regarding what one may or may not do

on the Sabbath'. Approximately 1521 Laws regarding the Sabbath are recorded in their

Talmudic literature. The Pharisaic interpretation of the Sabbath continued to develop and grow

in Jesus' day and was a vital force of interpretation and debate. They expected people to obey

their rules and regulations. They also expected Jesus to do the same! Jesus refuses their loaded

set of rules.

Rest, to the Pharisees, involved abstaining from all work. Man then should preferably do nothing

on the Sabbath. If God rests on the Sabbath (so they believed) - then so should man.

Mishnah Shabbat 7.2 provides a good example of the list of works which were judged as

breaking the Sabbath rest:

the first seven days of the feast, a ceremony of water-pouring took place. A priest leading a procession drew water from the Pool of Siloam with a golden pitcher and returned to the temple. The water was then poured into a funnel on the west side of the altar as the choir sang Psalms 113 to 118 in praise to God. Indeed the whole ceremony was designed to give thanks to God for his gift of rain the previous year and to ask him to provide in the coming one" (Peterson 1989:116). Jesus the Provider offers "Streams of living water".

'The Hebrew noun sabbat is derived from the root Mt which means "to cease or to stop (work), to rest" (Yee 1989:31). The Sabbath was a sign of God's covenant with his people - Jesus creative works on the Sabbath are a sign of God's care for his people. Yee brilliantly reminds us that "the Sabbath was to participate again in the creative work of God and be recreated anew" (1989:34). Jesus exercises the recreative power of God when He heals on the Sabbath.

104 The main classes of work are 39 in number:

Sowing, ploughing, reaping, binding sheaves, threshing, winnowing,

cleansing crops, grinding, sifting, kneading, baking, shearing wool,

washing or beating or dying it, spinning or weaving, making two loops,

weaving two threads, separating two threads, tying a knot, loosening (a knot),

sewing two stitches, tearing in order to sow two stitches, hunting a gazelle,

slaughtering or flaying or salting it or curing its skin, scraping it or cutting it up,

writing two letters, building, pulling down, putting out a fire, lighting a fire,

striking with a hammer, and carrying one thing from one place to another.

Jesus is Scolded for Creating on the Sabbath

Jesus was often scolded by the Pharisees for "working" on the Sabbath. When he makes mud for the eyeballs of the man born blind - he is working! "Among the thirty-nine classes of work forbidden on the Sabbath is "kneading" and Jesus "kneads" the spittle and dirt to make the mud pack" (Yee 1989:45). He therefore breaks the rules! When He command the paralytic man to take up his mattress and walk - He disobeys their man-made rule of mot carrying anything on the Sabbath. The Pharisees had a number of man-made rules governing the Sabbath which they imposed on the people. The burden of the rules weighed people down. Instead of mankind being free to enjoy a days rest as creatively as they choose, men were obliged to fulfill a number of burdensome man-made rules. Jesus broke this mould - probably .performed certain of his miracles on the Sabbath so as to deliberately prove a point: both God and man are free on the Sabbath.

105 The Free Attitude of Jesus and His Followers towards Work on the Sabbath

Jesus and His followers displayed a free attitude to work on the Sabbath. To the broaden community of religious leaders much of what they did would be regarded as controversial and liberal. However Jesus had a mission to accomplish, and He was not overly concerned which day of the week it happened to be. The Pharisees in contrast were overly concerned about which day of the week it was, since your legalistic-righteous' person was characterised by the scrutiny of labour on the Sabbath. Jesus stated that the Sabbath was made by God for His usage - and He can do exactly what He wants on it.

The Strange Categorisation of the Sabbath Rules by the Pharisees

The Pharisees and teachers of the Law in contrast had strange and ridiculous ways of categorising what one could do on the Sabbath (or more specifically by what one could not do on the Sabbath!!). A simple illustration will highlight the absurdity of their viewpoint. According to the rabbis, healing was work!, and could not therefore be performed on the Sabbath (which obviously made Jesus unpopular amongst them).

Permitting a doctor to heal the sick on the Sabbath was an issue which was hotly debated at the time of

Jesus. At the schools of Jamnia certain medications were allowed on the Sabbath, and the schools of

Shemayah and Abtalion (Pharisaic teachers) permitted work on the Sabbath, as long as it was in order to save the life of an individual (Samson 1974:35). Rules of rigidity varied, depending on the narrow- mindedness of the teacher. Jesus in contrast was open to heal and help on the Sabbath.

106 The Strange Ironies in their Rules

And yet Jesus points out a strange irony in their application rules:

if your ox is trapped in a pit, you will help the trapped ox (according to your rules)

but if someone (a human!) is trapped in sickness, you may not help them, by healing them

The narrow-mindedness of the rabbis is highlighted in this ironically bizarre example:

"You Pharisees help a trapped animal on the Sabbath, but you may not help a trapped (sick) human on the Sabbath!". Jesus showed clearly how senseless the rabbinic man-made rules were.

He also emphasised that he had come so that men would no longer be trapped by silly man-made rules - but instead be free to serve God with an abundance of life'

The Creator Works on the Sabbath

Jesus aroused the anger of the rabbis by saying: "My Father is working straight through, even on the Sabbath', and so I also work on the Sabbath" On 5:17 paraphrase from Peterson 1995:231).

Jesus raised some controversy by stating that the Father works on the Sabbath. To the Jewish leaders, God had created the earth and mankind in 6 days and rested on the 7 th. Certain rabbis were concerned that God rested on the Sabbath. "They came to believe that God remained active on the Sabbath for the physical governance of the universe" (Yee 1989:37). God however was also still busy resting on the 7th day (according to some) - and so man also should be resting on

"Jesus illustrates of the paradox of the Pharisees' Sabbath keeping rules yet again: "You circumcise a man, dealing with one part of his body, even if it is the Sabbath. So why are you so upset with me for wanting to heal a man's whole body on the Sabbath" (John 7:23)

"God's own activity on the seventh day is emphasized by John, who see Jesus the Son of God actively involved on the Sabbath with acts of kindness and restoration (which is what the Sabbath was intended for). Just as the Father works on the Sabbath, so too does the Son. The rabbis failed to see that God continues his creative and sustaining work even on the Sabbath.

107 the Sabbath, just as God rested (ie. what gave Jesus the right to be so active on the Sabbath?)

God completed his work on the sixth day, and rested on the seventh, according to Genesis 2:2.

Since the works of creation were then finished, it was deduced that God's Sabbath continues to this day. But this supposition raised some serious difficulties: how does God sustain the world and keep it running if He is still resting!

Jesus's Controversial Claim

Jesus throws 'a cat amongst the pigeons' by stating that the Father is still active on the Sabbath.

Indeed He pushes the point even further by stating that e and the Father "work alongside each other" (John 5:17), even on the Sabbath!. Jesus makes it clear that the Father still works on the Sabbath - and if the Father is still active on the Sabbath, why can't the Son be active on the

Sabbath. He clearly equates His works with the Father, and to the anger of the 'Jews - equates

Himself with the Father. Jesus as the Son of God does the works of God on the Sabbath.

The Life-Giving Activity of the Son

Jesus states that the "Father and I" work together on the Sabbath. Indeed Jesus continues the works of the Father. He does not do His own glamourous self-initiated works' - He does the works of His Father. "Jesus takes for granted the Jewish belief that, on the Sabbath, God continues to preserve his creation and to carry on the work of redemption" ( Harrington

1990:43).The creative works of the Father continue, says Jesus - and I am the one doing the works!!! "Like his Father, he cannot rest on the Sabbath from the creative and liberative work

5°Jesus said: " I am not interested in crowd approval. And do you know why? Because I know you and your crowds. I know that love, especially God's love, is not on your working agenda. I came with the authority of my Father, and you either dismiss me or avoid me. If another came, acting self-important, you would welcome him with open arms..." (John 5:36-37, Paraphrased in Peterson 1995:233).

108 governing the world. He must carry on the life-giving and life judging commission for which he was sent into this world by the Father" (Yee 1989:46).

It is little wonder the Jewish leaders wanted to kill him", since

He likened Himself to the Father

He stated that both He and the Father were creatively active on the Sabbath

He stated that He was doing the same creative works as the Father

He refused to obey the Pharisees own man-made rules regarding the Sabbath

The Creator is Still Active with Respect to Mankind

Jesus emphasis through His words and his actions, that He is still creating and working with/ for mankind. Jesus continues his creative work on the Sabbath by creating sight for the man born blind, creating a new empowered central nervous system for the paralytic man. He also as the

Creator speaks healings into existence ("Go, your sick son will live" John 4:50).

The Creator Shapes Mudballs into Eyeballs

Jesus creates fully-functioning eyeballs from mudballs. This creative act arouses suspicion and anger amongst the narrow-minded critical Jews. Just as in the first creation the Creator fashioned mankind from the clay of the earth, so the Creator fashions eyeballs from clay in the new creation

'The Jewish leaders began by excluding Him from their discussions. Eventually they made plots to kill him, not just because He did many acts of kindness on the Sabbath, but also because He equated Himself with God the Father. "The Jews were not only out to expose him; they were out to kill him. Not only was he breaking the Sabbath, but he was even calling God his own Father, putting himself on a level with God" (John 5:18, Peterson 1995:231)

109 Jesus reveals his Creative power. This power is received joyfully by some - and sarcastically by others. The pharisees constantly doubted and challenged the supernatural nature of the miracles.

When Jesus creates a meal for 5000 - they ask if He thinks He is greater than Moses. When He

heals the man born blind- they scrutinise the man looking at them with new eyes for proof of his

newly received sight!

The Focus of Jesus The Focus of the r"harisees Jesus heals the Paralytic and he walks again It is unlawful to carry your mat on the Sabbath

Jesus the Creator creates new eyeballs It is unlawful to make things on the Sabbath

Jesus heals on the Sabbath It is unlawful to heal on the Sabbath Jesus sets the demon possessed person free It is unlawful to loose on the Sabbath' Jesus raises Lazarus from the dead It will be a good idea to kill the Creator The Sabbath is a day for works of kindness The Sabbath is a day for no work (full stop!)

The Creator is Lord of the Sabbath

Jesus as Lord of the Sabbath, can do exactly what he pleases on the Sabbath - even if this means breaking the rules of men. He may heal, work, eat, pick corn (this was even challenged by certain

Jews as unlawful on the Sabbath) or whatever He pleases - even if this contradicts the rules of man.

Jesus is free to create, heal and give life - He is the Master of the Sabbath. "As the Son of God,

Jesus must work on the Sabbath to give life and judgement".... "So extraordinary is Jesus' claim to act as God does on the Sabbath, that he needs witnesses to testify to the truth of his statements. His ultimate and most persuasive witness is the Father" (5:32-38) (Harrington

1990:44). Other witnesses are the Scriptures and the miracles which he does.

52But it unlawful to loose a demon possessed person on the Sabbath, but it is lawful to loose a bound donkey on the Sabbath! A clear contradiction in terms, which Jesus exposes as false teaching

110 Jesus Does What God Does

"Jesus can and must do what God does; therefore it is appropriate to call hin Son of God and equal to the Father (5:18). Ironically the 'Jews' are exactly correct. Jesus' defence of his authority (5:19-30) begins with a parable or analogy: A son learns from watching what the father does (5:19)" (Harrington 1990:44). Jesus learns from His Father. As the Father freely creates and gives life on the Sabbath, so does the Son". The Son also completes the works of the Father.

4.2.6 The Creator Completes the Creative Work of the Father

"The Creative Work that the Father has given me to finish...."(5:36)

Jesus' Goal is to Finish the Work of the Father

Jesus made it clear that His goal was to complete all the work which the Father had laid out for

Him to do. This implied healing the sick, teaching the people the truth, driving out demons, setting captive people free. But the final most significant work which Jesus does, according to

John, is His death on the cross.

"I have come down from heaven not to follow my own whim,

but to accomplish the will of the One who sent me.

This in a nutshell, is that will:

that everything handed over to me by the Father be completed...

that anyone who sees the Son and trust who he is and what he does,

""The giving and judging of life were acceptable for God to engage in on the Sabbath", according to rabbinic theology (Yee 1989:41). Jesus the life-giver freely gives new and abundant life on the Sabbath. The 'Jews' sadly fail to recognise that He is God - and is fully entitled to do as He pleases on the Sabbath - even if it involves giving life.

111 and then aligns with him will enter real life, eternal life.

My part is to put them on their feet alive and whole,

at the completion of time" (John 6:38-40 54)

Jesus' Work is to Restore Dignity

One of the works of Jesus was to restore dignity to people. Jesus had come to make people who were 'falling apart at the seams' whole again. He came to put people 'back on their feet'. One such person was the woman caught (in the act of) adultery.

The religious scholars and the Pharisees presented a woman before Jesus, who had

been caught in the act of adultery. They humiliated her by making her stand before

the group of people, and (wanting to teach a religious lesson) said:

"Teacher, this woman was caught red-handed in the very act of adultery.

Moses, in the Law, gives orders to stone such a person. Now what do you say?"

They were using the question to try to trap Jesus into saying something incriminating,

so they could bring charges against him (they didn't care much for the woman in other

words). Jesus bent down and started to write with his finger in the dirt. They kept at him,

badgering him. He eventually straightened up and said:

"The sinless one amongst you, let him be the first to cast the stone"

Bending down again, he continued to write in the dirt.

'Paraphrased from Peterson 1995:235-236

112 On hearing this, they began to leave one at a time, until only Jesus was left,

with the woman standing there on her own. Jesus straightened up and asked:

"Woman, where are they? Has no one condemned you?" "No one, sir", came the reply,

"Then neither do I condemn you", Jesus pronounced.

"Go now, and leave your life of sin for good" (John 8:1-11)

(Paraphrased by me with assistance from Peterson 1990:241).

Teaching the Teacher a Lesson

The "Jewish" leaders and religious teachers come to Jesus for him to make a judgement on a contentious issue. The religious leaders are trying to entice Jesus into a rash faulty decision. They also approach "the Teacher"" expecting to teach him a lesson from the law of Moses. Instead,

He ends up teaching them a lesson in return.

The Letter of the Law

A confrontation occurs when the religious teachers bring the adulterous woman before Jesus.

Technically, according to Deuteronomy 22:22-24 and Leviticus 20: 10, the penalty for adultery was supposed to be death, although it was doubtful that such a punishment was actually carried out in Jesus' day (Harrington 1990: 56). Stoning was the gruesome method of punishment, although the actual act had to be witnessed by two competent witnesses (Rienecker 1980:237).

The religious teachers had probably set this woman up, and now were awaiting the judgement of

55 The Teacher is questioned about where He got his learning from? (John 7:15-24). "Their question presumes that Jesus had not studied under a distinguished teacher and that he did not teach in the usual ways (see Mark 1:22). In response, Jesus denies that he is self-taught or speaks on his own. Rather, his teacher is the one who sent him - God the Father (7:16)" (Harrington 1990:53)

113 Jesus' (the legal theme of witnesses, evidence and sound judgement are emphasised her).

Jesus Writes a New Law of Love

Jesus, knowing their cunning hearts, is slow to give them an answer. Instead he takes his time.

He starts writing in the dirt with his finger. "Writing with the finger was symbolic of divine legislation", of God's judgement (Rienecker 1980:237). But what was Jesus writing - was he writing the names of the names of the woman whom they had slept with, or was giving a

symbolic judgement on the accusers (Exodus 23:7a). One will not know for sure, but what one is

sure of, is Jesus' astute response.

The Compassionate Attitude of Jesus

"The sinless one amongst you, let him be the first to cast the stone", Jesus replies. At this the group of accusers start disappearing, the older ones first, knowing their own hearts. Jesus then turns to the woman, and in a compassionate gesture, neither condemns nor judges her, but sets

her free, encouraging her to live in freedom.

The Sinless One Does Not Cast the Stone

One of the most striking aspects about this passage is that ,Jesus does not condemn her. The

Greek states: "The sinless one amongst you, let him be he first to cast a stone" (John 8:7). Jesus is literally "the Sinless One", and yet He does not even cast the stone at her, even though He is

'Their aim was to "test" Jesus (8:6a): Would he be faithful to the letter of the Mosaic law (even if this procedure where not being carried out), or would he disregard the law in favour of his well-known gospel of mercy?" (Harrington 1990:56). They come to test Jesus - and Jesus tests them - and they all fail the test - none of them is sinless.

114 entitled to do so. Jesus alone is entitled to do so, since He is the sinless Son of God'. And yet

He chooses instead to set her free, free to live the life God intended for her. Jesus reveals a deeper message in this encounter - let all men be careful to judge, lest they be judged. He displays his great compassion.

4.2.7 The Creator Gives Abundant Life

"I am the Bread of Life that comes from Heaven...." (5:35-41)

The Feeding of the Five Thousand (6:10)

Jesus the Bread of Life

The discourse on Jesus who is the Bread of Life is sparked off by the "sign" of the feeding of the five thousand. It reaches its heart through the contrast between the manna that came down from heaven during the time of Moses, and the bread which the one greater than Moses gives.

The Jews anticipated that the Messiah would restore the manna in the time of the establishment of the kingdom of God: "As the First Redeemer (ie Moses) brought down the manna....so will the Last Redeemer (ie the Messiah) cause manna to come down" (Midrash Qoh. la)". The Jews expected the Last Redeemer, the Messiah, to bring down manna as Moses had done. Jesus fulfills this expectation and reveals his creative and Messianic power. -What did the first redeemer do? He brought down the manna. The last redeemer will also bring down the manna" (Midrash Rabba on Ecclesiastes

1:9). The Manna miracle of Moses was a past shadow of the True Bread of Life - Jesus the

Messiah (John 6:32). Moses gave bread temporarily, Jesus Christ gives bread eternally.

"This is not to say that Jesus does not take her sin seriously, since Jesus clearly confronts Her sinful loose lifestyle in John 8:11. In fact Jesus takes her sin so seriously that He is in fact prepared to die on the Cross for her sin.

115 Jesus said: "I am the Bread of Life.

Your ancestors ate the manna bread in the desert and died.

But now here is Bread that truly comes down out of heaven,

Anyone eating this Bread will not die, ever.

I am the Bread - the living Bread! - who came down out of heaven.

Anyone who eats this Bread will live - and forever!

The Bread that I present to the world so that it can eat and live is myself,

this flesh-and-blood self" (John 6:48-51, Peterson 1995:236)

Moses and the New Messiah

The Jews were accustomed to thinking of the Law (the Torah written by Moses) as the bread of life. The Jews thought of the law as bread which should be eaten, and some at least identified the manna with the Torah. Jesus identified himself with the bread of God, and so speaks of having come down from heaven (like the manna!)..." (Beasley-Murray 1991: 97). Jesus the Messiah is the new manna which comes down from the Father. He offers permanent new life and nourishment. Jesus is the Bread of Life, and those 'eating of him' shall never go hungry again.

The New Messiah Brings Bread

The Bread of Life was the Torah to the Pharisees. For Jesus to say that He was the Bread of life was controversial indeed. "It was commonplace in rabbinic teachings that the study of the Torah would lead to eternal "life in the Age to come" (Ladd 1979: 256). Indeed the rabbinic writing Pirke Aboth 2:8 states that

"He who has gained for himself the words of the Torah, has gained for himself the life of the world to come". Jesus modifies this view by stating that eternal life is to be found in Him - "I am the Bread of

Life".

116 The Background to the Bread Miracle

The background to Jesus being the Bread of Life is most definitely grounded in the ideas of the

Torah. Jesus the Jew is fully aware of the Moses miracle. He builds upon this knowledge when

he reveals Himself as "The Propher" whom Moses was expecting (John 6:14). Dodd places the

bread given by Moses in the phenomenal and temporal sphere, whereas Jesus the true spiritual

bread belongs to the timeless eternal reality (Dodd 1968:335-336; Borgen 1965:174). Barrett

develops even a more detailed and elaborate interpretation when he characterises the manna

miracle of the past as a shadow of the true bread from heaven in the present, and finds the

contrast also implies the difference between the secondary and transient revelation of the

Mosaic law, and the eternal bread of heaven which is the substance itself! (Barrett 1967:240-

241). John builds on the ideas of the Torah, but adds an eternal dimension of life-giving power.

The Midrashic Style of Jesus

Jesus teaching regarding Himself as the Bread of Life displayed a teaching style commonly used by the rabbis. The Bread of Life discourse used the familiar nidrashic style of the Jewish rabbis

(and Philo). What this simply means is that an extended commentary would be given on an Old

Testament text. In this case Jesus gives an extended commentary on the Manna miracle of

Moses in the Exodus. An extended commentary on the Manna miracle is given by Jesus with

Himself as the new Bread of Life. Jesus uses the typical Jewish homiletic pattern (teaching pattern) in communicating with his audience (Smalley 1985:110) 59 .

58The miraculous feeding of the 5000 by Jesus, "evokes the miraculous feeding of one hundred people by the prophet Elisha (2 Kings 4:42-44) and prepares for the crowds designation of Jesus as the Prophet"... "It contributes to our appreciation of Jesus' identity as the new Elisha, the prophet like Moses, and the king" (John 6:14-15) (Harrington 1990:46-47).

59Jesus uses various teaching methods, often depending on His audience. He uses debate with Nicodemus, preaching with large crowds, confrontation with the Pharisees, parables and homilies with

117 The Bread of the Messiah is Compared with the Bread of Moses

John's emphasizes the Bread of Life as agent of the coming age (the life of the coming aeon) Essential differences exist between the Bread which Jesus gives, and the manna which Moses gives. Essential differences between the two include the following:

the one is temporary and the other is eternal

the one satisfies men temporarily and the other eternally

the one is for the life of this age only, whereas the other covers eternity which starts now!

the one is the shadow of the true real bread

the one Bread feeds even the Resurrection Life whereas Manna only sustains the earthly life

The Messianic Blessing of Jesus

Jesus Christ the Messiah fulfills the Messianic expectations of the people. He provides an abundance of Manna/ Bread capable of feeding 5000 at one sitting. This miracle clearly illustrates his Messianic power. He is indeed the Messiah - the powerful Creator - the Bread of

Life. But....many of the Jews, specifically the rabbis and teachers of the law, do not accept His

Messiahship. Certain people want to "make him king" whilst others "are trying to kill him" as soon as they can (John 6:15,66; 7:12-13,20) 60

The Jews desired the age of the Messiah. This expected messianic blessing which was to come was abundantly evident in their writings. For example, "You shall not find manna in this age, but you shall

the Jews. "Different kinds of material (teaching, preaching, and debate), are delivered to different audiences (friendly and hostile, Jewish and non-Jewish); and it will not suffice to treat John's discourse material as if it consisted merely of a series of homilies" (Smalley 1985:199).

60The audience in John's Gospel are divided into three "camps": those who decide to follow Jesus Christ and stand firm by Him as faithful disciples those who are indecisive and sit on the fence, unwilling to make a firm stand for or against him those who are opposed to him, and his message and values

118 find it in the age that is coming" (Midrash Mekilta on Exodus 16:25). Jesus Christ unexpectedly fulfills their Messianic expectations.

The Messiah Provides an Abundance of Manna

Jesus thus reveals Himself as the Bread of Life. Interestingly, a small boy with five loaves and two small fish, is used to reveal the glory of the Creator to men. Jesus's miraculous transformation of a few loaves and fish into a meal for 5000 had an interesting background. The

Jews believed that when the Messiah came, He would be like a second Moses, providing an over-abundance of Manna. "There was a widespread Jewish expectation that the Messiah would reproduce the miracle of the manna" (Morris 1989:196). Indeed the Messianic expectation was that the Messiah would provide an abundance of Manna, similar to what Moses had done. "The miraculous provision of the manna in the desert provided the rabbis with suitable language to describe the rich gifts of God in the Messianic age" (Rienecker 1980:233). Jesus Messianic miracle confirms that He is the eagerly awaited Messiah.

The Eternal Manna of God

The Manna which Moses gave satisfied the temporary physical needs of men. The new Manna which Jesus gives satisfies the eternal physical and spiritual needs of men. The Bread He gives sustains a man for eternal life - the Manna which Moses gave was only for a brief season. His

Bread endures forever - able to satisfy the eternal hunger of men. This miracle is a true pointer to the power of the Messiah. He is not just the provider of an abundance of physical bread - but He is the provider of an abundance of spiritual Bread as well, a Bread which is able to satisfy the deep needs of men and women. Jesus giving bread in abundance is a symbolic anticipation of the life in abundance which He will give.

119 Jesus The Living Bread from Heaven

The Manna miracle was a clear pointer to the fact that Jesus supercedes Moses. He is the living

Bread form heaven - the sustainer of life. Jesus offers life-giving bread and life-giving water. This is not the bread which becomes stale and the water filled with algae. No- this bread is eternal in nature - coming from an eternal oven. Moses gave bread temporarily to men, but Jesus gives bread permanently to men. Jesus promises as the Creator to "exercise the life-giving prerogative of God" (Grayston 1990:64). Jesus identifies himself and his message with life-giving food. He himself, and not just his words, is the food.

The 'Cannibalism' of Christ

Jesus said "I tell you the truth, unless you eat the flesh of the Son of Man and drink his blood, you have no life in you. Whoever eats my flesh and drinks my blood has eternal life" (John 6:53).

The life -giving cannibalism of the Son of God caused a `stur' amongst certain Jews who began to argue sharply amongst themselves, and obviously did not understand what He meant ("How can this man serve up his own flesh for a meal?" John 6:52, Peterson 1995:236). Many of Jesus' followers, on hearing this teaching concluded: "This is tough teaching, too tough to swallow", like hard bread (Jn 6:60).

Jesus refers to Himself as the real food and drink of the new community of believers. "Jesus insists on the necessity of eating his flesh and drinking his blood. The Semitic idiom "flesh and blood" is a way of describing the whole person. The word for "eat" in this context is very graphic: It means to crunch, gnaw, chew etc. This shockingly realistic language indicates that one can appropriate Jesus' saving action by sharing in the Eucharist" (Harrington 1990:50). The sacrificial and Eucharistic reference in these words of Christ is unmistakable (Sanders 1985:193).

120 Jesus provides a meal for His people - an eternal meal from His own body. Jesus himself - and not just his words, is the meal leading to eternal life. The Bread of Life discourse has a

"decidedly eucharistic flavour" (Smalley 1985:204).

"The Bread which comes down from heaven preserves those who eat it from eternal death"

(Sanders 1985:193). The emphasis here is on Jesus, and not the Law of Moses, as the life-giving bread; the focus is clearly placed on the power of the life-giving Son (Painter 1991: 243). Certain

Jews rejected Jesus's offer of eternal life, and instead murmured' amongst themselves, just like the Israelites did on their wilderness wanderings (Lightfoot 1960:177). They failed to understand and accept his "cannibalistic" offer of eternal life.

4.2.8 The Creator Creates from Nothing

"Sight to the man born blind" (9:20)

The Creator makes 'New' Eyeballs

The creation theme is introduced yet again in the Gospel of John when Jesus heals the man born blind. Just as in the first creation, God formed man out of the "dust/ clay of the earth", so to here the Creator makes eyeballs for the blind man from "the dust/ clay of the earth". In all likelihood, the man "born blind" had empty eye sockets. Jesus the Creator forms eye balls for him, made of clay. Jesus then places the clay balls into the man's empty eye sockets.

'Just as the ancient Israelites "murmured" in the wilderness over the manna which Moses provided, so too the modem Israelites "murmured" after Jesus multiplied the bread.

121 Jesus is the One Sent by God

The Evangelist emphasises that Jesus sends the blind man off to the Pool of Siloam in order to have his sight restored. Siloam means to send, and Jesus emphasises that He is sent from God to perform this miracle. The man born blind receives his sight not only through the washing of the clay/ mud from the eyes, but through the One Sent by God to bring the world the revelation and salvation of God

(Beasley-Murray 1991:90). Jesus the Creator is the Messiah - the one Sent from God.

The Evangelist makes it clear that in the final analysis, it is Jesus the one sent by the Father, who accomplishes the healing. The description of the healing carries many of the traditional features of the time: "in ancient times, saliva was an established medicine against eye diseases" (Pliny

Natural History 28.7; Tacitus Hist. 4.81). "Here, saliva and earth are blended into a mud, which, together with washing at the pool of Siloam, produces a healing effect" (Schnelle 19@@:117).

Whilst Jesus uses some of the commonly used methods of His time, this miracle of sight transcends the medicine of the time.

A New Creation

Notice what happens to this unfortunate young blind man. Jesus makes the clay from the "dust of the earth" and places it into the empty eye sockets of the man. The man was evidently suffering from congenital blindness. Congenital blindness is due to the fact that there are either no eyeballs at all, or else the eyeballs are improperly formed (Wiid 1982:63). "The implication is that Jesus fashioned new eyeballs out of clay and then restored his sight. This man, defectively formed in his first creation, is made perfect by the Son of God in the new creation" (Wiid 1982:63). Sight is given to him. It is a new possibility, unimaginable, the "beginning of a completely new awareness

122 of the world. He has become a new creation, as the reactions of his acquaintances show; they do

not recognise him and doubt whether he is the man they used to see (Jn 9:8-9)" (Servotte

1994:48).

Jesus Brings Light to the Dark World

Jesus heals the man of his sightlessness of his lifetime, applying a mud paste to his eyes in doing

so (Sloyan 1988:115). John finds significance that Jesus the Sent One sends the man to Siloam

(Shiloah meaning "to send"). Jesus is the one sent by the Father to deal with the physical and

spiritual blindness of man. Interestingly Jesus heals the whole man, by starting with the physical,

and slowly revealing the spiritual aspect as well. Jesus brings physical and spiritual light to the

dark world of the young man.

The Background to the Miracle from a Creation Perspective

In Genesis it is stated that God created (in Hebrew bara) the heavens and the earth. Bara means

"to bring forth something that is radically new; produce something that is new, extraordinary;

produce through super-natural activity". Jesus continues this creative work, by producing

something new - something extraordinary. Just as in Genesis God creates the earth, so here God

(Jesus) creates something new and extraordinary by his super-natural power. He creates new

eyeballs for a blind man. The touch of the Creator is clearly evident in this miracle.

Jesus is Scolded for &eating on the Sabbath

Jesus the creator is scolded for creating on the Sabbath by the Pharisees and teachers of the Law.

In other words, they missed the whole point. Jesus creates eye-sight for a man born blind on the

Sabbath, and all they are concerned about is that He made something (eyeballs) from clay on the

123 Sabbath. Can you believe their narrow-mindedness - they miss the dramatic display of the glory of the Creator in action on earth - whilst being caught up in small-minded rules about the

Sabbath.

The fact that Jesus has created eyesight for the blind man is not that important to the Pharisees.

They are more concerned about the Creator having broken one of their petty self-created

Sabbath rules. In other words, Jesus is faulted not because of what He has done, but rather because He did not obey one of their man-made rules.

The Evidence of the Life-Giving Power of Jesus

An interesting drama' develops regarding "The Evidence". This begins with:

An Investigation of the Evidence- the blind man is interviewed and cross-examined

The Pharisees Investigate the Supernatural Healing but reject the Evidence of miracle

Jesus the Light who initiated the controversy by His supernatural healing ( on the Sabbath!), is argued as being a charlatan, and His life-giving power is denied, and quickly explained away by the unbelieving

Pharisees.

The Growth in the Insight of the Healed Man

What is most interesting in this passage is the growth in spiritual insight of the blind man, and ironically the growth in spiritual blindness of the Pharisees ('who claimed to have insight'). The theme of the growth of spiritual insight is evident in the passage: "The man born blind grows in

"John 9 is an interesting drama which combines three themes: Introduction or Prologue The Creation/ Re-creation Theme Drama

124 his ability to recognise who Jesus is', while the Pharisees / "Jews" become even blinder. The religious leaders who should see reject the light, and the man born blind receives the light and sees physically and spiritually" (Harrington 1990:60). The blind come to Jesus and see, but those who actually see remain (spiritually) blind.

Humour and Irony of the Spiritually Blind

The multiple irony of "Give glory to God" is evident in this humourous drama. Ironically, "the

Jews invoke the name of God to deny the work of God" (Duke 1985:121). Jesus is not given any credit for the miracle which He has just performed. Jesus is God and the Pharisees refuse to acknowledge his power. Instead they continue to cross-examine the man born blind.

However the man-born-blind 'wises up' to their strategy of denial. This young man begins a rather humourous dialogue with the Pharisees. The Pharisees constantly cross-examine the man born blind, asking the question: "What did he do to you?" Weary of their pointless repetition, the blind man accuses them of being deaf (what a humourous statement!): "I told you and you didn't hear!". "Then he smiles the sly smile of irony and with wonderful feigned innocence asks: "why do you want to hear it again? Do you want to become his disciples?" The man's verbal dagger apparently finds its mark, for they now "revile him" (Duke 1985: 122).

The Pharisees Contrast the Discipleship of Jesus with Discipleship of Moses

The Pharisees violent response is interesting. "They juxtapose their discipleship to Moses with the man's discipleship to Jesus" (Duke 1985:122). They ignorantly and unawarely state that they

'The young man's acknowledgement that Jesus is "Lord" is the pinnacle in the progressive development of his faith (Duke 1985:123).

125 are disciples of Moses, and that they know "God spoke to Moses" (John 9:30). The Pharisees

are unaware that Jesus is God, and that He probably spoke to Moses (Jesus appears in John as

the "I AM"). The Pharisees turn down the greater one Jesus, choosing rather to follow the lesser

one Moses.

The Decision to Follow the Messiah

The parents of the blind man are "fence-sitters". They refuse to make a stand for (or against)

Jesus, for fear of being expelled from the synagogue. Apparently there was already growth in this practice of expulsion, that those who openly confessed Jesus as the Messiah, were to be excluded from the synagogue. The reluctance of the "man's parents is symbolic of those who found themselves "sitting on the fence" and unwilling to make the break with the synagogue"....

"The man's parents represent those who remain neutral in the struggle" (Harrington 1990:62 -

63). John refuses to allow his readers to remain neutral regarding Jesus: one is either for Him, or against Him - what is your choice?

4.2.9 The Creator Creates by t le Spoken Word

Jesus said: "You may go, your son shall live" (John 4:50)

Jesus the Creator also Creates by the Spoken Word

The Creator God in the Book of Genesis creates by means of the spoken word. Jesus Christ creates 'out of nothing' on a number of occasions (the multiplication of the loaves, the creation of sight to the man born blind etc). This confirms his power as the Creator and emphasizes his power to create new life. That God can create out of spoken words alone is amazing - surprisingly the Pharisees refused to see and appreciate the power of Jesus the Creator. In John's Gospel, the Creator Jesus likewise creates 126 by means of the spoken word. He says to Lazarus "Come forth"-and he comes forth and lives.

He says to the paralytic man "Rise up and walk" and rises up and walks! Jesus the Logos (the

Word) creates by means of spoken words. Jesus creates a 'new' and empowered spinal column

for the disabled paralytic.

Jesus saw the crippled man at the pool and asked him:

"Do you want to be healed and become whole?"

The sick man said indirectly: "yes I want to be healed!"

Jesus then said: "Make an effort then to get up',

and then take up65 you bedroll and walk"

The paralytic then picked up his bedroll and walked.

The day he was healed happened to be a Sabbath.

The Jews stopped the healed man and said:

"It's the Sabbath. You can't carry your bedroll around.

It's against the rules'

(John 5:6-10 My own paraphrased version)

64 The conative form of the Greek word/command Egeire (gyEtp€) is used by Jesus. In other words make an effort to get up (faith requires a response), and you shall be healed! Jesus uses the command "Rise up!" (Egeire) to illustrate his own resurrection: "As the Father raises the dead (egeirei) and gives them life, so also the Son gives life to those whom he wishes" (John 5:21)

'The aorist form of the Greek word Aron (&pov) is ingressive meaning "Pick it up", but the verb following is peripatei (present durative) meaning "Keep walking"

66 Jesus' gospel was simple and easy to apply, in contrast to the Pharisees. 1521 Sabbath Rules are evident in the traditions in Talmudic literature of the Pharisees. This was a complicated and burdensome load of rules to follow! Jesus offers just two simple rules: "Love the Lord your God, and love your fellow man"- Quite simple.

127 The Creator's Healing and Redemptive Power

The significance of the miracle Jesus performs here should be seen in light of his redemptive work. Jesus takes a life which has lost it's fullest vitality - and gives it new meaning and purpose.

The Jews could only see that the miracle was performed on the Sabbath. The Jewish leaders at the pool see a man who has become a new creation by the mighty power of God, but their gaze is entirely taken up by the mattress he was carrying! Jesus replies to them that whilst the creative aspects of the first creation may have taken just six days, the creative and redemptive work which He does, continue forever.

Jesus takes the initiative with the paralytic man (who obviously could not take the initiative). He has compassion on the man and invites him to be healed. He ignores the man's explanation of why he can't enter the pool. The pool with its five porticos was an established spa or healing place at the time; "its remains have been excavated, showing that in several cases John's Gospel contains reliable information about places in ancient Palestine" (Harrington 1990:42). Jesus command to the man to take up his mat and walk has similarities with the healing of the paralytic in Mark 2:1-12. Jesus's command "led the man to carry something from one domain to another, and so constituted work in violation of the Sabbath rest. The "Jews" so focus on the Sabbath violation, that they give no attention to the fact of the man's healing" (Harrington 1990:43).

"In this healing, Jesus acts with a Creator-like knowledge and authority By a simple word of command he gives the man health, strength and motion....But the Jews, in their preoccupation with the restrictive law do not see a reality that is far greater - a healing which is like creation itself " (Brodie 1993:237). Jesus of course does not do these creative works to 'show off. He does them to glorify His Father.

128 The Creator Heals the Royal Official's Son

The Creator spoke things into being by the Word in the first creation. In the new creation, the

Creator speaks new acts into existence. He tells the royal official to "Go, your son will live!"

(John 4:49-50). The royal official responds by faith in a military way to the command - and his son is healed at that very hour. Jesus reveals his power - as in the initial creation of Genesis - to create and heal based on His words alone!

Jesus simply replied: "Go home. Your son lives."

The man believed the bare words Jesus spoke and headed home.

On His way back, his servants intercepted him and announced: "Your son lives."

(John 4:50-51, Peterson 1995:230)

The Creator Speaks Life into the Official's Son

The healing of the official's son (in John 4:46-54) has obvious connections with the healing of the centurion's son in Matthew 8:5-13. The official was probably an employee of the king - either the Roman emperor or king Herod Antipas. It is not clear wether he was a Jew or Greek, although he was probably a Greek. By accepting Jesus's word ("You may go - your son will live"), "the official shows a superior kind of faith. By his actions, he manifests his confidence that

Jesus could heal at a distance by word alone" (Harrington 1990:41)."The healing is a sign of

Jesus' power over death and his ability to give new life - a preview of the raising of Lazarus from the dead, which is the final sign in Jesus' public ministry" (Harrington 1990:41).

129 The Creator's Care for a Gentile Centurion

The royal official (basilikos) could mean "a man of royal descent, a royal official, or even a soldier in the royal service" (Schnelle 1992:83). John suggests that the man was a Gentile, and their is an evident relationship with the story of the healing of the centurion from Capernaum.

The centurion probably served in the army of the Roman emperor, and yet Jesus still extends the open invitation of life and healing to him (most Jews hated the Romans and feared that they were going to conquer their land and remove their Temple (John 11:48). Jesus however begins to extend his ministry to the Gentiles, and eventually the whole world.

4.2.10 The Creator is Lord of Life and Death

"I am the Resurrection and the Life...." (10:25)

"In the same way that the Father raises the dead and creates life,

so the Son gives life to anyone He chooses" (Jn 5:21,Peterson 1995:231)

The Resurrection of Lazarus points towards the Resurrection of Jesus

The placing of the Lazarus story in the Gospel of John (chapter 11) is interesting and crucial, since it stands as a bridge leading from the Signs narrative into the Passion narrative (Smalley

1985:181). Jesus makes the point that just as He has raised Lazarus from the dead, so to He will rise from the dead. In the Lazarus sign He emphasizes that He alone is Lord over life and death.

The Creator has power over all He has created - even the dead Lazarus. Lazarus's death leads into His own death and resurrection - where the Creator offers conclusive proof that He is Lord over life and death. "The death and resurrection of Lazarus point forward to the death and resurrection of Jesus" (Smalley 1985:182).

130 The Magnification of the Miracles

The magnification of the miracles is stressed by John. He tries to emphasize the extra- ordinariness of the miracles. Lazarus for example is not just dead - but has been dead for four days and was probably stinking! The blind man is not just blind- but has been blind all his life!

The feeding of the five thousand is so abundant - that 12 full baskets remain after the feast! The royal official's son is not healed at his bedside in Capernaum - but by word of mouth whilst Jesus is still in Cana! Lazarus is summoned from the dead by a simple command of Jesus!

Jesus heightened sense of the miraculous is evident in the miracles:

Lazarus is not just dead, but already has been dead and buried for four days!

the paralytic man of is not just paralysed, but has been paralysed for 38 years! r the blind man is not just blind, but was born blind

Jesus feeds not just a few disciples, but 5000 hungry people!

The miraculous actions which Jesus performs using ordinary elements are emphatically great:

"the amount of water changed into wine is vast, Jesus is far from the official's son when he heals him, the crowds needing food number thousands, and before Lazarus was raised to life he had been dead four days" (Smalley 1985:210).

Jesus Responds to Real Human Needs

Jesus always responds in the miracles to real human needs. Whilst satisfying these human needs,

He points further than what is expected by saying that He is the satisfaction of mankind's deeper spiritual needs. Men look at the immediate situation but Jesus looks longer at the real underlying needs of men.

131 Most signs in John begin with a normal human need which Jesus meets: the failure of wine at a wedding and the embarrassment of the bridal couple (2:3), the critical illness of a young child

(4:49), a lifelong paralysis (5:3), insufficient food for a great crowd in a remote place (6:9), blindness from birth (9:1), and a grave illness resulting in actual death (11:4) (Byrne 1990:17). In

John's understanding of the miraculous "signs" which Jesus performs, the miracle is only the means to disclose a deeper reality. The "signs" stand totally at the service of faith (Byrne

1990:18). A key task of John's Gospel is to move people on from an inadequate level of faith, resting on signs, to full mature faith in Jesus. "This mature faith "accompanies" the sign and penetrates its deeper meaning" (Byrne 1990:18).

Jesus is Not Dictated to By Human Need

"Human need, human request does not control the Johannine Jesus. He acts upon his own divine agenda" which leads to a mature and full revelation of who He really is (Byrne 1990:36). In two cases Jesus does not 'jump' immediately to the human need:

at the wedding where the wine had run out

at the deathbed of the sick man Lazarus

John describes Jesus as not being 'pushed for time'. His purpose is to accomplish the full plan and mission of the Father. Sometimes Jesus even waits for the need to be more critical (Lazarus is already dead!) before stepping in to help. This also accentuates the dramatic nature of the miraculous sign. Jesus is not dictated to by human needs (although He clearly does respond to them with kindness and authority): Jesus in contrast is 'dictated to' by the will of His Father - this is His divine agenda.

132 The Creator Reveals His Lordship over Death

Jesus thus deliberately prolongs the raising of Lazarus so as to demonstrate His power as the

Creator of Life. Indeed it was a popular belief amongst the Jews that the soul of a man would

leave his body after the third day'. Jesus thus deliberately delays the raising of Lazarus to the fourth day. He demonstrates his creative power over life and dead, by being able to breath life

back into a dead body. What Jesus does by raising Lazarus, was from a Jewish perspective, totally

impossible.

Jesus focuses on this popular Jewish belief that it was impossible for the dead to come back to life after 3

days. The rabbinic writing of the time stated: "The whole strength of mourning is not until the third day;

for three days long the soul returns to the grave, thinking it will return into the body; when however it sees

that the colour of its face has changed it leaves and never returns again" (Gen. Rab. 100 (64a). Jesus thus

chooses to wait to the fourth day before revealing His lordship over death.

The Creator is Lord of Life amidst the Wailing of Death

Jesus power is no less evident just because Lazarus is dead. Mary and Martha secretly believe that Jesus

could have helped if he just arrived back on time. But now its to late. Jesus arrives at the tomb to see the

Judean townsfolk weeping and screeching in familiar Semitic fashion (John 11:33). Sloyan aptly notes that

"it has taken the tragic events of the Middle East - the piercing cries at the funerals of loved ones brought

into family homes by television - to tell us something of Oriental expressions of grief" (1988:143). The

death wail of Orientals was "a sharp, shrill, ear-piercing shriek", followed by prolonged wails (Wright

1983:142). The Hebrew prophets even speak of professional mourners who were called in at the time of

sorrow to express mourning for the dead (Jeremiah 9:17-18) (Wright 1983:143).

'The Jewish belief was that the spirit of a man hovered over a man until the third day. The spirit then left, never to return again. Jesus therefore deliberately waits until the 4th day to prove His mastery over death.

133 Jesus is the Resurrection and the Life

When Jesus tells Mary, "Your brother will live", she takes this statement to imply "the conventional

Jewish belief in the resurrection of the dead" at the end of time - "a belief shared by the Pharisees and other religious groups" (Harrington 1990:71). Martha states "I know he will rise, in the resurrection on the last day" (John 11:24). Jesus however responds "I am the resurrection and the life". "Jesus makes himself the point of reference for the resurrection, and suggests that through faith in him, eternal life

(resurrection) has already begun (11:26)" (Harrington 1990:71).

"The brief exchange between Jesus and Martha about removing the stone sealing the tomb is extremely practical from her point of view (vv.39-40). She mentions the stench of a man four days dead, probably to highlight the reality of his death" (Sloyan 1988:143). "Martha's horrified reaction in v 39 shows that she does not expect Jesus to recall her brother from his tomb" (Beasley-Murray 1987:190) Jesus however commands Lazarus to come forth from the tomb - and he comes out looking like a 'mummy' wrapped in burial cloth. Jesus then asks the bystanders to untie him and let him go free.

Preparation for His Own Death

The Lazarus story is preparation for the Passion narrative of Jesus (Du Rand 1991:100). The death and resurrection of Lazarus, serves as an introduction to the death and resurrection of Jesus. "The irony is that Jesus' giving life back to Lazarus results in the plot to take his own life (11:45-57)" (Harrington

1990:69). The Jewish leaders craft a masterplan to destroy the effectiveness of his ministry, and ultimately kill him (John 11:53). Judas the disciple is one of the chief spies in carrying out the plot. Mary's kind anointing of Jesus' feet prepares him for burial. "Her generosity and enthusiasm contrast with the calculating attitude displayed by Judas, who argues that the oil could have been sold for three-hundred days pay" and given to the poor (Harrington 1990:75). This in itself is ironic because Judas always had his fingers in the moneybags (his 'fingers in the till'). In contrast, the woman plays a wonderful role in preparing Jesus for His expected death.

134 The Ironical Death of the Creator of Life

Ironically the plot continues against Jesus. "Jesus reluctance to go to Jerusalem in Judea stems from the desire of the "Jews" to kill him - a motif raised in John 5:18 and expressed several times in John 7"

(Harrington 1990:52). Jesus' brothers or half-brothers urge him to go up to Jerusalem and do signs at the

Feast of Tabernacles. "A pilgrimage feast like Tabernacles when so many Jews from the land of Israel and the Diaspora would be present was the perfect opportunity for Jesus to "manifest yourself to the world"

(7:4)" (Harrington 1990:52). The evangelist adds parenthetically that Jesus' brothers did not believe Him to be the Messiah, although they appeared to acknowledge His miracle-working power. Jesus however is reluctant to go to Jerusalem since He knows that the "Jews" are out to get him ("The "Jews" do not represent the entire Jewish people; they seem instead to be a powerful group within the people"

(Harrington 1990:53).

The Plot to Kill the Creator of Life

The plot to kill the Creator continues, and soon Judas is involved as well. By attributing Judas treachery to the devil, John "sets Jesus' death in the cosmic dualistic framework" which has developed throughout the Gospel (Harrington 1990:80). Jesus knows full well where His mission is headed."The Johannine

Jesus acts out of full knowledge of what is ahead of him"; He thus anticipates the cross, knowing full well that the plot will turn against him (Harrington 1990: 70) The cross shall be the place where He sets men free. Ironically the Creator is in control of His destiny and death. He lays down His life at the appointed time. The Creator is seen as being in charge of the events of His own life.

The Arrest of Jesus

The Jewish leaders come after him with clubs and swords, with the help of the pawn Judas, as if He were a common criminal. "Judas' calculating treachery contrasts with Jesus' authoritative forthrightness

(18:4-9)" (Harrington 1990:99). When asked by the chief priests and Pharisees if he was "Jesus of

Nazareth?", He replies "I AM" (EGO EIMI), thus implying He is the divine One, the Son of God. Once he

135 had said this, "they fell to the ground", apparently due the power of His presence. Ironically, the soldiers come with lanterns and torches to arrest "the Light of the World" (John 8:12, 18:3; Culpepper 1991:196).

Jesus was then arrested and bound. He was firstly questioned by Annas the high priest, then by Caiaphas

another high priest (who unwittingly and yet correctly prophesied " that it would be good if one man died

for the people" (John 18:14). Jesus then is questioned by Pontius Pilate. Ironically Pilate finds "the king of the Jews" not guil y. Jesus harmlessness and innocence is self-evident. Pilate asks Jesus whether He is

"the King of the Jews (18:33), which from Pilate's perspective would convey the idea of rebellion against

Roman political control" (Harrington 1990:102) (This is important to understand).

Jesus is seen as a threat to the political stability of the Roman empire' s . Jesus however explains that his

kingdom is not of this world, but that his kingship is a heavenly kingship. Pilate viewing people to be a threat to state security, gives the people a choice: choose either Barabbas the "revolutionary" (a robber

bandit with revolutionary political motives (John 18:40) (Harrington 1990:103), or Jesus the

"revolutionary". In offering this choice Pilate "suggests what kind of criminal Jesus is alleged to be (a

political rebel) and what was the appropriate punishment for such a crime (crucifixion administered by the

Romans)" (Harrington 1990:102). The masses choose Barabbas, the rebellious leader, indicating what type of Messiah they were hoping for.

Jesus interprets his kingship spiritually. Ironically the ruler and judge of the universe judged firstly by

Jewish trial, and then by a Roman trial. The judge of all the world is judged (Smalley 1995:201). "During the Roman trial, Jesus engages Pilate in a discussion about true kingship" (Smalley 1985:223). Pilate of

'The Jews kept shouting at Pilate: "If you let this man go, you are no friend of Caesar" (as if they were friends of Caesar!!). "Anyone who claims to be a king opposes Caesar" (John 19:12). There rejection of Jesus as King and their acceptance of Caesar as King is a "shocking irony in view of the longstanding Jewish opposition to foreign domination" - and the Caesar in particular! (Harrington 1990:104)

136 course misunderstands the meaning and mission of this kingly Messiah. He also misunderstands the origin of this king, and keeps asking the worried question "Where do you come from?" (John

19:9). Pilate then assumes incorrectly that he has power over Jesus' life. Jesus replies in return that he (Pilate) only has power over Him if it is "given to him (Pilate) from above.

The Death of the Crucified King

Jesus is then crucified like a common criminal. The "Jews" requested that the legs of all crucified ones (including Jesus Christ) should be broken (to prevent the person from remaining erect and continuing to breathe) before the celebration of the Passover began. The description that it was not necessary to break Jesus' legs, since He was already dead, is designed to prove that Jesus was really dead.

Proof that Jesus actually died included:

the soldiers refusal to break his legs since He was already dead (John 19:33)

blood and water flowed from His side - indicating that He was already dead (John 19:34)

the testimony of the "eyewitness" (probably John) confirms that Jesus had died (19:35)

Jesus the Paschal Lamb

Jesus the Sacrificial Lamb delivers from death. Jesus is introduced by John as the "Lamb of God, who takes away the sin of the world" (John 1:29). "Jesus is the paschal Lamb of the Christian

Passover who by his death (at the very moment the paschal lambs were being killed in the

Temple) delivered the world from sin, as the original paschal lamb's blood delivered the Israelites from the destroying angel" (Brown 1988:25). Jesus the Paschal Lamb dies on the cross on the eve of the Passover.

137 4.2. 1 1 The Glory of the Creator Incarnate

"And we saw His glory"

The King Comes Riding On a Donkey

The King comes riding on a donkey (as opposed to a royal white stallion) 69 on His way to His triumphant enthronement (the cross is the place where He is enthroned). Jesus is the kingly

Messiah. However, "it needed the eye of faith to see that the figure who entered Jerusalem riding on an ass's colt, and not - in typically regal fashion - on horseback, was indeed the messianic king of Zechariah's vision" (Smalley 1985:219).This is the same King who was born in a cattle- fodder box. The King does not live in a royal palace as most Kings do, rather He works for a living and eventually dies the death of a criminal on the cross.

The Cross Ironically is the Place of Glory

The cross supremely manifests the glory of God (Byrne 1990:19).The highly offensive and most scorned place becomes the place where God reveals His glory and mercy to the world (a strange irony). That God himself accepted the death of a "crucified Jewish manual worker from Galilee in order to break the power of death and bring salvation to all men could only seem folly and madness to men of ancient times" (Hengel 1988:89,7). To believe that the Creator and Redeemer of the world, God Himself, had appeared in out-of-the-way Galilee as a member of obscure people of the Jews, and even worse, had died the death of a common criminal" on the cross,

69The modem day equivalent would be a white top-of-the-range Mercedes Benz sedan

70John 18:28-32 makes the suggestion as to what kind of criminal Jesus was alleged to be, namely as a political rebel, and what was the appropriate form of punishment for such a crime (crucifixion administered by the Romans) (Harrington 1990:102).

138 could only be regarded as a sign of madness. And yet the horrific and disgusting business of the cross becomes the place where God's glory is publically displayed to the world.

That the cross should be a place to display God's glory is strangely ironic, since the cross in the ancient world was not a symbol of prestige and honour, but rather scorn and dishonour. The death of Jesus on the cross was a scandal even for the early Christians. The Christian Octavius notes that their pagan opponents quite unjustly assert that Christians worship "a criminal and his cross"(29.2). Josephus describes crucifixion in the ancient world as the "most wretched of deaths" (BJ 7.202ff). Plautus notes the use of the cross as a vulgar taunt amongst the lower classes, especially on the lips of slaves and prostitutes (Plautus,

Aularia 522). Crucifixion was reserved for the worst of criminals including murders, insurrectionists, robbers and mischief-makers. Pseudo-Manetho notes that the crucified were "punished with limbs outstretched, they see the stake as their fate; they are fastened (and) nailed to in the most bitter torment, evil food for birds of prey and grim pickings of dogs" (Apotelesmatica 4.198ff). The cross was thus the most cruel and severe punishment that the Father had for punishing the sin of the world in Jesus Christ.

The crucifixion took place outside the ancient wall of Jerusalem at the "Place of the Scull" ( the rock-face of the hill looked like a scull hence it was called the "Place of the Scull"). This hill

(called Calvaria in Latin and Golgotha in Aramaic) was a notorious hill where criminals were executed. Jesus was crucified along with two other criminals on this notorious Hill. Isaiah had correctly prophesied that the Messiah "was counted amongst the wicked" (Isaiah 53:12). Jesus the sinless one dies the death of a common criminal amongst criminals at the "Place of the Scull".

139 Jesus the Sacrificial Lamb

"The fact that Jesus is described by John as bearing his own cross to Golgotha may be an illusion to the sacrifice of Isaac, who carried the wood upon which he was to be offered"; although Isaac did not in fact die, he is used by the writer of Hebrews as a type of the resurrection of Jesus

(Hebrews 11:17-19) (Smalley 1985:226). Abraham the man of faith was willing to offer up Isaac as a sacrifice: God then promised similarly instead to offer up the Son as a sacrifice (Gen 22:6ff).

Incidently Jesus dies on the same Mount Moriah were Isaac would have been sacrificed. Jesus the sacrificial lamb is on the cross at the time of the preparation of the Passover, and therefore dies when the sacrificial lambs were being killed (Smalley 1985:223)

The Son of Man is Lifted Up Triumphantly on the Cross.

The ascent and descent of the Creator to the earth is a dominant theme in the Gospel of John.

The Son of Man is often as mentioned as ascending and descending in the Gospel of John The usage of the word "lifting up" often has a double meaning:

The Son of Man is lifted up on the Cross

The Son of Man is lifted up and returns to the Heavenly Father (from whence He came)

Both meanings are critical to the Christology of John. Jesus first completes the commission of • the Father, even to the point of being obedient to the Cross. Jesus then is released from His commission to return to the glory which He formally enjoyed. The passion of Jesus is complete, and the Son of Man returns to the Father. "When Jesus was 'lifted up' on the cross, it was a moment of eternal triumph and exaltation. He ascended the tree (cross) to reign from it..."; "on the cross, Jesus utters a cry not of dereliction, but of triumph: 'it is finished" (Smalley 1985:221 and 223). Jesus gives out a cry of victory!

140 The Son of Man is Lifted Up on the Cross Like the Healing Snake of Exodus

The Son of Man is lifted up on the Cross like the bronze snake during the time of the Exodus

(Numbers 21:4-9). The Crucifixion of Christ, and the raising of the serpent on the stick are parallelled. Moses made a bronze replica of a snake for healing the Israelites bitten by snakes during the Exodus. A simple comparison is drawn between the "lifting up" of the snake on a pole, and the "lifting up" of Jesus the Son of Man on the Cross

"As Moses lifted up the snake in the desert, so the Son of Man must be lifted up,

in order that everyone who believes may have eternal life in him" (John 3:14-15)

Moses Looked at the Snake and Believed (Look at the Crucified Son and Believe)

Jesus uses Moses as an illustration of simple faith in John 3:14. Jesus says to the rabbi Nicodemus, forget your little rabbinical rules - just simply LOOK AND LIVE! Like Moses LOOK (at the serpent on the stick/ at the Son on the Cross) and LIVE! Jesus says to Nicodemus: "In the same way that Moses lifted the serpent in the desert so people could have something to see and then believe, it is necessary for the Son of man to be lifted up - and everyone who looks up to him, trusting and expectant, will gain a real life, eternal life" (John 3:14-15) (Peterson 1995:225).Jesus is saying "Faith is simple - not complicated like you Pharisees make it out to be in the Talmud!". Just simply look to the Son and believe!

141 Look to the Cross of Christ and Believe

The Son of Man, the Creator, gives eternal life to them who look to the Cross and believe in

Him. The Father has glorified his name through the ministry of Jesus, and now the time has come

(the famous "hour" in John's Gospel') where Jesus Christ shall be crucified. The death and exaltation of Jesus Christ brings to a climax the ministry of Jesus Christ, as well as an intense and

`extreme' revelation of the love of God for mankind.

4.2.11.1 The Creator Reveals the Full Glory of God

The Glory of Jesus is a prominent them throughout John's teaching.

The glory theme is threaded throughout the Gospel, and ironically come to its most 'beautiful' climax in the cross of Christ, where his glory shines forth at its brightest. The glory of the

Creator is first evident in the Prologue. Christ the Incarnate Creator reveals the glory of God to the world (not that He is always well received!). The first chapter is a microcosm of the Gospel

It is a summary of all the crucial themes of the Gospel, one of which includes the glory theme.

Jesus the Shekinah

As the Shekinah glory of God was revealed in the cloud of glory in the OT, so in the NT the

Shekinah glory of God is revealed in the person and presence of Jesus. For the rabbis in the

Talmud, the Shekinah could be "heard, seen (feasted upon with the eyes), smelt, heard coming"

(Sidebottom 1961:36). Jesus the Shekinah was physically "heard, seen, and touched with our hands" (1 Jn 1:1). John states that man physically saw, heard, touched and experienced God.

'Jesus first anticipates his final "hour" on the Cross, just prior to changing the water into wine (John 2:4; also 7:30, 8:20). The famous passion section of John's Gospel chapters 12-21 find Jesus saying that His "hour" has arrived - He apparently knew He was headed for the Cross (12:23, 27; 13:1 and 17:1).

142 4.2.11.2 The Glory of the Creator: Glory in the Old Testament

The Glory of the Creator Incarnate.- Exploring the Old Testament

In order for us to fully appreciate the full impact and significance of the incarnation, death and glorious resurrection of Jesus the Incarnate God, it will be best to look into the theme of glory in the Old Testament. In the Old Testament, "God's glory is connected with his acts of salvation

(Isaiah 40:3 ft)" (Kittel 1985:179). Twenty -five different Hebrew words are translated doxa (the

Greek word for glory) in the Greek Old Testament, the Septuagint. In Hebrew the most frequently used word for glory is "kabod"(Gordon 1976:730).

The Use of Glory in the Old Testament

Glory, or the commonly used word "kabod", is used in 14 ways in the Old Testament to describe

God's glory (Fake 1981:81). The kabod idea is summed up in the works and ministry of Jesus.

These include:

El God's invisible manifestation (Exodus 16:7)

God's power and his works (Exodus 29:43)

God's kingdom and his splendour (Psalm 145:1 I)

God's infinite light in which He dwells (Exodus 33:18-22)

God's splendour and majesty (Psalm 145:11)

The Basic Meaning of the Hebrew word Kabod (Glory)

The basic meaning of "kabod' is "to be heavy or weighty, and is used figuratively of a 'weighty' person in society, someone who is honourable, impressive, worthy of respect" (Oswalt

143 1980:426). In the Hebrew (Niphal and Piel) forms it carries the connotations of an honoured, glorious and glorified person; "the reputation of the individual is of central importance in these usages" (Oswalt 1980:426). Von Rad notes that someone's kabod is his livestock, slaves, gold etc. "There are several types of doxa: the doxa of the shepard who possess many sheep, the doxa of the farmer who possesses much wheat, the doxa of a husband who possesses a wife" (Floor

1968:125). The Creator Jesus is glorified and honoured by the Father ironically on the cross, according to the Gospel of John.

Jesus the Messiah Reveals the Glory of God

The Old Testament Israelites "expected the Messiah to be glorious" (Gordon 1976:734).

Rabbinic intertestamental Judaism likewise saw the Messiah as invested with God's glory, and that he would restore the radiance lost by the fall (Kittel 1985:180). Old Testament believers likewise were looking forward to God's glory to be revealed. Indeed "the bulk of the occurrences where God's glory is a visible manifestation have to do with the Tabernacle (Exodus

16:10, 40:34)" (Oswalt 1980:425).The Tabernacle or Tent of God, was the dwelling place of His presence, as the people of Israel moved about especially in their wilderness wanderings. God's intention of living with man was emphasized by the Tabernacle/ Tent. God clear wanted to 'pitch His tent with man'.

Jesus the God-Man 'Pitches His Tent' Among Men

Jesus, the God-man came to live with men. John 1:14 follows this Old Testament idea of God

`pitching his tent amongst man'. Jesus became a human, and lived (tabernacled) amongst us, and we saw his glory. Smalley notes that the 'tabernacling' in Palestine was not just a picture of God dwelling among his people. It was a real event, in which God was really and decisively present"

144 (1985:207). In the Exodus of the Israelites, God 'lived' in a tent amongst the people (He was living and present among the people). "In John the Word dwells in a tent - a tent of flesh and blood" (Evans 1993:83). To the Israelites, the sight of God's glory meant death - but to John the sight of the glory of the Son means life.

Jesus Reveals God

"Nowhere is the reality and splendour of His presence and his character seen as in His Son

(Isaiah 4:2). Here the nearblinding quality of His glory is fully portrayed" (Oswalt 1980:943).

Isaiah likewise saw the "shekinah" glory of Jesus Christ, the Suffering Servant of God, and cried out "Holy, holy, holy is the Lord of Hosts"" (Isaiah 6:3ff and John 12:42). Jesus made God clear

- He explained and "exegetted" God to man (John 1:18). Jesus is the exegesis of God- the explanation of God. If you want to know what God is like - then have a clioser Rook at Jesus.

Jesus the man, the Word of God, reveals fully and completely the real presence and nature of

God (Smalley 1985:220).

4.2.11.3 The Glory of the Creator: Glory in the New Testament

Jesus Christ Reveals the Glory of the Father

The New Testament writers consistently emphasize that Jesus Christ reveals the glory of God.

The completeness of the work of Christ the Creator is shown by Jesus statement that He has brought the Father "glory by finishing the work" the Father has given Him to do (17:4). The works/ signs of Jesus show the glory of the Creator. One of the major works of Jesus was his

'Isaiah said these things after he got a glimpse of God's cascading brightness that would pour through the Messiah (John 12:41, Peterson 1995:257). "Isaiah said this because he saw Jesus' glory and spoke of him" (John 12:41, NIV). Isaiah saw Jesus'glory in the temple.

145 death on the cross. This was his destined "hour" for him to complete the work of the Father. Let us now explore the term glory in the New Testament.

Jesus Reveals the True Glory of God

The New Testament uses 2 words primarily to describe glory, namely "doxa" and "timei". Doxa is the term used most often in John. In classical Greek the word referred to the praised position of honour given to someone of wealth, position or fame. The earthly man Jesus was neither wealthy, famous nor a man of high position. Interestingly enough it appears that Jesus cuts across the false glorification of men, which was common practice amongst the Pharisees who loved lofty titles and positions of honour in the synagogues and public meetings. He cuts across

Nicodemus's false desire to flatter him ("teacher, we know you are a highly respected teacher amongst the people"). Indeed he refuses the false flattery/ glory of men, but rather desires to please and glorify the Father (see Matthew 4:8). He clearly understood that what men consider splendour and fame fades into insignificance when compared to the true glory of God (Jn 17:4).

The Use of Glory in John is Shaped by Glory in the Old Testament

The main use of glory ("doxa") in the New Testament, is shaped by the Old Testament. Doxa has thus "become a biblical rather than a Greek" theme in the New Testament (Kittel 1985:180).

"When the New Testament was written, the meaning was taken directly from the Old

Testament" (Detzler 1986:182). "When the translators of the Hebrew OT into Greek chose

"doxa" instead of "kabod", glory as mere human opinion was transformed into glory as the majesty associated with God's self-revelation" (Richards 1985:311). Indeed Jesus Christ, the

146 Creator is the majesty of God revealed'.

The Creator is the Light and Radiance of God.

Jesus reveals the glory and illuminating light of God to the world. Kittel notes that "doxa"

sometimes is linked with light and radiance (eg. John 1:9) (1985:178). "It suggests something which radiates from the One who has it", leaving a lasting impression behind; in the Bible it is recognised as a quality belonging only to God (Aalen 1981: 44). As "kabod" is linked with verbs of seeing (Exodus 16:7 ; 33:18 and Isaiah 40:5) and appearing (Exodus 16:10 and Isaiah 60:1),

so too is "doxa" in John's Gospel (Aalen 1981:45). To the eyes of faith, Jesus is the "son of

God, the King of Israel" (John 1:49) but to unbelieving eyes He is only Jesus, the carpenter boy, from Nazareth!!'

4.2.11.4 The Glory of the Creator: Glory in John's Gospel

Glory and the Glorification of Jesus are Abundant Themes in John.

The glorification of Jesus in his final "hour" on the cross is a most important theme in John.

John makes a clear link between the glory of Jesus and the glory of the Suffering Servant of

Isaiah. Jesus' glorification becomes a reality by His sufferings, death, and resurrection (John

12:23-28), and finally by the witness of the Spirit (John 14:16) (Smalley 1985:220-226). In John,

'Arndt and Gingrich observe: Doxa is used of "magnificence, splendour, and anything that catches the eye" (1979:203-204). Doxa according to Strong refers to the "dignity, honour, praise and worship" of God (1980:24) Doxa" (glory) is found 165 times in the New Testament, and 18 times in John's Gospel; John also uses the related word Doxadzo 23 times in his writings

'Nazareth was an insignificant town which was apparently not very highly regarded. Hence Nathanel's 'chirp' to Peter: "Can anything good come out of Nazareth?" Nathanael, like any true Jew, was expecting the Messiah to come out of Bethlehem and not Nazareth!

147 the eyes of faith see the glory of the Creator Incarnate. The full entry into glory is at the cross

(John 13:31), and it is in the light of the Passion that believers, by the Spirit, see His glory (Kittel

1985:180).

The Creative Works of Jesus Reveal the Glory of the Father

Jesus spoke of his own actions as bringing glory to God (John 14:13) and called on His disciples to bear fruit to the "Father's glory" (John 15:8) (Richards 1985:312). Indeed a peculiarity in

John is the almost naive juxtaposition of the use for God's glory (true glory), and the honour and praise given to men (false glory) (Kittel 1985:180). The glory of God and Christ, stands opposed to the glory of man in John's Gospel. It is against this background that we now turn our attention to John 1:14 to evaluate the glory of God revealed in the Incarnate Creator.

4.2.11.5 The Glory of the God-Man (John 1:14)

Jesus Christ Becomes a Human

John makes it clear that Jesus Christ became a human and lived amongst the human race. God

(Jesus) came and tabernacled among us, according to John. The "Word" became a "flesh" and bone human being. The Creator of the human race was born in a cattle fodder box of a human mother, a virgin called Mary. John wishes to emphasize the humanness of Jesus. John stands opposed to the false theory that Jesus Christ was not a man, but rather a "phantom" or "ghost".

These theories popular in the docetism and Gnosticism are clearly opposed by John, both in the

Gospel of John, and in his Letters were John witnesses of Jesus whom he physically "touched and saw and knew" (1 John 1).

148 The Humanity of Jesus

John chooses the word "flesh" to describe the man Jesus Christ. 'Flesh' is a strong, course, almost blunt way of referring to human nature"....John chooses flesh rather than "man" or

"body" for he bluntly stands in opposition to the docetic view of Christ (Morris 1981:102). I cannot agree then with Ernest Kasemann who states that "the evangelist presents the "glory" theology with a naive docetism" (Wiid 1982:48). John of course is not a Gnostic, nor do his writings lean in that direction.

4.2.11.6 The Creator Reveals the Glory of the Father (John 1:14)

Jesus Christ Reveals the Shekinah Glory of the Father.

Jesus the Word lived (`tabernacled) amongst us and we saw His glory. The word

"tabernacled"' is a clear illusion to the OT tabernacle which was filled with the brilliant radiant

Shekinah glory of God. Just as the cloud and the fire filled the tent in the wilderness wanderings, so too the glory of God fills the Son of God who has come to live temporarily amongst men.

Jesus was only here temporarily and yet he was the place where the shekinah glory of God was clearly seen.

The Localization of Glory

Jesus is God. He is the place and person where one sees and experiences God. Jesus is the location of God's glory - the place where is God is located (Brown 1988:23). In other words, if you want to find God - then find Jesus. He is god revealed in human form. He also does not

'The word for Tabernacle is "eskeinosen"which is an "ingressive aorist meaning to take up one's temporary dwelling" (Rienecker 1980:218). It comes from the word "skeino" meaning to live in a tent or to settle down temporarily. The Greek word "eskeinosen" comes from the Hebrew word "shekan" where we get the word Shekinah.

149 cease to be God while living on earth. Now He is the tabernacle of God - the person and place where God can be found.

The Glory of the Son is the Glory of the Father

The glory of Jesus reflects the Son's unique relationship with the Father. The OT revelation was progressively looking forward to the Messiah, and the glory of the Father is fully manifested in the Son. In the spiritual sense, Christ replaces the temple and the tent, and his body becomes the permanent dwelling place of God. Christ becomes the true Shekinah, the true presence of God with man. Whilst the glory of God may have been veiled to some when seeing the Incarnate

Christ, "the majesty of God was not annihilated though He was clothed in flesh" (Calvin

1959:21). Though a human, the glory of God shone forth brightly through Him.

4.2.11.7 The Signs Reveal the Glory of the Creator

Jesus Manifests Glory in His Creative Signs

Jesus also manifested the glory of God through the signs which He performs'. His glory was seen in his unique relationship with the Father, his radiant love, his grace, mercy and truth. He was a man in touch with humanity, and the Son in touch with the Father. His works and signs reveal the commission of the Father. He speaks with the authority and power of the Father, and the "power in all the miracles spoke of his divinity" (Lenski 1961:76).The glory of Jesus is revealed from His incarnation as a man, in the miracles He performs, and finally in His triumphant death on the cross.

76Eg. John 2:11; 5:8; 6:11; 9:6; 11:4; 21:6; 21:25-30.

150 4.2.12 The Creator Breathes Life upon His People

"He breathed on them and said: "Receive the Holy Spirit" (20:22)

The Creator Breathes Life into His People

The creation theme is emphasised yet again in the Gospel when Jesus breathes the Spirit on his disciples. Just as Creator God breathed the Spirit on Adam and he became a living person, so to the Creator breathes the Spirit on the disciples in the new creation. In the former creation, God

"breathed into the nostrils of Adam the breath of life", thus completing the creation of man

(Genesis 2:7). So to in John's Gospel "the breathing of the Spirit" on the disciples completes the new creation (John 20:22). Just as life is given to Adam, so to the new community of believers

(disciples) receives the new life when the Spirit is breathed upon them.

Jesus' Breathing Reenacts the Creation of Man in Genesis

Jesus "act of breathing spirit into his disciples re-enacts the primordial image of the creation of man (cf. Gen 2:7; John 20:22)" (Culpepper 1983:107). Jesus reveals himself here as the creator and source of life. He breathes into the believing community of disciples and transforms them into a living creation (Gen 2:7). This symbolic breathing "life into the newly formed organism" illustrates the reality that the new Creation is complete (Barrosse 1958:516).

151 4.2.13 The Creator Transcends Natural, Physical and Spiritual Laws

The Creator has power over all natural and physical laws.

Nothing binds him, nor stops him from accomplishing his goals. He overcomes the laws of nature by converting water into wine (John 2:1-11). He turns the forces of illness around in a sick young man

(John 4:46-54). He overcomes physical physiological laws by overcoming paralysis (John 5:1-9). He converts two small fish and eight small barley loaves into a satisfying meal which feeds five thousand

(John 6:10-11). He gives sight to a man who was blind all his life and who suffered from congenital blindness (no eyeballs) (John 9:1-7). He gives life back to a man who was already dead (John 11:1-46).

Physical death is irreversible - Jesus reverses the 'irreversible". He gives life back to a dead body. He himself conquers the physical law of death by rising from the dead and appearing to people after his death.

The Creator overcomes spiritual laws.

Jesus does not simply overcome physical paralysis (John 5:1-9), as one who is ever at work, as his

Creator Father is "at work", but also spiritual paralysis - He overcomes the paralysis of the Jewish Law, which was unable to give life to the paralytics' body (Byrne 1990:17). The Creator is also Lord of the

Sabbath and is entitled to do just what he pleases on the Sabbath - even work. Little wonder He was a controversial character: He spoke the truth, which was not well received by the Pharisees!!

The Creator is not bound by spiritual laws or social norms.

Jesus gives life to the marginalised Samaritan woman who believes in him, as well as any other person -

Jew or Gentile - who comes to him. He conquers the laws of spiritual and physical death by giving life - abundant life - to anyone whom comes to him and sincerely seeks him. He transcends the Sabbath

(Moloney 1996:9). He heals on the Sabbath - a `no-no' petty rule set up by some narrow-minded rabbinic bigots - and shows the compassion and kindness of God to those in need. He shows special concern for the

152 socially marginalised in society - women, children, Samaritans'', lepers and paralytics, the poor, beggars and prostitutes. He really was a special man with a special message, a message of kindness and love from his Father. Jesus is indeed the Creator-agent sent from the Father, who has come to set men free.

In this chapter we examined the creation theme in the Gospel of John. In the following chapter we shall examine the creation theology in the Gospel. We shall use the insights gained from the exegesis of texts in chapter 4 to develop the creation theology of John in chapter 5. Let us now turn our attention to this creation theology of John.

"Certain Jews avoided the Samaritans like the plague, and were even prepared to travel around Samaria rather than pass through it whilst on a journey to Syria. This makes Jesus' story regarding the kindness shown by the Good Samaritan even more pertinent and relevant.

78Jesus Christ was not just 'meek and mild' - He believed in straight talk

153 C APTE

THE ATION THEOLC G7 F F ie U TH GOSF

5.1 The Creation Theology

The creation theme is abundantly evident in the John

Creation is a theme evident throughout the Gospel of John. Often at the beginning of an important literary or musical work, a writer or composer will declare a theme and then allow it to recur again and again throughout the book or composition (Boice 1985:38; Carson 1991:111). So it is with the theme of creation in the Gospel of John.

The creation theme is introduced by the words "in the beginning...."

Creation is a theme introduced in Genesis by the words "in the beginning....". Creation is likewise a theme introduced by the Gospel of John by the words "in the beginning " The first mentioned use of the phrase was in the first creation by the Creator God. The second mentioned use of the phrase (by John) may be a reference to a new creation by the Creator. The Gospel is the record of this new creation.

154

5.1.1 The Creation Theme

The prologue introduces the creation theme and is a poetic summary of the whole Gospel

The creation theme is introduced in the prologue (by the words "in the beginning..."). This is

important since the "the prologue is a hymn, a poetic summary of the whole theology and narrative

of the Gospel, as well as an introduction" (Brown 1988:21). The prologue introduces Christ as the

Creator and records His acts of creation. The prologue introduces a new story of creation; this new

story of creation recurs throughout the Gospel.

The creation theme is evident throughout the Gospel

The creation theme is not limited to the prologue. Two examples will illustrate this. The first is the

Nicodemus interview, where the Spirit is participative in a new act of creation. The second is the

healing of the man born blind. This is clearly a new act of creation. The creation themes of light and

darkness are also important themes expounded in the healing of the man born blind.

5.1.2 The Creator, Jesus Christ, is Revealed to Mankind

Jesus the Eternal Creator

Christ is presented as the Creator by John. The 'historical beginning' of Christ is set in eternity.

Christ is the eternal Creator God whose existence is eternal. John describes Jesus as the Word

(Logos) and as God (Theos). The beginning of the story of Jesus for John, is in the creation of the

universe itself, and in the relationship of God and his Word (Kysar 1984:18). The Word is shown

as God's agent in creation, first in relation to the universe as a whole, and then in relation to

mankind. The cosmic beginning of the Jesus story focuses on Christ the eternal Creator.

155 Jesus Prior to the Creation

Christ the Creator existed prior to creation. Christ existed before the creation and was not therefore

created (Haenchen 1984:110). The idea of the pre-creation companionship of Christ the Son with

the Father, is seen in Christ's intimate description of the "glory that I (ie Christ) had with you (ie the

Father) before the world existed" (John 17:5) (Brown 1985:5). John's "In the beginning" refers not

to the beginning of creation but to the indeterminable period prior to creation, when the Son was

in eternal relationship with the Father and the Spirit.

5.1.3 The Creator in Relationship with His Creation

The Creator's eternal existence is also emphasised in the prologue.

The Word (Jesus) was eternally in the Father's presence, and "creation itself was (in some sense) the

result of the eternal fellowship expressed in the relation of the Word to God" (Westcott 1958:3;

John 1:1). The Logos (Word) possessed a glory in the presence of God before the creation of the

world (John 17:5) (Cadman 1969:36). John goes on to express that "the Logos (Word) became

flesh and lived with us" (John 1:14); the glory of God was revealed through a human who came to

live on planet earth.

The Creator Has Come to Live Amongst His Creation.

John reveals that Jesus is Emmanuel: God with us. The Creator has tabernacled (`pitched his tent')

amongst us and we have seen his glory (in 1:14). John stretches our minds even further by asserting that the Jesus the Creator whose story he is about to tell lived amongst us as a human. Jesus, who began God's creative work in creation "now continues that work in the form of a single human

156 being" (Kysar 1984:16). John makes a remarkable observation namely, that God the Creator of galaxies upon galaxies comes down to earth to live with mankind, His creation as a human. An astounding thought!

Creation however cannot comprehend their Creator

The Creator dwells amongst them as a human. John carefully describes the animosity of creation towards their Creator (John 1:11). He describes how Jesus "came to his own people, and yet his own people would not receive Him" (John 1:11). The Logos came to live amongst His own people, and yet although He was their Creator, the world did not recognise Him. Jesus the "Light came into the world, but men preferred darkness to light" (John 3:19). Instead of being illuminated by the

Light regarding the knowledge of their creatureliness, mankind became darkened by turning away from their Creator, believing that they could live independently of Him.

The Creator was and is distinct from His creation.

Although He lived amongst his creation, He as the Creator was distinct from His creation. The

Creator existed prior to His creation which He initiated "in the beginning..." The Creator is distinguished from the beginning of the created world, and all creatures are dependent on Him for life (John 1:4). John clearly avoids false philosophies that would make God synonymous with creation.

157 5.1.4 Who is t le Creator? Jesus Christ's Self Revelation

The Creator reveals himself as the Communicator.

The Creator communicates the glory and love of God to His people. Jesus reveals Himself as the

Logos, the Word. To the Greeks, the logos (prophorikos) was "the word going out from someone, the uttered word, the word spoken or written with the view to communicating with others" (Morris

1986:2). Jesus the Word goes out from the Father, communicating the likeness of the Father to creation. "Words are the basic means of communication" (Painter 1975:27). The Word is the

Father's means of communicating with his creation.

The Creator is the Revealer of God.

John declares that "no one has ever seen God. But God the only Son, who is at the Father's side"

(a Hebrew idiom expressing the intimate relationship of child and parent), has made him known"

(John 1:18). Jesus the Son has revealed the Father (The Son has literally revealed or exegetted the

Father). According to John, all things came into being through the logos, who is God's (the

Father's) agent of creation. "Creation by the Logos, rather than through an act of sheer power, implies revelation in creation" (Painter 1991:277). "The themes of creation and revelation are prominently united in the Prologue and this relation is basic for the Gospel" (Painter 1975:26). The

Creator is the Revealer of God (Barth 1986:39-40).

158 The Creator is the Prophet of God.

John makes it very clear that Jesus is "The Prophet Moses spoke about in the Law" (John 1:45).

With the Old Testament in mind, the significance of Jesus the Prophetic Word cannot be overlooked.

The Creator Word and the Prophetic Word are one in Jesus (1:6ff, 15ff; 5:39,46; 8:56,58; 12:41).

John affirms that Jesus the Word, the Creator of all, was revealed to Moses and the prophets.

The Creator is the True Messenger and Servant of God

John the Baptist recognised Jesus as the one sent from God. Jesus is the true messenger of God with heavenly origins. "John's humility come to expression when he says that he is not worthy to untie the thong of Christ's sandal. This takes us back into travel on the hot and dusty paths of Palestine.

As one walked in the heat and the dust, one's feet inevitably became hot and dirty and smelly.... To attend to the feet was a task fit for a slave, and it would be a slave who was expected to do the actual washing of the feet" (Morris 1986:33). A disciple would bot wash his rabbis/ teacher's feet in those days, as an inscription indicates: "Every service which a slave performs for his master shall a disciple do for his teacher, except the loosing of his sandal-thong" (Morris 1986:34). John's humility is evident when he tells Jesus that he is not even worthy to be His slave - not even worthy to wash His smelly dusty feet.

Jesus the Master however washes the disciples feet in chapter 13. A teacher would never wash his disciples feet in ancient Jewish society. It just wasn't done! For the Rabbi/ Teacher to wash his disciples feet was out of the question, and hence the resistance of the disciple Peter (John 13:13-14).

Peter refused to let his Rabbi wash his feet (John 13:8). Based on the ancient customs mentioned above one can understand his reluctance to let the teacher wash the disciples feet. Jesus teaches

Peter the new attitude of servanthood which should be displayed by teacher and pupil alike.

159 The "Footwashing" was a highly dramatised event. The ethic of humility is reinforced by the practical action of Jesus. "This is an acted parable, which teaches that forgiveness and mutual love are grounded on the historical fact of the obedience of Jesus to his Father's will, and of his humiliation unto death" (Smalley 1985:200). Jesus states that this humility and obedience is the new way forward for His disciples.

5.1.5 The Creator is the Word of God

The Creator is the Word of God.

The Creation by the Logos (Word) is a most important expression in John's Gospel. That Jesus is the Word of God is one of the most important themes introduced in the Prologue. However to gain a full understanding of what the Logos was to John and the early Christian church, we will benefit by tracing the term in the Greek, Hebrew and Christian 'worlds'. The word "Logos" then has three possible sources: Hebrew, Greek or Christian:

160 1) Logos to The -lebrew

The Creator as the Word

The Hebrew word "dabar" occurs regularly in the Old Testament is arguably the likely source of

John's concept of the Logos. The Jews thought of "dabar" as the action of God in His revelation of

Himself (ie. God revealing Himself in the person of Jesus Christ). We all express our characters, heart mind and emotions by words: God's perfect and final expression of Himself is Jesus the Logos

(John 1:1; see also Hebrews 1:1-2).

The background to the Creator as the Word

The true background to John's thought and language is found not in the use of Logos by Greek philosophers, but rather in Hebrew revelation (Bruce 1983:29). The "Word of God" in the Hebrew

Old Testament denotes "God in action", especially in creation, revelation and deliverance (Bruce

1983:29). Jesus Christ reveals God (how he thinks feels, and acts). He is the "word of God" - the dabar of God. He delivers people spiritually and physically. He creates and gives life, by the power of his spoken word. Creation by the Word of God is the theme of Genesis 1:1. Creation by the

‘Vord of God, Jesus Christ, is likewise a theme introduced poetically and emphatically by John 1:1.

161 John's Word is the Incarnate Word

The Creative Word of God is the Incarnate Word' , according to John (1:1). Jesus the Word of God, is the self-expression and revelation of God (Painter 1975:26). If one wants to know what God is like, look at Jesus Christ, the true expression of the Father. But Jesus Christ is not just a man, He is the God-man. The viewpoint of John, that Jesus is the Incarnate Word, is certainly unique to

John.

The Word is the Divine God

The Targums used "the Word" regularly when referring to the deity of God, according to Morris

(1986:5). For example, in Exodus 19:17, a Targum reads, "Moses brought forth the people out of the camp to meet the Word of God". Some argue that Jesus is also personified also as the Wisdom of God, God's agent in creation, in Proverbs 8 (Painter 1991 :116; Proverbs 8:23f.

The Word as Wisdom

Wisdom as a personal figure who assisted God at the creation would be a fitting description of Jesus, who was also assisted God at the creation (Harrington 1990:20; Sirach 24, Wisdom 7). John certainly appears to see Jesus as the Word of God in action in His self expression and revelation. Du

Toit notes interesting parallels when one compares John 1:1-18 and the Old Testament wisdom literature of Proverbs 8:22-31; Wisdom is personified as pre-existent, and as a master craftsman at

God's side (Du Toit 1968:11).

79Jesus Christ is a flesh and blood man. Ernst Kasemann, following in the steps of Rudolf Bultmann, argues incorrectly that the christology of John is docetic (Jesus only seemed to be a man) (1968). Smalley argues that "Kasemann's christology is decidedly unbalanced" (Smalley 1985:55), since the divinity of Jesus is mentioned but His full humanity undermined. Indeed I find it amazingly ironic that the passage emphasizing the real full humanity of Jesus (John 1:14) should be twisted by Kasemann into an attack on the humanity of Jesus. 162 The Word/ Dabar of God

The prologue was written against the background of the creation in Genesis. Du Toit for example argues that "Genesis 1 with its dabar-concept may have played an important role" in the development of the Johannine Logos (Du Toit 1968:11). The Jews thought of the Dabar (Hebrew for "the Word") as the action of God in creation and his self-revelation. We humans all express our minds and characters by words, and God's perfect and final expression of himself is Jesus (Hebrews

1:1-2). Jesus is THE expression of God. John sees Jesus as the agent of God in creation. The term

Logos was familiar to Jews and Greeks alike and hence it is effectively used by John to show the revelation of God to the world.

2) Logos to The Greek

The Stoic Logos differed significantly from the personal Logos of John

Logos is also a Greek word with many meanings. The two major expressions were that of inward thought, and the outward expression of thought (in speech) (Barrett 1967:127). God's self revelation and communication could naturally be expressed by Logos in a theistic context. The Stoic-Platonic

Logos of the Greeks was "a rational principle in accordance with which the universe existed"

(Barrett 1967:127). The Logos of John also differs from the Logos of Gnosticism (Bultmann's argument that the Logos character comes from the mythological language of Gnosticism is very weak, since Gnostics could not accept the idea that the Logos has come in the flesh (sarx) (John

1:14). This would be repulsive to them!). The Logos of John is significantly different from the

Logos of the Stoics, Platonists and Gnostics.

163 Philo 's use of the Logos differs from John's use of the Logos.

The claim of alleged similarities between the use of the term by Philo and the use of the term by John reveals that the two writers used the term in a different manner. Philo of Alexandria was a 1 8t century

Jewish philosopher who tried to join the Old Testament and Greek philosophy. His view of God as the Logos differs significantly from John. "The careful student must not be deceived by superficial similarities based merely on the use of identical or similar terms. Philo can hardly be regarded as an original thinker and derived the main body of his thought from the Stoics, Plato, Aristotle and above all Posidonius" (Wiid 1982:44).Possible similarities with John's Logos regarding the Logos as a source of light (Quod Deus, 58) and life-giving water (De Fuga, 97), are far outweighed by the differences.

Philo's Logos is the Idea of God

The discovery of Philo's work De Plantatione (I, 8-9) has more or less put paid to the notion that

Philo influenced John, even though he does precede John. According to Philo, the Logos is born of the Father - this is not the case with Jesus the Logos. According to Philo, "The Father who begat

(him or it) made his Logos such a bond of the universe as nothing can break (De Plantatione I, 8-9).

The best interpretation of Philo, so it would seem, equates the Logos with the world of Ideas. Philo calls the Logos the thought of God. It comprehends the whole intelligible cosmos. It is "an Idea, a pattern or seal, stamped on physical things, the frame of the physical world" (Clark 1976:775). The

Logos is the Idea, the architect who forms a compete picture in his mind of the city he wishes to

build with all its small buildings (logoi).

164 Philo 's Viewed Human Flesh As Basically Evil (but Jesus came in the flesh according to John)

Philo's use of the term Logos reflects major differences with John's use of the term. Philo's Logos is an intermediary being between the world of God and the world of matter. "For John, the Logos was not just some intermediary but also God Himself (John 1:1). The fact that in John the Logos becomes flesh (sarx) would be reprehensible to Philo who viewed matter as evil. The logos could not for Philo be both God (theos) and man/ flesh (sarx). Furthermore, Philo's dualistic system is a purely metaphysical notion, whereas in John the dualism is ethical. John knows nothing of Philo's

`ecstasy' but speaks in powerful terms of re-creation, rebirth and resurrection" (Wiid 1982:45).

Philo's Logos is a metaphysical idea - whereas John's Logos is the man Jesus Christ.

Plato's Use of Logos Also Differs From John's Logos.

Augustine in the famous passage in the Confessions (9.13,14) describes how he found everything contained in the first 13 verses of the Prologue in the writing of the Platonists. Whilst Augustine may be correct to a certain extent, the Logos of John differs significantly on two cardinal points: the

Logos is man and the Logos is a person. Platonists would not agree with John on these two key points mentioned by John in verse 14 (Beasley-Murray 1991: 30).

Logos is the frequently occurring Word in the Greek Old Testament (the Septuagint).

The Logos of John may have significant links with the use of Logos in the Greek Old Testament.

The world was created by the Word (Logos) of God (Genesis 1:1,3,6,9). y the Word of the Lord the heavens were created (Psalm 32:6). The Word (Logos) of the Lord is active in communicating, revealing and creating in the Greek Old Testament (Genesis 1:1; Ezekiel 1:3; Amos 3:1). Creation and revelation are in mind in the Johannine prologue. John evidently uses the Greek Old Testament understanding of the Logos, and yet expresses the Logos Christology in his own unique way.

165 3) Logos to the Christian

Understanding Logos in a Christian Context

"A more correct understanding of John's method is to recognise that he frequently uses terms which would be familiar to both Greek and Jewish readers as a point of contact, as coming from the

common pool of vocabulary and as a pedagogical technique, but that he then fills those words with

a new and distinctively Christian meaning and content" (Wiid 1982:44). John's Logos is not just a

mere intermediary, but rather God Himself come in the flesh (human). The Logos is Jesus Christ the

God-Man according to John. Although "John may was using a term that would be widely

recognised, he was not simply reproducing Greek or Jewish usage" (Morris 1986:6); John uses the

term in a unique way. The Logos of John is Jesus Christ the Word of God come in the flesh (John

1:1-14). Jesus the Logos is also the Creator of all things.

John Invests the Logos with a Unique Christian Meaning

John takes a familiar term (the Logos) and invests it with a unique Christian meaning. John's Gospel

was expressed in the language of the people, using ideas they could relate to. He uses the language

of the people (Koine or common Greek), rather than that of the philosophers (Attic or Doric Greek).

His objective is to communicate with the 'man-in-the-street'. He also uses dynamic concepts which

his audience could understand - one such concept was the Logos idea. However -John gives it a new

and unique meaning, since this Word is God Himself and has become a man. John's Logos is

anchored historically in the person of Jesus Christ (Du Rand 1991:47).

166 John's Logos is God and Man

The basic difference between the Johannine Christian Logos and the extra-Biblical logos-concepts is the fact that the former is determined by the uniqueness of the incarnation (Du Toit 1968:13). John clearly describes the Logos as the Revelation of God to men, through the man Jesus Christ. John's

Logos is a flesh-and-bone human who lives amongst humans.

5.1.6 Jesus Christ: The Creator of a New Nation

Jesus Creates a New Nation

The interaction between Nathanael and Jesus in the first chapter of John (1:43-51) is most interesting. Jesus identifies Nathanael as an Israelite, and more specifically a true Israelite. Jesus identifies this true Israelite according to his character and integrity. Jesus is identified as the King

of Israel, and faith in Him is the hallmark of this new nation of Israelites.

5.1.6.1 Nathanael and the Messiah

A Humourous Encounter

The invitation to "come and see''' Jesus Christ, the Messiah is given to Nathanael by Philip. The

invitation is an invitation of faith, faith in the Jesus the Messiah. The invitation initiates a humorous

and intimate encounter between Jesus and Nathanael. The humorous encounter begins with the

'The vocabulary of discipleship is used often in John. Terms used include Seeking, Following, Seeing and Abiding. Nathanael is invited to "come and see". "The first disciples of Jesus come from the circle of John the Baptist and on the strength of John's recommendation" (Harrington 1990:25).

167 joking question of Nathanael regarding the home-town of Jesus. Nathanael asks the question "Can

anything good come out of Nazareth?" 81. Nazareth was an insignificant town (South Africans would

call it a Vorp', a town of little significance), and Nathanael obviously did not expect to encounter

anyone significant from such a small town. Compared with a city such as Jerusalem or Bethsaida

(1:44), Nazareth was not worth noting. But Jesus certainly was.

Jesus' Origins

Nathanael assumes that Jesus is from Nazareth (incidently he was born in Bethlehem). He makes an

error of miscalculation, since Jesus is from heaven. A critical question in the Jesus story is "where

does He come from?" Those who see him as a mere man from the home of Joseph in Nazareth, miss

the point and fail to put their fath in the Messiah (as the Pharisees do). On the other hand, those who

see Jesus as one who has come from God in a literal sense (as someone who has descended from

heaven) make the breakthrough from misunderstanding to true faith (Stibbe 1993:26). Many of the

characters in John's Gospel do not reach the goal of genuine faith, and remain unaware of who Jesus

is and where he comes from (Pilate in cross-examining Jesus asks him the worried question: "Where

are you come from?" (John 19:9) (Stibbe 1993:26; Smalley 1985:201). Others recognise who Jesus

is and believe. One such person who recognises (eventually) who Jesus is, is Nathanael.

81 Philip tells Nathanael that he has met the Messiah, Jesus of Nazareth. Nathanael poses an objection based on the Old Testament prophets: "Can anything good come out of Nazareth?" In other words "Is not the Awaited Messiah supposed to come out of Bethlehem according to Micah 5:2, and not from Nazareth?" Nathanael's objection is quite correctly, although he is unaware that Jesus was actually born in Bethlehem as the prophet promised.

168

5.1.6.2 A True Israelite

Nathanael's True Character

The character of Nathanael is immediately identified by Jesus as he approaches Him. Jesus calls him

"a true Israelite, in whom there is no guile" (duplicity, trickery, cunning or deceitfulness'') (John

1:47).The character of Nathanael is compared with the transformed character of Israel. Jacob, the

scheming trickster of the Old Testament was identified by his deceitfulness and cunning. Once his

character was transformed by God, his name was changed to Israel. Israel became a character of

integrity and honour. Nathanael's character is positively compared (likened) to that of Israel.

5.1.6.3 The Supernatural Knowledge of the Jesus

Jesus's Intimate Knowledge of Humans

The intimate knowledge of Jesus of Nathanael (and all people) is clearly expressed in His intimate

description of His character. Jesus goes on to express an intimate knowledge of his activities and

reading habits. Jesus identifies not only the character of Nathanael, but also the place where he was

reading before Philip called him. Jesus expresses his intimate knowledge of Nathanael as he

identifies that he was under the fig tree before he was called.

82Jesus immediately identifies Nathanael as a "true Israelite in whim there is no guile (dolos)" Freedom from guile sets the true Israelite apart from the unfaithful Israel. This is a clear allusion to Genesis 27:35 (Septuagint UM where Jacob's deceit is described as dolos. Nathanael the well- disposed Israelite has no guile dolos, and his honesty and integrity is appreciated by Jesus. Nathanael is like the transformed Jacob, whose name was changed to Israel, and in whom there was no guile (dolos).

169 Nathanael Under the Fig Tree

In an intimate encounter, Jesus responds to Nathanael's question: "How do you know me?" by answering "I saw you while you were still under the fig tree before Philip called you?" This answer of Jesus would not make sense if one did not know that it was a custom of the Jews to study the

Torah (first five books of Old Testament) under a fig tree (Micah 4:4, Zechariah 3:10; Rienecker

1980: 221; Barrosse 1958:513). "The rabbinic writings give evidence that scholars often used the shade of a fig tree as a good place to study and meditate and pray. A large fig tree gives acceptable shade, and as the tree was common, it was a widespread practice to use its shade for pious purposes" (Morris 198664). Nathanael obviously had been reading the Torah under the fig tree. A supernatural and intimate knowledge of Nathanael is expressed by Jesus in this encounter. Nathanael must have felt as if someone was looking over his shoulder as he was reading. The omniscient knowledge of God is revealed by Jesus in this encounter.

Jesus' Full Knowledge of Nathanael

Jesus's omniscience (God knows everything) is evident in this encounter with Nathanael. "John credits Jesus with omniscience. When Nathanael met Jesus for the first time, the thing that impressed him was that the Lord seemed to know about him already, despite the fact that He had never met him" (Smith 1980:15). In astonishment Nathanael asks: "Where do you know me from?" (I have never met you before) (John 2:48). Jesus omniscience is emphasized when he answers "I saw you

(reading the Old Testament) under the fig tree" (John 2:48). Jesus then continues further by identifying the exact passage which Nathanael was reading under the fig tree (about Jacob and the

Ladder into heaven). Nathanael marvels at Jesus's intimate knowledge of his actions and character.

170 5.1.6.4 Jacob's Ladder

"Jacob had a dream in which he saw a staircase (ladder) resting on the earth,

with the top reaching into heaven, and the angels of God ascending and descending

on it" (Genesis 28:12)

Nathanael evidently was reading of Jacob's Ladder

Nathanael had evidently been reading and thinking about Jacob's encounter with God and of ladder reaching into heaven (Genesis 28:10-17). Jesus's description of him as a true Israelite make sense in this context. Nathanael identifies Him as the King of Israel, the Son of God (1:49). Nathanael's questions regarding the passage of Jacob's ladder are answered by Jesus. Jesus explains and interprets the passage for Nathanael.

Jesus tells him:

( 1 ) 11 saw you (supernaturally) under the fig tree (reading the Torah).

(2) E know what you were reading (about Jacob's ladder)

(3) E am that LaddeT (John 1:51).

The evidence of Jesus' allusion to the dream of Jacob's ladder is seen in a brief study of the passage:

Firstly, the character description of Nathanael. Nathanael is called a true Israelite, in whom

there is no cunning or trickery. This is a clear allusion to Jacob, who was known for his

cunning and trickery before God transformed his character, and then changed his name to

Israel. Nathanael is likened to Israel in terms of his honesty and integrity".

"Play on the character of Jacob is reflected in the text (1:47). Jesus's description implied that Nathanael was a character in whom there was no guilel trickery (Greek word dolos); Jesus says that 171 mar Secondly, the reply of Nathanael. Jacob in his dream/ vision, recognises the Lord who

stands on the ladder which reaches into heaven. Nathanael likewise recognises that the Lord

who reaches down is Jesus Christ, King of Israel, He is the Lord of the Ladder (John 1:51).

tva- Thirdly, the angels ascend and descend the ladder in Jacob's vision (Genesis 28:12).

Likewise, Nathanael hears how the angels shall ascend and descend the Son of Man (John

1:51). Jesus is clearly alluding to the story of Jacob's dream, and explains that the Ladder

which Jacob dreamed about is none other than the Son of Man.

Evidence of the allusion to Jacob's ladder includes the following parallels:

Heaven is opened (of Genesis 28:12 is compared with)

Heaven is opened (John 1:51)

agy. Angels ascending and descending on the ladder (Genesis 28:13)

Angels ascending and descending on the ladder (John 1:51)

Ascending and descending (Katabaino & anabaino Greek used in Sept.of Gen 28:12)

Ascending and descending (Katabaino & anabaino Greek words used in John 1:51)

The Lord was on the Ladder (Genesis 28:13)

The Lord was the Ladder (John 1:51).

Nathanael is the antithesis of Jacob. The Hebrew root for "Jacob" means guile/ trickery, and corresponds with the Greek word dolos used here by John 172 5.1.6.5 Ascending and Descending on the Son of Man

The Ladder is the Son of Man (John 1:51).

The Ladder is the communication between God and man (Heaven and earth are brought together by Jesus the Ladder). "The Ladder is the connexion between earth and heaven, the medium for bringing continuous communication between man and God" (Cadman 1969:27). The Ladder is the

Crucified Son of Man, who opens the door to heaven by His crucified body.

The Ladder opens communication between God and man.

The ascended Son of Man is the Ladder which leads into heaven. The promise of open communication between God and man is given in the allusion to the story of the dream vision of

Jacob in Genesis 28: "And he dreamed, and behold a ladder was set up on earth, and the top of it reached to heaven: and behold the angels of God ascending and descending on it (or on him)"

(Genesis 28:12). Just as the Ladder opened communication into heaven for Jacob, so the Ladder

(Jesus) opens communication into heaven for Nathanael. Jesus the Ladder is "the connexion between earth and heaven, the medium bring about continuous communication between God and man" (Caird 1969:27).

The Son of Man Opens up Heaven to Men

The story of the Gospel is set between the two actions of ascending and descending. Jesus is seen as the One who ascends and descends. "While Jesus is "below", he remains one with the Father who is the source of his words, his actions and his authority" (Nicholson 1983:21). "The Son of Man is the Ladder or means of communication between heaven and earth, while he himself remains

173 anchored in both realms" (Reinhartz 1992:33). The Son of Man is one with God and man. "He ascends into heaven having descended from it. As such, he can establish a decisive link between heaven and earth, between God and man" (Smalley 1985:214).The theme of 'ascent and descent' in John - the 'ups and the downs' is part of John's symbolism and theology regarding the ministry of Jesus Christ to men (Smalley 1985:206).

5.1.6.6 A New Nation of Israelites

Nathanael is described as a true descendant of Israel(Jn 1:47).

Jesus is described as the King of Israel (Jn 1:49). The true descendants of Israel are characterised by their belief in Jesus, the King of Israel. Jesus is the King of Israel, the fulfilment of Israel's hope of the Messianic king (Psalm 2 and 2 Samuel 7).The new Israel is a new nation of integrity and honour, firmly believing in the King of Kings. The true seed of Israel are a nation of believers (John

1:50) trusting in God. Faith in Jesus characterises this new nation. Nathanael is a member of this new nation. Jesus realized things were falling apart in the nation of Israel (socio-culturally and religiously). Jesus thus creates a new nation, a people belonging to God.

174 The Identity of Jesus

Nathanel comes to a progressive revelation of who Jesus is as his encounter with Jesus continues.

Nathanel identifies Him as "the Son of God, the King of Israel" (John 1:49). Jesus is also identified as "the Son of Man" (1:51), the "Lamb of God" (1:36), "the Prophet'', the "Saviour of the World"

(4:42), "the Messiah" (4:29) as the Gospel's plot progresses. John reveals the identity of the Creator

(1:1-3) early on in His Gospel, although men and woman often take time to gradually understand who He is (and some refuse to believe He is who He says he is).

Some assume they "know where he is from" - from Nazareth. They identify Him merely as the man from Nazareth - in other words only a man from a small insignificant town. Jesus however is the man

"from above" - the heavenly God-man who has come to wash "away the sins of the world" (1:29).

The real identity of Jesus is thus a mystery to some - whilst as clear as daylight to others (who see and believe).

"Everything in John's Gospel challenges the reader to come to a decision about Jesus: What do you think of him? Are you on his side or not? What are you going to do about it?" (Harrington 1990:13).

John leaves no middle ground. You are either for Christ or against Him - you are not afforded the luxury of sitting comfortably on the fence (as a `fence-sitter').

"Jesus is likened to the Moses (providing Manna/ Bread), Elijah, and other Old Testament figures. The great figures were often expected to return someday: Jesus however supercedes all of these great figures of the past.

175

5.1.7 The Creator of a New Temple (His 1;1 ody)

5.1.7.1 Jesus Christ the Cleanser of The Temple

Jesus the Prophet and the New Temple.

Jesus's action in the temple aroused considerable interest amongst the religious leaders of his day.

His action in the temple is to be seen not only as a prophetic action, but also as a fulfilment of prophesy regarding the activity of the Messiah (Fortna 1988:121). Zechariah had prophesied that the coming Messiah would have "zeal for God's house" (Zechariah 14:21). The activity of Jesus in the temple was a fulfilment of prophesy regarding this compelling mission of the Messiah.

The Temple as Bureau of Exchange

Temple business was the order of the day when Jesus confronted those involved. Worshippers of

God were being exploited by those who used the sacrificial offering system to make money. Visitors from throughout the Mediterranean would arrive to make offerings to God in the temple. In order to buy sacrifices and contribute financially, their foreign currency had first to be exchanged into local currency (at a fee of course) before sacrificial offerings could be purchased and then offered. The temple had become a bureau of exchange, similar to a modern international bank. The purchase of sheep (lambs) and doves had also become big business. The bankers were making a exploitive profit on their money-changing, and the unscrupulous salesmen on their sale of sacrificial offerings.

176 5.1.7.2 The Anger of Jesus

The Justification of Jesus' Anger: The Exploited of the Temple and the Poor

Little wonder Jesus was furious. The temple was being exploited for personal gain. The righteous anger of Jesus was focussed on those responsible for it's exploitation. Jesus became furious with the money-changers and turned their tables. He did not appreciate how the temple had turned marketplace (stock-exchange!).Jesus was passionate about appropriate worship of God the Father.

He was angry with all those using the temple to their misdirected advantage ("Stop turning my

Father's house into a shopping mall", translates Peterson 1995:223). His anger was an expression of judgement. The Messiah's mission was to cleanse the temple of such exploitation, especially the exploitation of poor worshippers.

The Messianic Prophet Clears the Way for a New Temple

The Messiah was angry with those people who were temple and its sacrificial system. The Messiah's anger was not focussed on the animals in the temple. (Some have misinterpreted that Jesus was also angry with the sheep and oxen in the temple). The tables of the money-changers were overturned in anger, but the sheep and oxen were gently ushered from the temple. (Jesus evidently used the bull- rushes growing near the temple purification pools to usher (ekballo) the sheep from the temple; the same word is used of the good shepherd who leads his sheep out (ekballo) in chapter ten. Jesus evidently gently "shooed" the sheep and oxen out of the temple). The distinction is most important, since the anger was specifically focussed on the guilty offenders, and not the harmless animals involved. The Messianic Prophet could not tolerate His Father's house becoming a business.

177 5.1.7.3 The Destroyer ebuilder of a New Israel with a New Temple

The Authority of the Messiah

The Messiah was questioned "by what right do you do these things?" His response was rather interesting and yet somewhat puzzling. He replied: 'Destroy the Temple, and in three days I will raise it up?" (John 2:18) His reply probably sounded like the reply of a lunatic to the short sighted listeners. His audience interpreted Jesus as saying that He would dismantle or destroy the physical temple, and then rebuild it within three days". It was not surprising that they misunderstood the meaning of his statement.

The Destruction of the Physical Temple Makes Way for Him to Create A New Temple

The destruction of the physical temple, and the rebuilding of a new temple (his resurrected body) was on Jesus' mind as he spoke. Jesus is apparently depicted as the destroyer and replacer of the temple in the Synoptic gospels ("I will destroy this sanctuary...and in three days build another"

(Mark 14:58). Jesus was referring to His resurrected body as the new temple of God. The imperative 'Destroy" used in John's Gospel could be conditional ie."If you destroy this temple

...I will raise it up". This would mean that Jesus promises to rebuild what others destroy. Jesus states that the Jews were responsible for the destruction of their own temple, not Him (Fortna

1988:122-123). The meaning of Jesus' word is misunderstood by the Pharisees as if He was threatening to break down the temple (Jonsson 1985:204).

"The Jews may have been thinking of the "massive remodelling of the Jerusalem temple begun by Herod the Great. The presence of the "Jews' as hostile enquirers and their failure to understand Jesus are typical of the dialogues in the Fourth Gospel"(Harrington 1990:31). Misunderstandings, double- meanings and controversy form part of the whole plot in John.

178 Historical Evidence of the Destruction of the Old Temple

Historical evidence confirms that the temple was indeed destroyed in AD 70 by the Roman army.

Jesus may have been aware of the immanent destruction of the Jewish temple. He certainly promises that he shall rebuild a new temple within three days. This temple is evidently his body which was resurrected on the third day. John makes it very clear that Jesus was not talking of a physical temple/ sanctuary, but rather he spoke of the sanctuary of his body (verse 21).

5.1.7.4 le New Temple He Creates is His ody

The New Temple is His Body

The new temple Jesus promised to build was his (resurrected) body. The new temple replaces the old temple as the location for God revealing Himself. The location of the divine presence of God is the body of Christ. The Shekinah glory of God is located in the person and presence of Jesus

Christ, the Creator God who tabernacles amongst his people. Jesus is the one revealing the divine presence of God.

The Shekinah of God is Evident in His Body

The Temple and the Tabernacle were the seat of the divine presence and glory of God (Brown

1988:23). In the new covenant announced by John, Jesus Christ, the tabernacling God (John 1:14)

"becomes the supreme localization of the divine presence and glory" of God (Brown 1988:23). The shekinah glory disclosed in both a cloud and a fire in the wilderness wanderings, was now revealed in a person. God himself had come to tabernacle amongst his people.

179 The New Temple Theme is Continued by John in Revelation

The new temple promise is developed once again by John in the Revelation. The listener/ readers of the Revelation are promised that they shall have no need of a temple, since Jesus Himself shall be their temple (Revelation 21-22). Jesus himself shall be the new temple and His temple shall be his resurrected body.

5.1.8 Creator of A New Community

The New Community Born of the Spirit

Jesus the Messiah is the creator of a new community berthed by the Holy Spirit of God. Jesus Christ bonds the community together - He is the glue which keeps the body together. The new community is a community of love, whose branches are grafted to the vine by the gracious Father.

5.1.8.1 Jesus is t lie True Vine

The Vine Imagery Was A Popular Old Testament Image.

The vine imagery was a common OT image, and was common knowledge in Jesus's day. The vine symbolised Israel in the Old Testament. The metaphor of Israel as the "vine" is used in Psalm 80 where the psalmist speaks of God bringing "a vine out of Egypt" (Psalm 80:8). Isaiah also graphically applied the metaphor of a vine. Israel was a vine planted and tended by God in the expectation of a harvest of righteousness (Isaiah 5:1-7). God designed Israel to be a fruitful vine;

Israel failed to produce the fruit God desired and was punished by God (Jeremiah 2:21). The heavenly Father still sought a fruitful vine to fulfil his purpose.

180 The Vine Imagery is Applied by John to Jesus Christ.

Jesus is the true vine and the Father is the keeper of the vineyard. Vital contact with Jesus Christ the vine leads to abundant fruit and abundant life (John 15:8). Life is in the vine, and fruitful lives grow from vital contact with the source of life. The exclusivity of contact with the true vine is underlined. John makes it clear that a new community of branches proceeds from the Vine. The branches are vitally linked to the vine, as the new community is linked to the Christ. The Vine is the source of Life and only those in him will bear much fruit (John 15:5).

5.1.8.2 The Fruitful ranc_les

Jesus states that "I am the vine and you are branches" (John 15). In the Old Testament the vine is often a symbol of Israel (Psalm 80:8; Ezekiel 15). But sadly, Israel failed to live up to its call

(Jeremiah 2:21). But where Israel failed and became a false vine, Jesus the True Vine fulfills the full purpose of God. As people stay entwined to the True Vine, they receive vital contact and the resulting fruitfulness.

The Fruitfulness of the Branches

The fruitfulness of the branches is directly linked to their contact with the vine. Branches in close contact flourish and grow; whose distanced from the vine wither and die. The branches intimately entwined to the vine produce lavish and abundant fruit, whilst those without the life of the vine whither and dry up. The branches bearing fruit are a useful, whilst the lifeless dry branches are burned in the fire. "John is telling his readers that fruitful lives proceed from vital contact with the source of life" - Jesus the Creator (Morris 1989:121).

181 The Father as the Gardener

The Father is the vinedresser or gardener (according to John) (John 15:1). The Father takes gentle

care of the vine. The vine is his Son (John 15:1-16). The Father is the pruner of the Vine, and cuts

of every branch that does not bear fruit (15:2). Only the branches which are intimately associated

with the Vine remain. Sickly and feeble branches are all pruned away. Only those who remain in

vital contact with the vine remain. fruit is only produced when one is in vital contact with the vine

and the nourishment of the vine.

5.1.8.3 The New Community and the Holy Spirit

The Spirit Creates New Life for the Community

The new community is birthed by the Spirit (John 20:22). Jesus breathes the Spirit of Life on the

disciples and a new community is born. The new community is in vital contact with the Vine. The

Creator is the Source of Life and he alone can breath the Life into the new community. His act of

breathing the Spirit into His disciples "re-enacts the primordial image of the creation of man (Gen

2:7; John 20:22)" (Culpepper 1983:107). The Spirit breathes life into the new community.

The Spirit is the Recreator of New Life.

He "brings the believer into a dimension of new life which is shared by the whole church" (Smalley

1985: 227). "In addition to being involved in the new birth of the individual, the Spirit is described

by John as given to the church at large, in order to sustain the common life of Christian believers,

as the promised Paraclete (Parakletos)" (Smalley 1985:228). For John, the church is a community of love embodied and empowered by the Paraclete (Smalley 1985:228).

182 5.1.8.4 The New Community Meal

The New Community Celebrates the Death and Resurrection of Jesus Christ

The new community celebrates a community meal (possible evidence of the sacraments in John).

The community meal is a celebration of the resurrection and victory of Jesus Christ. The sacrificial death of the Crucified Saviour is celebrated in a symbolic meal of bread and wine, which remind one of the blood and body of the Crucified King. The communion meal is the most solemn celebration of the new community. It is an expression of faith and gratefulness to the Crucified Creator of the new community.

The New Community Celebrates A New Passover Lamb

The new meal is a celebration of the Passover - a new Passover where Jesus is symbolically celebrated as the Lamb of God. Jesus is condemned and crucified at the time of the slaughter of the

Passover lambs. Jesus's death is a fulfilment of the promise to Abraham that God would supply a lamb who would be slain (Abraham was surely not expecting God to go so far as to supply his own

Son as the sacrificial Lamb). God's love and care for his Suffering Son is evident in the fulfilment of the Messianic promise, that "not one bone" of the Suffering Servant would be cracked or broken"

(Zechariah 12:10).

'John makes a special point of stating that "not a bone of His was broken". This is a fulfilment of the Messianic promise that "not one bone would be broken" of the Righteous One (Zechariah 12:10). When crucified, Jesus' bones were not broken, since He was already dead. The normal Roman custom was that the Roman soldiers used to smash the legs of crucified men with an iron mallet, virtually pulverising them, so causing great loss of blood and asphyxia, and leading to instant death. This the appointed soldiers did to the two criminals on either side of Jesus, and advancing on Jesus to do the same, they saw that he was already dead; therefore, instead of smashing his legs, one of them thrust a lance into his side - presumably to ensure that he really was dead" (Beasley- Murray 1991:38). 183 The Sacraments in the Gospel of John

Bultmann argues that "the sacraments play no role in John" (Bultmann 1955: 58) The sacraments are the communion meal consisting of bread and wine, often celebrated in the early church. Kysar suggests a more moderate viewpoint that the evangelist was not so much anti-sacramental as a- sacramental: in other words he did not know or practice the sacraments (Kysar 1975:259). Neither of these views appear to be accurate in a detailed examination of John, especially the passion narrative of chapters 12-21. Indeed John's emphasis on the importance of the Passover meal, prior to Christ's death, emphasises how John links the Passover meal with His death and the new sacramental meal to be celebrated by the early church.

John emphasizes the "necessity of eating the flesh and drinking the blood of Jesus", so as to experience the life of the Son of God (Jn 6:51ff, Beasley-Murray 1991:86).Eating the flesh of the

Lord, and drinking His blood result in the mutual abiding of the believer in Christ. This is the deepest relationship (koinonia) which the believer can experience with Christ, and is a intimately binding factor in the community of love.

5.2 The Role of the Creator

The Creator reveals Himself through various roles in John's Gospel:

He is the Life-giver

He is the Restorer

He is the Revealer of God

He is Lord over Life and Death

He is the Messiah, the long-awaited King

184 The Creator as Giver and Sustainer of Life

The Logos is Mediator not only in the act of creation, but in its continuance. The Creator is intimately involved with humankind and His creation on an ongoing basis. Jesus is actively involved not just in new acts of creation and life-giving, but also in restoring the creation. "The new creative work presupposes the original creative action of the Logos" (Beasley-Murray 1987:11). Jesus is the restorer and renewer of life.

The Creator as Revealer of God

Jesus is the full explanation of God. He reveals exactly 'what God is like'. A full mature understanding of God involves a full and mature understanding of Jesus according to John. Jesus has fully revealed the exact nature of God. Jesus is the full abundant expression of God Himself - nothing hidden, nothing undisclosed.

The central theme of the Gospel is the revelation of God to man according to Bultmann. And "yet there is something paradoxical about this revelation as Bultmann conceived it. The Revealer came to earth to say one thing and one thing only - that he is the Revealer. In this particular parcel there is nothing to unpack: it is empty" (Ashton 1993:63). Bultmann so demythologises Jesus the Revealer that eventually Jesus is left with nothing to reveal?!"

"This underlines the problem with the 'demythologising' approach - where does one begin stripping and what does one strip? 185 Jesus in contrast is the full revelation of God - he tells us the full story about God. Bultmann stresses the hidden character of the Revealer. Ridderbos however rightly points out that the fact that Jesus has come "in the flesh" (John 1:14) underscores not the concealment of God, but the revelation (Du

Toit 1968:17). "What makes the incarnation such a dramatic event is precisely the fact that it was no lesser being than the eternal, divine Logos, the Logos who was Himself God, who was the mediator at the creation of all things, who has become flesh" (Du Toit 1968:15). God is fully revealed through the man Jesus Christ.

The Creator as Saviour

"The Prologue describes the Logos as an eternal, divine person with a mediating function at the creation as well as the new-creation. In this new creation He is mediator in a double sense: His is the revealer of God and also the One who mediates the gifts of salvation" (Du Toit 1968:18). The

Logos does not just have a cosmic function in the creation of the world, but also in the salvation of the world. The Creator is not just the Creator of the World but also the Saviour of the World (John

1:1 and 4:42).

"Jesus' signs point to the fact that he offers life. It is appropriate to his life-giving work that his deeds involve the physical universe and the elements necessary for life (bread, water, wine, healing of the human body, restoration of life)" (Thompson 1992:379). God is at work restoring health and bringing salvation through Jesus the Creator. The Gospel presents Jesus as the Incarnate Creator continuing the work of revelation, healing, restoration and creation,

186 5.3 The Logos Doctrine

The Logos is the Giver of Life and Light

"The Logos-Son is the life and light of humanity, in creation and in new creation" (Beasley-Murray

1991:4). John is at pains to explain how the life of the new creation has become possible to the world through the work of the Son of God, the Logos. Even the universe is made by the Logos, who

is the Creator of all. But strangely enough, "the world of the mankind which belongs to the Logos wishes to know nothing of him; it remains wrapped up in itself and seeks only its own glory"

(Haenchen 1963:210).

Jesus asserts that the Son can do absolutely nothing of his own, but is completely dependant on the

Father to accomplish the works which He shows Him to do. But the scope of the Son's works are breathtaking. The "greater works' which the Son does include giving life to the dead and executing the judgement of God. People are likewise expected to give the same honour to the Father as to the

Son. Indeed the scripture in John states:

"As the Father raises the dead and gives them life, so too the Son gives life to whom

He chooses. The Father judges no one, but he has given all judgement to the Son,

so that all should honour the Son, just as the honour the Father" (John 5: 19-30).

187 Christ clearly describes Himself as the life-giver. The life He gives is the abundant life, the super- abundant which no man can take away once given. Indeed he who believes the Son already has the eternal life which He gives". The life which the Son gives is a qualitative life, an abundant overflowing life. Only the Son is entrusted with the right to give life to whom He chooses. Even so

He graciously gives this life to those who earnestly seek him out - and believe in Him.

5.3.1 le Logos is God

The Logos is clearly God.

John describes the Logos as living face to face with God. He is the pre-existent one who has eternally lived in close fellowship with the Father and the Spirit. One of the major reasons why the

Jews wanted to kill Christ was the fact that he related himself to the Father in a way which seemed blasphemous to them. Indeed it is little wonder that the Jews wanted to kill him, since he never denied that He was God, when asked.

Jesus' "I AM" divinity sayings were contentious sayings both to the Jews and the Romans. The

Romans believed that only Caesar was God ("Kaesar Kurios Estin'), whilst the Jews believed that only the Father was God. When Jesus stated to the Jews that "before Abraham was, I AM!", they knew exactly what he was saying. They clearly understood that he was making claims regarding his divinity. Likewise when asked by the Roman governor Pontius Pilate whether he was "king of the

Jews", he replied "I AMP' The claim that Jesus was divine was contentious to Jew and Roman alike.

"John's regular use of aorist in the Greek implies that the life which the Son gives is already given to the believer (the aorist implying completed action). In other words eternal life to John is not just something which one receives when one dies, but is the life which one already receives as soon as one believes - in this life!

188 5.3.2 The 7 Divine Titles/ Sayings of Jesus

The "I Am" Sayings Confirm Christ's Divinity

Jesus makes a series of seven claims to deity couched in figurative language (Cook 1979:56-57)

Each claim relates directly and practically to deep human needs, and begins with "I AM..."":

"If am the re of Life"

Implies that he alone will satisfy human spiritual hunger (John 6:22ff)

"I am the Light of the World"

Implies that He illuminates man's spiritual darkness (John 8:12)

"I am the Door"

Implies that He is the entrance to the Kingdom of the Father (John 10:7-9)

"I am the Good Shepard'

Implies that He provides spiritual and physical security, in a turbulent world (Jn 10:11,14)

"I am the Resurrection and the Life"

Implies that He is the giver of life and the overcomer of death (John 11:25-26)

"I am the Way, the Truth and the Life"

Implies that He is the divine route to the Father,

and that other bypaths and falsehoods lead nowhere (John 14:6)

"If Ent the True Vine"

He is the divine source of abundant spiritual harvest (Jn 15:1)

'The Greek reads "ego eimi" which roughly translated is " I, I am...". Jesus thus emphasizes who he is - the divine one. Moses' encounter with God at the burning bush, finds God calling Himself "ego eimi" (Exodus 3:14 Greek Old Testament). Moses evidently encountered Jesus at the burning bush.

'John keeps close to the biblical idea of God as Shepard of the community of Israel" (Dodd 1968:57). Jesus is the Shepard of Israel and lays His life down for the sheep (the true Israelites) (John 10). Jesus the Shepard ironically beComes the Passover Lamb.

189 The Seven "I AM" Sayings of Jesus

The "I AM expressions of the Old Testament are above all expressions of divine self-proclamation.

John clearly has this in mind with Jesus' seven "I AM" sayings. The seven sayings of Jesus are critical in understanding the mission and revelation of Jesus. The seven "I AM" sayings of Jesus imply wholeness and completeness for John. Indeed seven is a number of wholeness to John who regularly uses seven in his writings in John's Gospel (the seven signs and sayings etc) as well as the

Revelation of John ( the message to the seven churches, the seven seals, the seven trumpets etc).

The seven "I AM" sayings of Jesus "may be said to summarise his whole role in revelation and salvation" (Beasley-Murray 1987:90). When God revealed Himself to Moses in the wilderness He is revealed as "I AM" (ego eimi Eyd) do in the LXX Septuagint) (Exodus 3:14) (Was it Jesus who revealed Himself to Moses in the wilderness?). When God reveals Himself to Isaiah saying:

"You are my witnesses says the Lord....that you may know and believe and understand that "I AM"

(ego eimi Eyd.) apt in the LXX) (Isaiah 43 :10),It was Jesus who revealed Himself to Isaiah in the temple. Jesus thus uses the term, "I AM" which would have been understood as a title of divinity.

The "I AM" Sayings of Jesus clearly implied Divinity.

The absolute "I AM" sayings of Jesus (John 6:20; 8:24,28,58 and 13:19) caused a stir amongst the

Pharisees. The most striking of these sayings is that which concludes the stormy controversy with the Jewish leaders in chapter 8: "Before Abraham came into existence, I am" (John 8:58). The statement of Jesus contrasts created human life, even the noble and respected father of the faith

Abraham, with the absolute eternal existence of the Creator God. Jesus did not hide the fact that he was God - when people asked him he simply replied "I AM".

190 The Background to the "I Am" Sayings

The significance of the background to the understanding of the "I AM" saying become clearer when one studies certain Old Testament passages in the Greek Old Testament (Septuagint). Isaiah 43:10 for example, reads "You are my witnesses, says the Lord...that you may know and believe in me and understand that I am (ego eimi)" . The Septuagint thus renders the "I AM" the Lord, by the simple words "ego eimi". The full significance of the seven "I am...." sayings can be further seen by answers by Jesus when asked regarding his identity: The question to be asked is: "Was John addressing an audience who may have been familiar with the Greek Old Testament, in other words a Hellenised

Jewish audience?". Jesus appears to address an audience familiar with the Greek Old Testament.

To the Jews who ask him about his right to forgive sin and set the prostitute free, from her

adulterous past, he replies that "before Abraham existed, I A11/1 !" (John 8:58).The Jews

clearly understood that the divine claims of Jesus: "That Jesus was consciously identifying

Himself with Yahweh of the Old testament is beyond refutation" (Cook 1979:57). The Jews

understood Jesus claim to be God, and that this is one of the primary reasons why they

wished to kill Him. "The Jews also deny that he could have any relationship to Abraham

since he was under fifty years of age" (Harrington 1990:59). Jesus does not conceal his

divinity to the Jews - even though it is not well received.

191 To the Roman ruler when asked wether He was the King of the Jews, he said "I AM ! 91"

The characteristic Johannine expression: "I AM", suggests that even in arrest, Jesus retains

his connection with divinity (John 18:5,6,8). Furthermore the reaction of the (Roman?)

guards, who "turned away and fell to the ground" (18:6), suggests that they grasped the

power and implications of Jesus' divinity.

Jesus Identifies Himself with Yahweh God

One of the reasons why Jesus was very unpopular with the Jewish leaders was his so-called blasphemous identification with Yahweh of the Old Testament. The I AM sayings underscore his

divine emphasis of who He is: the God of Israel. Jesus emphasises this point when He identifies

Himself with the God who appears to Moses 92. It is therefore little wonder that they did not

receive Him with open arms. Ironically, the Jews made special plans to kill the Lord of life.

91 Pontius Pilate who governed Judea between AD 26 to 36, was known for his cruelty and ruthlessness. Philo observes in Legation to Gaius "his (Pontius Pilate) conduct as governor by stating in full the briberies, insults, the robberies, the violent outrages, the executions without trial which were constantly repeated, and the ceaseless and supremely grievous cruelty"(302) which characterised him. Pilate was "naturally inflexible, a self-willed and relentless man" (301). Pilate, wishing to suppress any potential uprising which may occur was prepared to release the political insurrectionist and rabble- rouser, Barabbas in the place of Jesus. Pilate apparently thought that Jesus was a political resolutionist - which was obviously not the case. Jesus the King of the Jews, stated that his "kingdom was not of this world" (John 18:36). The Jews were apparently hoping the Messiah would be a political revolutionary, who would release them from the Ron -tan oppression though violent means, but Jesus unfortunately did not fit their mould.

92God identifies Himself as "I AM" when He appears to Moses in Exodus 3:14. Jesus identifies Himself as "I AM" when He appears to the Jews in John 11:25 and 18:5-6. Both the Greek Old Testament Septuagint and John's Gospel translates "I AM" as ego eimi. John may have been writing for an audience familiar with the Septuagint (Greek Old Test.)

192 5.4 The Johamiine Doctrine of Christ as Lord of the Cosmos

Jesus Christ is Lord of the Cosmos

Jesus Christ is Lord of the Cosmos (world). His historical beginning is set in eternity. Indeed He is the Creator of the world and existed eternally before the world was created. "For the fourth evangelist, the beginning of the story of Jesus is in the creation of the universe itself and even further, in the relationship of God and his Word. The story of Jesus that the evangelist will stretch out for us is indeed a story of a human on the plane of history; but it is at the same time the story of one who comes from beyond the world and from the beginning of all existence" (Kysar

1984:18).

The Creator of the Cosmos

Christ the eternal (alpha and omega), the first and the last (Rev 1;17), is the Creator of the

Cosmos. He is also the One who wraps up history and creates a new Cosmos (Rev 21:1). Between the opening of the Cosmos and the creation of the new Cosmos/ world, Jesus Christ comes as a man to the Cosmos/ world. This is most certainly the most dramatic event in the history of the

Cosmos. "Jesus has cosmic significance; as a historical figure he was rejected by some and accepted by some; his task is to reveal his heavenly Father; he was able to make people the children of God and thus share his special relationship with the Father; his presence was the manifestation of God's glory" (Harrington 1990:17).

193 John's Use of Cosmos (World)

In John's Gospel the word Kosmos (meaning "world") can be used in three ways': ve A positive sense ("God so loved the world that he gave his one and only Son" John 3:16) ow A neutral sense (" He was in the world" John 1:10) ve A negative sense ("The world did not accept Him" John 1:10).

The positive sense emphasizes Jesus as the Saviour of the Worlds' (John 4:42). "The universal and cosmic aspects of salvation are strongly emphasised: Jesus is the saviour of the world"... "The emphasis falls on the salvation of man as well as of the world (kosmos)" (Du Rand 1991:33). Jesus is positively orientated to the world, despite the hostile reaction which He receives. The world responds to his kind generosity. Jesus is the King of the Kosmos.

The negative sense emphasizes the fact that many in the world respond negatively to Him. Some refuse to believe, hardening their hearts to Him. Some even plot to destroy Him and kill Him (John

11:53-57). There were certainly hostile forces arrayed against Jesus and His disciples (Harrington

1990:91). The world (kosmos) has rejected their Creator, and therefore broken their contact with the Father (Du Rand 1991:25). This world, does not want to acknowledge its Ruler and Creator

(Du Rand 1991:25).

93The word Kosmos is actually used in John's Gospel in different ways and with different nuances, depending on the context in which it appears (Reinhartz 1992:20)

94The Samaritans proclaim Jesus as "Saviour of the World" - "a title used in reference to the Roman emperor and other benefactors of society. Whereas the woman wondered (skeptically) whether Jesus might be greater than Jacob, the townsfolk confess him to be saviour of the world" (Harrington 1990:40)

194 "The struggle of Jesus is not merely against Satan, but against the kosmos in its rebellion against

God's revelation. By his death on the cross, Christ overcame the negative kosmos (16:33)"; the

readers must choose the light instead of the darkness, Jesus Christ instead of the evil world (Du

Rand 1991:26).

The Negative Attitude of the World to the Believer

The church also faces a difficult time in this world. Jesus warns his disciples that they will face

difficulties and trouble in this world (John 17:14). He warns his followers would be "put out of

the synagogue" (John 16:2 and 9:22). The so-called Test Benediction introduced by Rabbi

Gamaliel II between AD 85-90 was focussed on weeding out the Christians from the synagogue

(Smalley 1985:83). The rabbinic academy of Jamnia's famous prayer called the "Blessing against

Heretics" (Ashton 1993:11) and this was used to make the Jewish Christians most unwelcome in

the synagogues.

5.5 T le Emmanuel T :geology (Creator Amongst His Creation)

God With Us (Emmanuel)

That God could come to earth and live amongst ordinary people is a startling reality for John. He

makes a special point of emphasizing that Jesus Christ come to earth to be with His creation. He

lives the life of a normal human on earth. John witnesses to the fact that he actually touched God.

He states that we (the disciples) actually "have heard, have seen with our eyes, have touched with

our hands" the Word of Life, Jesus Christ (1 John 1:1) 95 .

95 1 John 1:1 begins with the same theme of the Word Jesus "who was from the beginning" This is an obvious parallel to John 1:1 were "in the beginning" was the Word. John testifies to the

195 Touched and Saw God

John emphasized that God was amongst us. In 1 John 1 he champions the point even further by stating that "we actually heard, seen and touched God" (1 John 1:1). God the man was with men.

God was not content to stay aloof and divorced from His creation, but came to live amongst it.

Wow what a thought - God living amongst us! From the introduction of the Gospel it is made very clear that the incarnate Word we have come face-to-face with is God Himself in human form

(Smalley 1985:154). God was not staying aloof from humankind, instead He came to earth as a human, to live in a world which He made.

Jesus Reveals God

Jesus gives us a clear and personal encounter with God. If a person wants to know "what God is like?" then one needs to look no further than Jesus. He is the one who explains God in clear everyday language. Jesus is the explanation (or exegesis) of God according to John (John 1:18).

He gives us a full and a bold understanding of what God truly is like (since He is God Himself).

Jesus the 'invisible' God has made God visible.

5.6 The Action of the Trinity in Creation (Father, Son and Spirit)

The Clear Theology of John

Certain authors have try to undermine the theology of the divinity of Christ as John presents it in

John 1:1. They claim that Christ is presented not as the Lord and God, but as a God. This theory is merely based on an inadequate understanding of the Greek language (which John uses). John

Word of Life in both 1 John 1 and John 1. This I argue is significant proof of similar authorship.

196 purposefully wrote God (theos) without the article (the) since he clearly wishes to draw a distinction between God the Father, and God the Son. The precise and eternal relationship of the

Father and the Son is presented in John 1, with the Son existing face to face with the Father

(Pistorius 1947:82).

The Son Continues the Creative Work of the Father

"The Son performs the works which the Father has continued from creation onward and which will reach their climax in the last day" (Beasley-Murray 1991:28). The works of the Son include the giving of life and the executing of judgement. In John 5:27 the judgement is stated as the prerogative of the Son, since "he is the Son of Man". In John 3:14-15 the Son of Man is "lifted up" (on the cross) in order that all who believe in Him may permanently have eternal life. The theme of the Son as the life-giver and judge is emphasised in Jesus' work (verses 16-21).

The Intimate Relationship between Father and Son

The unique connection and intimate relationship between the Father and the Son is highlighted by

John. The very intimate relationship between the Father and the Son is emphasised in the works of the Son. Jesus is not on his own mission in life - working independently of his Father. His close relationship with his Father means that his works are the works of his Father.

The Oneness of the Creator God

The Oneness of the Son, the Father and the Spirit is emphasised in the Gospel of John. Closely related to this "Oneness" theme is the message of the Son being sent by the Father. The messenger, the Son carries with him the delegated authority of the Son. The Son is only obedient to the Father, and does the works of the Father. The assumed obedience of the messenger means

197 that the messenger carries with Him the credibility, legitimacy, authority and power (dunamis) of the Father. This statement is embodied in the famous statement in Jewish halachic law: "One sent is as he who sent him" (Beasley-Murray 1991:18). Jesus the Messenger is like the Father. The

Messenger, Jesus the Sent One, is thereby granted authority and dignity by virtue of his bearing the status of the One who sent Him. The Jewish leaders dispute the Oneness of the Son with the

Father, as well as the fact that He is sent by the Father.

The Trinity and the Creation Theme of Genesis

In the Book of John, as in Genesis, we see the active role which the Trinity plays in creation. In

Genesis the triune "God created the heavens and the earth". The word used for "God" in the

Hebrew of Genesis is Elohiym, meaning "the mighty and faithful one". The word is the plural of

Eloahh and means the Supreme Being, the True God. The word Elohiym is a united-plural noun made up of a compound of

El the strong one, and

Alah, to bind oneself by oath

Elohiym is the only name used for God in Genesis Chapter 1, and is used extensively in the Old

Testament. The theology of the Trinity (Father, Son and Spirit) being active in creation is continued in the new creation, where the Son does the works of the Father, and the Spirit-wind moves over the earth (John 3: 8; 20:22)

198 The Trinity and the Creation Theme of John

In the Gospel of John the Trinity is actively involved in the new creative activity of God. Senn is focussed upon as the Creator "through whom all things were made" (John 1:3). Jesus's mission is to complete the creative "works of the Father" (John 5:36). "The Son has not come in his own name (ie. To establish his own independent reputation), but in the name of the IFgothen.. His chief aim was to bring the believers into an experiential knowledge of him" (Comfort 1994:24). The

Spirit is also actively involved in the birth of the new community of believers (John 20:22) and in the new life which the believer receives (John 3:7-8).

"Creation itself was (in some sense) the result of the eternal fellowship expressed in the relation of the Word to God" (Westcott 1958:3). John makes it clear that Jesus existed eternally in relationship with God, and is God Himself. The activity of the Word before creation is stressed by John who states that "all things were created though Him" (John 1:3). John also gives witness to the Incarnation of the Word. The Word, the personal God, has come to live amongst us.

John witnesses to the Incarnation

the fact of the Incarnation ("we saw His glory")

the observation of the fact ("we saw Him face to face")

the implications of the fact ("we experienced fellowship with God")

199 5.7 The Pneumatology of Creation

The Holy Spirit, the Creator of New Life, is a Person

John clearly describes the Holy Spirit as a Person. He is in relationship with the Father, and is a

distinct member of the Godhead. The Holy Spirit is not merely another Christ in the world, rather

He is the creator of mankind and gives life to all people (John 3). Like the father and the Son, He

indwells believers and offers them eternal life ("Zoe aionios" in Greek). Smalley notes that "in

addition to being involved in the new birth of the individual, the Spirit is described by John as

given to the church at large, in order to sustain the common life of Christian believers, as the

promised Paraclete"( 1985:228).

The Spirit is in Eternal Relationship with the Father and the Son

He is in eternal relationship with the Father and the Son. Regarding the being/ ontology of the

Spirit - He is a unique person, and yet One with the Father and the Son (Cook 1979:64). The

Spirit is God - he gives eternal life to believers and sets man in right relationship with God. Betz

notes that the nature of the Spirit-Paraclete is both personal and impersonal: He is a person who

succeeds Jesus (the first Paraclete) and He is a heavenly power (Betz 1963:159-164; Johnston

1970:80-83). John emphasizes the power and personality of the Spirit (Grady 1993:125).

The Spirit Confirms the Mission of the Son

At the Baptism of Jesus, John confirms that he saw "the Spirit come down from heaven and remain

on him" (John 1:32). Jesus is identified by John as the 'Spirit-bearer'. Just as a 'torch-bearer' leads

the way in the Olympic procession, so Jesus leads the way as the 'Spirit-bearer'. His baptism is

200 a confirmation of the approval of the Father of Jesus. It also confirms the new covenant of God with man. "As the dove of Noah glided over the waters of judgement, proclaiming the new creation, so the Holy Spirit who rested on Jesus announces the new `aeon'/ age" (Floor

1965:122).

The Spirit as Comforter

Jesus Christ promised to send another comforter, Parakaletos, when he left the disciples to return to the heavenly Father. The Spirit would be a another comforter, in a similar manner to the way in which Jesus was the comforter to the disciples. The word Paraldetos or Paraclete comes to us straight from the Greek language where it literally means "one who is called alongside of another".

As one would call upon the company and help of a friend, so one can also call on the help of the

Spirit as encourager and life-giver. The Spirit in John has three primary functions,

He is a witness to the truth regarding Jesus Christ (John 16:12) He is a helper and aid to the believing community (John 14:16-18)

He is a counsellor and teacher (John 14:26 and 14:17).

The Spirit as Defence Attorney

The Paraclete is also the believers legal defence attorney. The paraclete, whilst being the believers

"defence attorney", is also the "prosecuting attorney" against the world (Harrington 1990:93). The

Paraclete is the "one who is called alongside another" (He comes alongside the believer to help).

Beasley-Murray observes: "It was commonly used of one called to help in a court case, but it never became a recognised technical term (unlike the Latin advocatus, similar in form, but meaning a professional legal representative; compare our modern terms lawyer, attorney, barrister)"(1991:71).

201 The usage of the term in the Greek and Hellenistic world outside of the New Testament yields the clear picture of a legal advisor or helper in the law court. The Spirit is thus the legal defence of those who have been justified by Chris's death on the Cross. Whilst many of the associations of the term Paraclete are primarily legal, certain non-legal descriptions are also ascribed to the Johannine Paraclete - namely teaching the truth and prophecy (Smalley 1985:230).

Let us now examine the Spirit as teacher of truth.

The Spirit as Teacher of Truth

The Spirit fulfills two role in the Gospel of John:

In relation to the new comma* or church, He is the breather of the new life, creator of

a new community of believers, the legal aid and helper of the believer, and the speaker of

the truth regarding Jesus.

In relation to the world, He is the judge of the world, He convicts the world of sin and

righteousness (John 16:8-10), and is the counsel for the prosecution (Smalley 1985:230)

for those who refuse to believe and choose Jesus.

The Spirit guides the believer into all truth. His task is to reveal the truth set forth in the life and teaching of Jesus (Beasley-Murray 1991:72). The term "the Spirit of Truth" as used in John

(14:17; 15:26; 16:13) was a term current in contemporary Judaism. The Qumran community writings confirm the usage of the term. The Testament of Judah 20:1 confirms that "two spirits await an opportunity with mankind: the spirit of truth and the spirit of error".The spirit of truth thus enables believers to distinguish between truth and error. The Spirit of Truth is thus a familiar term used in contemporary Judaism, a is thus a term which His Judaistic audience could identify with and understand.

202 The Activity of the Spirit

The Spirit is not only like Jesus in nature; He is also like Jesus in activity (Smalley 1985:231).

Almost point by point, what can be said of the Paraclete can also be said of Jesus during His ministry. Of special note is the similarity of purpose regarding the activity of the Spirit as

Creator and giver of new life (John 3)

Counsellor and helper (John 14)

Presence of the Living God (John 14:16-18)

Creator of a new believing community (John 20:22)

The Theology of the Spirit and the Theology of the Church

John's theology of the Spirit is closely related to his theology of the church. The Spirit breathes life into the new community of believers' . The idea and reality of the church as believing community are gradually developed by John. The Spirit is the alter ego of Jesus. He acts in the church and world for Jesus. He is the life-giver to the new community. The Spirit is to the church, what the bodily presence of Jesus was the disciples. Karl Barth notes that with Emmanuel, it was

"God with uns", and with the Spirit, it is "Us with God". The Lord Jesus and the Spirit open up the encounter between God and man. The Creator breathes the new life of the Spirit into the believing community.

The Greek word "Ekklesia" meaning church is not used by John. John does however have a clear theology of the "church" as a believing community, born of the Spirit. 203 5.8 The Creation-Recreation Theme

The Creation-Recreation Theme of John

The creation-recreation theme is an important theme in the Gospel of John. Jesus Christ initiated the first creation. Jesus Christ likewise initiates the second creation. He is also Lord of creation and displays his power in creative acts which are highlighted in the Gospel of John.

Jesus Initiates the New Creation

The Prologue's opening words "in the beginning" are exactly the same words as those introducing the seven days of creation in Genesis (Servotte 1994:10). One cannot but think of the mirror-effect intended here. "It is as if the text wanted to suggest that a new creation has come into being, or at least that there is a relationship between the first creation and the coming of Jesus" (Servotte

1994:10).

John emphasises that the Jesus of whom He speaks is the One who is present in creation as the

Lord of Creation, but that He is also the One who initiates the new creation of mankind. FF. Bruce observes that it is not by accident that the Gospel of John begins with the same phrase ("in the beginning....") as the book of Genesis. "In Genesis 1:1 'In the beginning' introduces the story of the old creation; here it introduces the story of the new creation" (Bruce 1983:28; italics my own).

Just as Jesus was active in the first creation, so too he is active in the new creation. Likewise,

"Just as at the first creation, the Spirit "brooded"' over the primeval chaos and finally brought

'The Hebrew word "Rachaph" is used in Genesis1:2. It means "to brood over, cherishing and vivifying, to be tenderly affected towards, to move over". It is used of a hen hovering over her eggs and

204 order and harmony, so too the Spirit is active in the new creation (or spiritual rebirth). He would bring order, harmony and new vitality to the chaos of Nicodemus' personal life:

There is the first creation and Nicodemus was part of it. But it is a creation that was ruined by the Fall

Now in Jesus Christ there is a new creation effected by the Spirit who was active at the first"

(Wiid 1982:63; numbering my own system)

The Re -creation of Man

The Jesus story focuses on the re-creation of man - "a transformation of the first creation of such magnitude that it can be spoken of only in terms of that first ordering out of the primordial chaos"

(Kysar 1984:15). Just as in the first creation the Lord Creator established order and beauty and harmony from the chaos which existed, so too in the second creation the Creator established a new order from the chaos of mankind.

Redemption and Re -creation

"The Jesus story is not only about the one through whom creation itself was accomplished.

Redemption and creation are not separable acts of the divine, but one continuous act. Creation is the beginning of redemption and redemption the continuation of creation" (Kysar 1984:16).

Creation and redemption go hand-in-hand in the Jesus story. The redemption of man is thus an essential aspect of Christ's Creative work.

tenderly nurturing them to life. So too the Spirit of God "broods" over the new community of God. 205 CHA

CONC- -USI[OhT/ IR:74'SBM

Jesus is introduced as the Creator in the opening statement of the Gospel of John. "Jesus is the one who makes possible the new creation; he inaugurates a new Israel and gives a new centre to Judaism; he initiates a new Passover; he institutes a new worship and is responsible for the new sabbath; he brings about a new

Pentecost; he enunciates a new law of love" (Smalley 1985:241).

Jesus new acts of creation are abundantly evident in the Gospel of John. The Creator gives both physical and spiritual light to the world (John 9), he commands things to happen by His words alone (John 4:50), he offers new life (John 5:26) to both the physically and spiritually dead (Van der Watt 1985:71-86).

He sets men free to live new abundant lives. He is the Creator Incarnate, who has come to live with and amongst His people.

John's development of the creation theme begins in the prologue. Here he introduces Jesus the Messiah as the Creator God who "made all things" (John 1:3). Indeed this same Creator comes to live amongst His creation as a man (John 1:14). Jesus the Creator is empowered to give life, and He gives it to whom He pleases (John 5:21). Indeed this life which He gives is not just mediocre life, but the life of God (the superabundant life (zoe) of God. This new abundant life is both qualitative and quantitative: it is life with a new quality to it - and it is eternal (John 3:16).

206 Jesus completes the creative works of the Father (John 5:36). One such creative work is to give this new life to men (or more specifically, those who believe in the Son Jesus). People can choose to accept this new life which the Son offers, or reject it. People accepting this new life are the 'Sons' of the Light, and those who reject it are the 'Sons' of Darkness. The Sons of the Light are contrasted with the Sons of the Darkness in John. Jesus has come that men might walk in the light and experience the full life of God.

Jesus the Creator is able to create from nothing (creation ex nihilo). This is evident in Jesus's encounter with the man born blind. In the creation of the first man (Adam), God the Creator forms man "from the mud/ dust of the earth"(Genesis 2:7). So too in the Gospel of John, Jesus the Creator forms new eyeballs for the blind man from the "mud/ dust" of the earth (John 9:6). Jesus's ability to form new eyeballs for the man born blind, confirms that He is indeed the Creator God. Only God can give man physical sight.

Jesus the Creator is also able to give life by means of His spoken word (John 4:50). Jesus speaks things into existence. He speaks life into the lifeless young man. This power to speak things into existence is a power unique to God. Jesus reveals in His powerful creative acts that He is the Creator. Indeed His words give life and healing. Jesus gives both physical and spiritual life to men.

Jesus the Creator is also Lord of Life (and Death). The resurrection of Lazarus confirms His authoritative power over life and death. Indeed Jesus displays His mastery over the very finality of human existence

(death) and shows man that there is hope in Him - since He is the Life-giver. Jesus also confirms His mastery over death by himself rising from the dead (a central and important message of the Gospel). Jesus cannot be trapped, nor contained by a small human tomb. His resurrection is confirmation that He alone is the Lord over Life and Death.

206 Jesus the Creator culminates His earthly ministry by "breathing life" into his disciples. Just as God the

Creator breathes life into Adam in the first creation, so here Jesus breathes life into the disciples (the

Creator's new creation). The disciples experience the life-giving power of God the Creator in this new act of creation. Jesus the Creator establishes a new nation with Him as the unifying force. This new community of God is the final culmination of the Creator completing His creative works on earth.

John's creation theology is interwoven in the text of John. Jesus the Creator works alongside the Spirit and the Father in everything He does. Jesus reflects and acknowledges the Father in all that He does. Jesus the

Creator is Emmanuel (God with us). A powerful theme is thus introduced and developed by John, namely that the Creator has come to live amongst His creation.

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