Source: http://blog.biblesoft.com/blog/tag/person-of-christ/
Timestamp: 2019-04-19 02:18:09+00:00

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Here in the Prologue the lo/go$ (Logos, “Word”) of God is referred to as the “true Light” (to\ fw=$ to\ a)lhqino/n, vv. 5, 9), which, in the context of the Fourth Gospel, clearly refers to the divine nature and origin of Jesus, and to the primary purpose of his appearance (incarnation) on earth (vv. 5, 12, 14, 18, etc)—to reveal (make known, “shine forth”) God the Father to humankind (the elect/believers). In vv. 6-8 the statement is made specifically that John (the Baptist) was not the Light, but only came to be a witness to the Light. It is sometimes thought by commentators that this reference, taken together with the remainder of the narrative in chapter 1, as well as the episode in 3:22-23ff, indicates that there were followers of the Baptist who believed strongly that he was the Messiah (cf. Lk 3:15).
Here in verse 15 (and repeated in v. 30) we have the saying by the Baptist (cp. Mk 1:7 par [cf. the earlier note]), which, it would seem, has been given a unique Christological interpretation in its context in the Gospel of John. This interpretation is based on a distinctly Johannine use of the three verbs appearing in sequence—e)rxomai (“come”), gi/nomai (“come to be, become”), and ei)mi (vb. of being, “am/is/was”, etc). It clearly points to Jesus’ identity as the pre-existent Son of God (vv. 14, 18, 34). For a detailed exposition, cf. the discussion in my earlier note (previously referenced).
When we turn to the next four sections (or “days”), the first “day” is the most significant in terms of Jesus’ identity as the Anointed One (Messiah), in comparison with John.
“The Prophet” (o( profh/th$, v. 21b)—most likely a reference to the “Prophet like Moses” (Deut 18:15-20) who, in Jewish (eschatological) tradition, was expected to appear at/before the end-time.
John denies being each of these last two (Prophetic) figures, in response to the question, “What then? Are you…?” It is significant that John denies being “Elijah”, since this identification came to be so well-established among early Christians and, as we have seen, is attested in the Gospel (Synoptic) tradition. According to Mark 9:13 par (and Matt 11:14), it would seem that Jesus himself identified John as the “Elijah (who is) to come”. While, in the Fourth Gospel at least, John the Baptist denies being any of these Messianic figures, he does identify himself as the herald (the “voice”) of Isaiah 40:3ff, which, of course, is also the primary Scripture associated with him in the Gospel Tradition (Mk 1:3 par).
The “Anointed One” here refers to a different Prophetic figure, possibly the one anointed by God in Isa 61:1ff, or the Messenger of the Lord in Mal 3:1ff. Both roles seem to have been applied to Jesus, either at the historical level (during his ministry), or in the earliest strands of Gospel tradition. In this case, there would still be three Messianic figures mentioned in the passage.
It refers to a Messianic end-time (Prophet) figure more generally, whether the type of Elijah, Moses, or something else. According to this view, the figures of “Elijah” and “The Prophet” would only represent two specific Messianic figure types, while John denies being this Messiah in any sense.
Here the historical tradition is given added significance from the standpoint of Johannine theology—that of people (believers) seeing/knowing Christ (as the [true] Light, etc).
The declaration by Nathanael shows that, at the level of the early traditional material, we still find the identification of Jesus as the Anointed One or Messiah (“King of Israel”, i.e. the Davidic Ruler figure-type) and Son of God (in a Messianic sense). However, elsewhere in the narrative, it is clear that the identification has moved beyond this, to a deeper Christological interpretation—of Jesus as the One sent by God, of divine origin, even the pre-existent Son of God. This, of course, is the portrait we find in the Fourth Gospel, from the Prologue all the way to its very end (20:31).
We might expect that this component would have undergone the most development in terms of early Christian interpretation. This is true to some extent, but, as we will see, much of the interpretive development stems directly from traditions established at a very early point. We begin, again, with the core Synoptic tradition, represented by the Gospel of Mark, bringing in as well one example from the early Gospel preaching recorded in the book of Acts. For a detailed study on the background of the title “Anointed One” (i.e. Messiah/Christ), please consult my earlier series “Yeshua the Anointed“.
The use of Isa 40:3 has been discussed in several of the prior notes, as it is the primary Scripture (and prophecy) associated with John the Baptist in the early Gospel tradition. According to Jn 1:23, John himself quotes it in response to questions regarding his own identity. Indeed, on objective grounds, it is possible that Isa 40:3 entered into the early tradition, at the historical level, through the very preaching of John. If so, then we may detect a decided shift in meaning. For John himself, as for the Community of the Qumran texts, it is likely Isaiah 40:3ff had eschatological, but necessarily Messianic, significance. John, through his preaching and baptizing, was fulfilling the role of the Isaiah herald (the “voice”) by preparing people for the coming (end-time) Judgment of God on humankind. This emphasis is clear enough in the Gospel tradition (Mk 1:4; Matt 3:7-10, 11b-12 pars). However, by the time the Gospel of Mark was written (c. 60 A.D.?), the association with Isa 40:3 had been tied more directly to John’s role as forerunner of the Messiah (Jesus, the “Lord” [ku/rio$]).
Malachi 3:1ff, on the other hand, had a more definite Messianic significance at the time of John and Jesus, largely due to the interpretation given to the oracle at the end of the book of Malachi itself (4:5-6 [Heb 3:23-24]), which draws upon traditions involving the prophet Elijah. As part of the growing eschatological worldview among Jews of the Intertestamental period, there was an expectation that Elijah (or a prophet like Elijah) would appear at the end-time, prior to the “day of the Lord”, the day of YHWH’s coming to bring Judgment. Sirach 48:10 expresses this belief, and the Qumran Community envisioned the coming of an Anointed (i.e. Messianic) Prophet figure, drawing upon Deut 18:18-19, as well as the Elijah traditions, and important passages from Isaiah (61:1ff, etc). The text 4Q521 (fragment 2) appears to blend Isa 61:1ff with Elijah traditions and Mal 4:5-6, specifically. On these Messianic figure-types, see Part 3 of the series “Yeshua the Anointed”, as well as my note discussing Mal 3:1ff (“the one coming”).
The Markan Gospel has joined Mal 3:1 to the (earlier) citation of Isa 40:3 in vv. 2-3, establishing the ministry (and identity) of John, in relationship to Jesus. John is the prophet (both “Elijah” and the Isaian herald) who prepares the way for the coming of the Lord’s Chosen/Anointed representative (i.e. the Messiah) at the end-time. This became the standard interpretation among Christians; however, the early Gospel tradition is actually much more complicated, as we shall see.
This will be discussed further in an upcoming note.
Verse 8—The comparison in this saying has already been examined: “I dunked you in water, but he will dunk you in the holy Spirit”. The “Q” version of this saying (Matt 3:11b / Lk 3:16b) emphasizes the association with the coming (end-time) Judgment, by adding “and (in) fire”, along with the saying that follows in Matt 3:12 par. In most of the Messianic thought of the period, the Anointed figure—whether of the Prophetic or Davidic-ruler type—functions as God’s representative who appears prior to, or at the time of, the great Judgment. In Jesus’ own eschatological sayings, it is the “Son of Man” figure (with whom Jesus identifies himself) who is associated especially with the coming Judgment. It is likely that John is also expressing a traditional (Messianic) association with the (Holy) Spirit of God, from passages such as Isa 11:1-9 and 61:1ff.
If we take these two sayings together, at both the historical and early Gospel level, John is prophesying the coming of an (eschatological) figure, anointed/chosen by God (i.e. Messianic), through whom God will exercise Judgment on humankind—saving the righteous ones (who repent), and destroying the wicked. John’s own ministry is preparing people for the coming of this greater/stronger figure.
The coming of the Spirit should be understood in relation to the earlier saying of v. 8, that the “one coming” would ‘baptize’ people in the holy Spirit. This indicates a special relationship between the Messianic figure (Jesus) and the Spirit of God, which is marked by the descent of the Spirit at his baptism.
In verse 12, the Spirit thrusts Jesus out into the desert, where he confronts the Devil and is tested. The language in Mark’s version (cp. Matt/Lk) sounds harsh, but it vividly indicates both the power, and the overriding direction of the Spirit. This episode precedes the beginning of Jesus’ own ministry.
Upon his return, and the start of his ministry, Jesus has power/control over the Devil and all unclean spirits—i.e. spiritual power, with the power of the Spirit being implicit.
Admittedly, the specific Messianic association with the Spirit is fairly slight in Mark’s account, but it will become much more prominent in the Gospels of Luke and John.
Luke’s version (3:22b) is identical, being a personal statement by God to Jesus; in Matthew (3:17), the formula is different, addressed to people generally (and presumably audible to them): “This is my Son…in whom I….” We are accustomed to thinking of Jesus as the Son of God in light of the Christology of a later period; but we should be extremely cautious about reading this into the Gospel account here without further ado. It is much more likely, in the earlier strands of Gospel tradition, and at the historical level, that the significance of this identification was Messianic. Some commentators would dispute this, but the parallel between the Baptism and Transfiguration scenes (to be discussed) would seem to confirm the Messianic significance of the heavenly declaration within the core Synoptic tradition. The idea of the Anointed One (Messiah) as God’s Son relates primarily, if not exclusively, to the Davidic ruler figure-type; for more on this, see Parts 6-8 of the series “Yeshua the Anointed” (cf. also Part 12). The Messianic aspect of this scene is developed in Matthew, and, especially, in the Gospel of Luke.
Here it is specifically stated that God anointed (e&xrisen) Jesus—that is, he was God’s Anointed One (xristo/$). This anointing is said to have been “with/in the Holy Spirit”, almost certainly an allusion to Isa 61:1ff, known as a Messianic passage at the time of Jesus. The only episode from the Gospels which suggests an anointing with the Spirit is the Baptism, and the immediate reference to baptism in v. 37 would seem to confirm this. We must be cautious in attributing this emphasis entirely to Peter (at the historical level), since it happens to be an important theme developed in the Gospel of Luke (as we shall see).
That the second aspect follows upon (and completes) the first may be seen from the saying of Jesus in 8:31 (discussed in an earlier note), when Jesus declares to those who have just recently come to trust in him: “if you remain in my word, you are truly my disciples”.
Here, in verse 12, it is the comprehensive sense of this dynamic—and, especially, the inner aspect—which must be understood by the use of di/dwmi. It is stated that the Son (Word and Light) “gave to them [i.e. believers] the authority to become offspring of God”. This idea of becoming children of God will be discussed in the next note; here, it is important to emphasize the aspect of giving that is expressed—what the Son gives to those who receive him is the ability to be transformed, born anew (from above) through a spiritual birth (cf. 3:3-8).
There is some difficulty in interpreting verse 16 because of the ambiguity surrounding the preposition a)nti/, “against, opposite”, which has a wide range of figurative meanings (“in place of, in exchange for, on behalf of”, etc). Unfortunately, this is the only occurrence of the separate preposition in the Johannine writings, so we cannot compare it with any other instance in the Gospel. In all likelihood, it is meant to express a contrast, which is developed in v. 17—Moses/Jesus, Law/Favor. This suggests a)nti should be understood here in the sense of “in place of”—in place of the favor (xa/ri$) Israel received through the Law, believers have received favor and truth through Christ. The expression “favor and truth” (xa/ri$ kai\ a)lh/qeia) should perhaps be viewed as a hendiadys (two words expressing a single concept)—i.e. true favor. By this interpretation, we need not see Christ as replacing the Law of Moses, though this idea is found at times in the New Testament, both in the Pauline and Johannine writings. A better way of saying it is that the favor of God manifest in Christ is full and complete, while the Torah is only partial, pointing the way to the person of Jesus (cf. Jn 5:39-40). It is out of [e)k] this fullness that all believers (“we all”) receive this (full) favor. If we compare verse 16 in light of v. 12 (cf. above), then this favor (xa/ri$) may be identified with the “authority” (e)cousi/a) that we have been given to become children of God. A careful reading of verse 17 reveals the connection between the verbs di/dwmi (“give”) and gi/nomai (“come to be, become”)—what believers were given is the ability to become. This will be explored in greater detail when verses 12-13 are examined in the next daily note.
The saying of Jesus in Jn 17:8 is noteworthy for the many key-words and terms which are combined in a single verse. Here more than eight key concepts and elements of Johannine vocabulary are brought together. It thus serves as a kind of summary of the thought expressed in the discourses of Jesus, as well as the Johannine writings as a whole, and which I have explored in the recent article on “Knowledge and Revelation in John”.
On the last point, presumably the presence of the Spirit is in mind (14:16-17, 26; 15:26; 16:7ff), though this is not stated.
This establishes the setting of verse 8, which I first give in translation here, and afterwards I will discuss each key word or concept in the order it occurs in the verse. To begin with, the connecting particle o%ti joins verses 7-8 as a single sentence; primarily it relates back to e&gnwkan (“they have known”)—i.e., “they have known…(in) that [o%ti]…”. In other words, it explains what it is the disciples know and how they came to know it.
ta\ r(h/mata (“the words”)—The noun r(h=ma, best translated “utterance”, i.e. something spoken or uttered, I render here generally as “word”. It occurs 12 times in the Gospel (3:34; 5:47; 6:63, 68; 8:20, 47; 10:21; 12:47-48; 14:10; 15:7), always in the plural (r(h/mata, “things uttered, words”). In the Johannine vocabulary, it is largely interchangeable with lo/go$ (“word, account”), though the latter occurs much more frequently (40 times in the Gospel, another 7 in the Letters). The plural r(h/mata perhaps refers more directly to specific sayings or teachings by Jesus, but should not be limited to this sense. In 3:34, these words are identified as those which God the Father speaks (cf. 8:47), the Son saying what he has heard the Father say (14:10, etc). In 6:63, Jesus’ words are identified with (the) Spirit and (eternal) Life (cf. also v. 68). As in the case of the noun lo/go$, Jesus’ word (r(h=ma) is essentially the same as the person (and presence, power, etc) of Jesus himself (cf. 5:47; 15:7). The words (r(h/mata) and word (lo/go$) are to remain/abide in (e)n) the true believer, and the believer in the word(s) (5:38; 8:31, 37; 1 Jn 1:10; 2:5, 14, etc). Later in the prayer-discourse (17:14), Jesus gives virtually the same statement as in v. 8, using lo/go$: “I have given to them your word“. This Word is also closely related to the Name of the Father which was given to Jesus, and which Jesus has given or made known, in turn, to his disciples. On this Name, cf. the attached separate note.
e&dwka$ (“you gave”)—That is, “the words which you gave to me…” (cf. 3:34). On the specific motif of Jesus (the Son) saying and doing what he hears/sees the Father saying and doing, cf. the current article. The verb di/dwmi (“give”) is used quite often (75 times) in the Gospel, including 24 times in the Last Discourse, and 17 times in this prayer-discourse alone. It is thus a most important term, closely tied to the Johannine concepts of revelation and salvation in the person of Christ. Jesus (the [only] Son) comes from the Father, and so receives everything from the Father (see v. 7)—both in the sense of learning and inheriting—as a faithful son. Jesus imitates the Father, as a perfect reflection and representation of God the Father; as such, his words are the words the Father gave him to speak. Again, this word cannot be separated from the name of the Father.
de/dwka (“I have given”)—There is here a simple parallelism—”you gave to me, I have given to them“—which neatly expresses this idea of Jesus (the Son) imitating the Father. The perfect tense of the verb here, which typically indicates past action that continues into the present, may imply the incarnation, i.e. the presence of the eternal Son (and Word) with his people on earth. After his departure, this presence (and Word) will continue and remain with believers through the Spirit. Even more important to the immediate context of chapter 17, is the idea that Jesus has given—manifest (“shone forth”) and made known—the name of the Father to his disciples.
e&labon (“they received”)—Like the verb di/dwmi (“give”), the conceptually related lamba/nw (“take [hold of], receive”) occurs frequently in John (46 times, and another 6 in the Letters), and usually with special theological significance. Jesus receives from the Father (10:18), and the disciples receive from Jesus, though, in the Johannine idiom, to “receive” Jesus specifically means to accept him and his words (3:11, 32-33; 5:43-44; 12:48; 13:20). The verb is also used in connection with the disciples receiving the Spirit (7:39; 20:22; and note also 14:17; 16:14-15). Of special importance is the use of the verb in 1:12 (and cf. v. 16). For more on the image of giving/receiving, cf. the recent article.
e&gnwsan (“they knew”)—The aorist form would be translated literally as “they knew”, though we might have expected the perfect tense (i.e., “they received and have come to know”); yet the aorist matches the previous e&labon (“they received”), with which it is connected. Perhaps Jesus is describing the condition of the disciples at the moment, i.e. “now” (nu=n, see v. 7). A better explanation would be to view the disciples’ receiving and knowing as dual aspects of the same event (“they received and knew”), probably to be identified with the Last Discourse itself (chs. 13-17), centered as it is in the impending death (and resurrection) of Jesus. By participating in the suffering and death (13:1-11ff), symbolically, the disciples have received Jesus in a way that they had not yet been able to do. Through the following Discourse, they likewise receive his word(s) and come to understand. In receiving Jesus (and his word[s]), they also receive the Father and His Word (13:20, etc); similarly, in knowing the Son (Jesus), they also come to know the Father. On this vital theme, cf. the previous notes on 17:3 and 14:4-7, as well as the article on knowledge and revelation in John.
para\ sou (“[from] alongside of you”)—The preposition para/ (“along[side]”) is important in the Gospel of John for expressing the relationship of Jesus to God the Father, and his identity as one who come from the Father—that is, from alongside him, close to him (cf. 1:6, 14). It was used previously in verse 5, where Jesus anticipates his exaltation (death and resurrection) and return to the Father; he asks that the Father honor/glorify him “alongside Himself” (para\ seautou=) with the honor/glory (do/ca) which he held “alongside” (para/) the Father before the world began. A similar idea is expressed in the first part of this sentence (v. 7), where Jesus states that all things the Father has given him come from “alongside” (para/) the Father. It is this that the disciples have now come to know (truly)—i.e., of Jesus’ identity with the Father, that he comes from alongside the Father.
e)ch=lqon (“I came out”)—That is, Jesus came out from being alongside the Father (1:6, 14). On the specific image of Jesus coming “out of” (e)k) God (or, out of Heaven) and coming into the world, cf. the article on revelation in the Gospel of John. This particular verb (e)ce/rxomai) occurs often in John; when it is used by Jesus, it almost always refers to his coming from the Father (cf. 8:42; 16:27-28; also 13:3). In 16:30 the disciples confess this, indicating that now, indeed, they have come to know.
The statement that Jesus goes “toward” (pro/$) the Father is important, and the basic expression occurs numerous times in Gospel of John. In the prologue, the orientation of the eternal Word (Lo/go$) is toward (pro/$) God the Father (1:1-2), and the Son ultimately goes back toward Him (13:1, and throughout the Last Discourse). Similarly, the preposition is used for people (believers) who come to Jesus—toward him, toward the light, etc., as in 3:20-21; 5:40; 6:35, 37, 44-45, et al. It is only in coming toward the Son (Jesus), that is, by believing/trusting in him, that one is able to come toward the Father. This dynamic is not spelled out in detail, but the basic image in the Last Discourse is that Jesus will return (future eschatology) to bring believers with him to the Father (14:3; 17:24, etc). However, at the same time, in a different sense (‘realized’ eschatology), the Father (with the Son) is already present with believers, residing in them (14:23, etc). Both aspects are found in chapter 14, and both should be understood as relating to the idea of Jesus as the way to the Father. That he is the only way was expressed already in the parable/illustration of the shepherd and sheep-fold in chapter 10 (vv. 1-5)—Jesus is both the door leading into the sheepfold (vv. 7-9) and the shepherd who guides the sheep into the fold (vv. 11-16). Something of the same image of the door is certainly implied in 14:6, since Jesus speaks of believers as coming to the Father through (dia/) him.
The motif of the way (o(do/$) was extremely important in the earliest Christian tradition, though, without the book of Acts, this fact would have been almost completely lost to us. One of the earliest names or labels for Christians and Christianity was, collectively, “the Way” (o( o(do/$)—cf. Acts 9:2; 19:9, 23; 22:4; 24:14, 22. This is perhaps the most distinctive and precise parallel between early Christians and the Community of the Qumran texts (Dead Sea Scrolls), since both referred to themselves this way. Both traditions would seem to derive from an interpretation of (and identification with) Isaiah 40:3ff, which, in combination with Mal 3:1ff, would be associated with the early Gospel traditions regarding John the Baptist and the beginning of Jesus’ ministry—cf. Matt 3:3; Mark 1:3; Luke 1:16-17, 76ff; 3:4; Jn 1:23. For Isa 40:3 and the religious identity of the Qumran Community, cf. especially the ‘Community Rule’ [1QS] 8:12-16.
Here we see one of the clearest differences between the Gospel of John and the Gnosticism of the 2nd century A.D. In the Johannine Gospel, Jesus himself (i.e. the person of Christ, the Son) is the way. By contrast, in the ‘Gospel of Truth’, the way is the gospel (message), the revelation of truth which Jesus brings to the Elect (believers). This is a seemingly small, but very significant difference, and it thoroughly colors how one understands “knowledge” (gnw=si$) from a Christian (and Christological standpoint). The emphasis on knowledge will be addressed in relation to the final verse (14:7) to be discussed here, in the next day’s note.
Because of the very distinctive—and extensive—use of terms related to knowledge and revelation in the Johannine writings, it has been necessary to devote a separate supplemental article to this topic. The vocabulary, language and imagery used in the discourses of Jesus in Gospel are so close, at many points, to that in the letters, that most scholars ascribe them to a single Christian community or “school” of authorship. Tradition establishes the apostle John as the author of the Gospel and letters both, though, strictly speaking, they are all anonymous works. Regardless of how one theorizes the actual authorship of the writings, there is strong evidence that, in the discourses of Jesus, the actual words of Jesus—i.e. the historical sayings/teachings—have been edited and given an added interpretative layer within a literary dialogue (and homiletic) format.
The verb ginw/skw (ginœ¡skœ, “know”) occurs 56 times in the Gospel, and 26 in the letters—more than a third of all occurrences in the NT (222). Interestingly, the related noun gnw=si$ (gnœ¡sis, “knowledge”), is not used (on this, cf. the following special note).
The verb ei&dw (oi@da) (“see”), which is essentially interchangeable with ginw/skw in Greek at the time of the New Testament, occurs 85 times in the Gospel, and another 16 in the letters—again, more than a third of all occurrences in the NT.
The noun fw=$ (“light”), 23 times in the Gospel, 6 in the letters (29 out of 73 in the NT); in addition, we have the related verbs for giving/shining light: fai/nw (3), emfani/zw (2), fanero/w (15).
The main passages expressing this knowledge of the Father are: Jn 5:32; 7:29; 8:14, 19, 55; 10:15; 12:50; 13:3; 15:15; 17:25. Frequent in the discourses of Jesus is the idea that the Son has seen and heard the Father, and does/says what he sees/hears the Father doing/saying. This is expressed in Jn 3:32; 5:19ff; 6:46; 8:26, 38, 40; 12:49-50; 15:15 (cf. also 10:18, 37; 14:10; 17:6-8). The basic image derives from daily life—the dutiful son, as a pupil or apprentice, imitates his father, following the pattern and example of behavior. In 16:13, it is extended to the Spirit, who, like the Son (and as the abiding presence of the Son in the believer), will speak (only) the things he hears from the Father.
An interesting example is Jn 1:18, where the verb e)chge/omai (“lead/bring out”) is used. The statement (by the author) emphasizes that no one has ever seen God, but that Jesus, the unique Son (of God) “…the (one) being [i.e. who is/dwells] in the lap of the Father, this (one) has brought (Him) out”—i.e. brought God out in the sense of declaring and making Him known.
More common is the verb fanero/w (“make/cause [to] shine [forth]”), where it refers to Jesus making God known (17:6)—especially His work and power (through miracles, etc), as in 2:11; 9:3; the same is expressed by the verb deiknu/w in 10:32; 14:8. It is also used in reference to Jesus’ appearing to his disciples—1:31; 14:21f; cf. also 7:4. In 1 John, it occurs in the more traditional sense of Jesus’ appearance (and future appearance) on earth (1:2; 2:28; 3:2, 5, 8, also 4:9).
Closely related is the key motif of Jesus as light (fw=$)—Jn 1:5-9; 3:19ff; 8:12; 9:5; 11:9; 12:35-36, 46; and cf. also 1 Jn 1:5-7; 2:8-11. John the Baptist is also a light (5:35) , but only insofar as he reflects and reveals the true light (1:5ff). The verb fai/nw (“shine light”) occurs in 1:5; 5:35; 1 John 2:8; while e)mfani/zw (“make [light] shine in”) is used in Jn 14:21-22 associated with the personal (abiding) presence of Jesus in the believer.
It is specifically Jesus’ disciples (believers) who come to know him (the Son). The main references are Jn 6:69; 8:28; 10:4-5, 14-15, 27, 38; 14:9, 17, 20; 17:3, 7-8, 23; cf. also 3:11; 18:21. People see the signs (miracles, etc) which Jesus does (2:23; 4:19, 48; 6:2, 14, 26; 11:45), and also come to see him (on this narrative motif, cf. below). They also hear his voice—cf. 3:29; 5:25, 28, 37; 12:29f; 18:37, and note 4:42; 11:43f; 20:16. Through the Son, believers see and hear the Father—this motif is frequent (cf. above), but emphasized particularly in Jn 14:7-8ff; 17:3.
By contrast, the “world”—that is, unbelievers—do not know him. Even Jesus’ own disciples have difficulty understanding, and are unable to know completely. This is a theme which runs throughout the narrative; of the many references, cf. 1:10, 26, 31, 33; 4:32; 7:27-28; 8:14, 19, 55; 9:29; 12:35; 14:9, 17; 15:15, 21; 16:3; 17:25; 20:14. The contrast is part of the dualism in the Johannine writings (to be discussed in Part 6). It is also expressed through the contrast of seeing vs. not-seeing (i.e. blindness)—chapter 9; 12:40; 1 Jn 2:11.
In the letters of John, knowing Christ essentially functions as a central point of religious identification, marked especially by the presence and manifestation of Christian love—cf. 1 Jn 2:3ff, 13-14; 4:2, 6-8, 16; 5:19-20; it also includes the same dualistic contrast found in the Gospel (1 Jn 2:11; 3:1, 6, etc). Likewise, the twin motif of seeing/hearing occurs (1 Jn 1:1-3; 3:11; 4:14; 2 Jn 6), as well as the specific idea of knowing the Father by way of the Son (4:8ff, 12, 14; cf. also 2:23; 5:9; 2 Jn 9).
Jesus’ knowledge of his disciples (believers), as those chosen and given to him by God (cf. below), is emphasized in Jn 2:25; 6:64; 10:14, 27; 13:11, 18. Within the narrative, the various references of Jesus coming to his disciples (cf. below) and, specifically, seeing them (1:42, 48; 11:33; 19:26, etc), take on added meaning. A reciprocal relationship is expressed—Jesus sees (and comes to) believers, who also see (and come to) him. Ultimately, these passages are tied to an overriding sense of Christian identity, for believers as those who come from (or out of) God, just as Jesus himself comes from God. This motif will be discussed next.
The rich treasury of Johannine language and imagery can only be surveyed partially here. I will endeavor to point out a few of the most relevant ideas and expressions used in the Gospel and letters.
This often involves the specific preposition e)k (lit. “out of”). Frequently Jesus speaks of himself (the Son) as coming from, or “out of”, God—Jn 7:17; 8:42; 16:28ff, and cf. also 1:14; 3:2; 17:5; 1 Jn 1:2. More or less synonymous is the idea of his coming out of heaven (or “above”), as in Jn 3:13, 27, 31; 6:32-33ff; 8:23. The (spatial) dualism of above/below, heaven/earth, etc., is related to the conceptual dualism of Jesus “stepping down” and “stepping (back) up”, using the related verbs katabai/nw and a)nabai/nw. As Jesus came down out of heaven (from God), so he will be returning back into heaven (to the Father). At the same time, those who believe in him, are also said to be “(out) of God”, especially under the image of being born from Him—Jn 1:12-13; 3:3ff; 8:47; 18:37. This will be discussed further in Part 5 (on Election/Predestination). Being “of God” is important in the Johannine letters as signifying Christian identity—cf. 2:16, 29; 3:9-10, 19; 4:2-3ff; 5:1, 4, 18-19; 3 Jn 11.
Related to the concept of Jesus coming from God, out of heaven, is the specific motif of his coming into the world. This is expressed most clearly in Jn 1:9, 11; 3:31; 5:43; 8:14; 9:39; 11:27; 12:46-47; 18:37. For the closely connected use of the verb fanero/w (“make to shine, make manifest, cause to appear”) to describe this appearance of Jesus on earth, cf. above. Coming into the world also means coming to the people—to human beings generally, but also to the people Israel, and, more specifically, to the people (believers) chosen by God.
Disciples/followers come to Jesus—1:39*, 46*; 4:29f*, 40; 5:40; 6:5, 19*, 24ff, 44-45; 7:37; 10:41; 11:32*; 12:21*; 20:8ff*, etc.
The Spirit coming to believers—16:7ff, cf. also 14:16-17, 26; 15:26, and 7:39.
Believers coming to the Father (through Jesus)—14:3, 6, also 17:24.
In the Gospel, Jesus is identified as (the Son) who was sent by God the Father, using both verbs a)poste/llw and pe/mpw: the references are too numerous to mention them all—3:17, 34; 4:34; 5:23-24, 30, 36ff; 6:38-39, 44, 57; 7:16, 18, 28-29, et al. The Spirit is also sent by the Father (and the Son) to believers, 14:26; 15:26; 16:7; and Jesus sends forth his disciples (believers), just as the Father sent him (4:38; 17:18; 20:21).
As in the Pauline letters, the Johannine writings frequently refer to believers being “in” (e)n) Christ, just as Christ is “in” the believer. Sometimes this is specified in terms of truth, love, or the word(s) (logo$, r(hma) of Jesus. Most frequently, it involves the verb me/nw (“remain, abide”), which becomes a distinctly Johannine theme and unique for an understanding of both revelation and the believer’s religious identity (in Christ). For more on this latter point, cf. the discussion in Part 4.
The frequency with which both aspects are mentioned together, side-by-side, is striking.
One other way revelation is expressed in the Gospel of John is with the verbs di/dwmi (“give”) and lamba/nw (“take [hold of], receive”). These two verbs occur together at the beginning of the Gospel, in 1:12, 16-17 (cf. the note on these), and again at several points throughout. God the Father gives to the Son, who, in turn, gives to his followers (believers). At the same time, believers themselves are among the things given by God to Christ (17:2ff). Those who trust in Christ and come to him also receive him. In 17:8, the verbs lamba/nw and di/dwmi are used together, along with ginw/skw (“know”); I discuss this verse in a separate daily note. For more on the prayer-discourse of chapter 17, cf. my earlier note on 17:3.
Finally, we should mention the numerous occurrences of the term do/ca (“esteem, honor”, i.e. “glory, splendor”, esp. when used of God), along with the related verb doca/zw. While do/ca is related to the idea of divine revelation throughout the New Testament, it carries special significance in the Gospel of John, as it is distinctly tied to the person of Christ, and his identity with God the Father. This glory/splendor is at the center of the two-sided presentation of Christ in the Gospel—his descent (stepping down) from God the Father, and his ascent (stepping up) back to the Father. The death and resurrection/exaltation of Jesus stands between these two points, much as the vision described in Jn 1:51, which is offered as a vision of glory of God/Christ promised to believers (cf. also 3:3, 36). For the key passages referring to do/ca, cf. Jn 1:14; 2:11; 5:44; 7:18; 8:50, 54; 11:4; 12:23, 28, 41, 43; 13:31-32; 14:13; 15:8; 16:14; 17:1ff, 22ff. These cover virtually the entire range of meaning connected with the idea of revelation in John.
In the previous daily note, I explored the context and setting of Col 2:2-3 in the letter, examining the structure, language and imagery being employed. Today, I will look more closely at these specific verses.
As I discussed previously, the language used here echoes and repeats that of the exordium (introduction), especially in the first sentence (spanning vv. 9-20), which is sometimes referred to as the “Christ hymn” of Colossians. Let us begin by comparing 2:2-3 with 1:9.
In 2:2, he uses the word plhrofori/a, which is somewhat difficult to translate. Literally, it indicates something which is carried or brought out fully, often in the sense of something being demonstrated convincingly; it thus connotes the idea of confidence or assurance i.e., that something is true or will be accomplished, etc. This “fullness” Paul wishes for the Colossians is defined and qualified with prepositional phrases and genitive chains using the key words gnw=si$/e)pi/gnwsi$ (“knowledge”), su/nesi$ (‘comprehension’) and sofi/a (“wisdom”).
These two phrases are parallel and apposite (placed side-by-side), the second explaining the first—that which is fully brought together in the mind of believers is the knowledge of the secret of God. This begins with the hearing of the Gospel, but continues through the Christian life, through the work of the Spirit. The Holy Spirit is not specifically mentioned here in 2:2-3, but it may be inferred from the wording of 1:9 where the comprehension/understanding (su/nesi$) is characterized as pneumatiko/$ (“spiritual, of the Spirit”). In 2:2 (as in 1:9-10) the word translated “knowledge” is e)pi/gnwsi$ rather than the simpler gnw=si$ (which is used in 2:3). The compound form often signifies a more thorough, complete, or intimate knowledge about something (or someone). It can also carry the sense of recognition or acknowledgment. The distinction and range of meaning can be difficult to translate effectively in English without losing the etymological connection.
This association would tend to negate any sort of markedly gnostic interpretation of the Christian message, by connecting knowledge with the sacrificial death of Christ. Though this particular soteriological aspect is not brought out in Colossians until the main portion of the letter (see vv. 8-15), it is central to Paul’s own understanding of the Gospel. One need only consult the discussion and line of argument in 1 Cor 1:18-2:16 to find this expressed most vividly—that it is in the Gospel as the “word of the cross” that God’s wisdom is most perfectly conveyed, destroying the empty and inferior “wisdom” and “knowledge” of the world.

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