Category: New Testament - Wittenberg Door Campus Ministry

Eucharist in John

2/23/2023

2/23/23
Scholarly Reflections

LaVerdiere, Eugene. "Chapter Eight: Bread from Heaven: The Eucharist in John's Gospel." Seven: The breaking of the Bread: The Eucharist in the Acts of the Apostles."The Eucharist in the New Testament and the Early Church. Collegeville, Minnesota: The Liturgical Press (Pueblo), 1996, 96-111.

LaVerdiere understands John's Gospel to be based on traditions gathered and collated from sometime in the 50s until its composition in the late 90s. He therefore takes the material to reflect changes that occurred in that early community (LaVerdiere 1996, 112). Jesus is presented as the bread of life who came from heaven. This is unique among the Gospel accounts (LaVerdiere 1996, 113). The symbolic and sacramental images are unmistakable. Amid the symbols, Jesus is active, engaging in symbolic words and actions.

LaVerdiere takes the eucharist as generally being among the presuppositions made by John. His focus is more on its significance than on its existence (LaVerdiere 1996, 114). The images of blood, water, bread, and wine therefore serve as indicators of an underlying eucharistic significance. The more clear passages in John are in John 6, John 13, and John 21, where Jesus feeeds and teaches a multitude, his disciples, and specifically Peter, James, and John (LaVerdiere 1996, 115).

LaVerdiere takes John, as with Paul, the Synoptics, and Acts, to be a response to "concrete situations" here, in the Johannine community (LaVerdiere 1996, 116). However, he takes John to have developed and to reflect multiple levels of change over time (LaVerdiere 1996, 117). He discusses a number of discourses, after the Last supper, which he takes to be farewell discourses but which speak to different challenges within the life of Christians. Yet, there is a constant and enduring emphasis on Jesus, the Word of God who became flesh and who satisfies our needs (LaVerdiere 1996, 118).

LaVerdiere describes John's eucharistic theme by discussing John 6 in some detail (LaVerdiere 1996, 119ff). Christ feeds a large crowd in a miraculous act. He identifies himself as the one who gives bread, and thus life, to the people. It strikes LaVerdiere as odd that Jesus distributes the bread, but that John does not mention his breaking the bread. However, the bread is borken into fragments by the time it is cleaned up (LaVerdiere 1996, 120). Though we are not told the significance of the difference, it was told this way consciously. The apparent interruption in the narrative by Jesus' walking on water serves to describe Jesus' sovereign power. The teaching, resumed the next day, is of Jesus as the bread of life (LaVerdiere 1996, 123). He effectively emphasizes that he is the only eternal nourishment, and is essential to his disciples.

Eucharist in Acts

2/22/2023

2/22/2023
Scholarly Reflections

LaVerdiere, Eugene. "Chapter Seven: The Breaking of the Bread: The Eucharist in the Acts of the Apostles."The Eucharist in the New Testament and the Early Church. Collegeville, Minnesota: The Liturgical Press (Pueblo), 1996, 96-111.

LaVerdiere considers Luke and Acts to be a unified work in two volumes, composed with an expectation that the volumes would be read together in such a way that they would be seen as interdependent (LaVerdiere 1996, 97). Luke's writing style shows him to be an historian, steeped in culture and other events, particularly of the earlier Christian period.

While Luke's Gospel account portrays the origin of eucharist, the account of Acts tracks the development of eucharist (LaVerdiere 1996, 98). This is done, however, not through narratives of meals, but "through summaries of life in the primitive community, community assemblies, apostolic discourses, missionary experiences, and community decisions affecting the Church as it grew and became more diversified" (LaVerdiere 1996, 98).

LaVerdiere sees this eucharistic theme in Acts signalled by the mention of Jesus eating with the disciples before his ascension, then continued as the Christians continue in communal life, including breaking bread (LaVerdiere 1996, 99). These activities, like eating food, are related to sustaining life and growing. breaking bread, i.e., dining, is closely related to the ongoing theme of inclusion of both Jews and Gentiles in the body of Christ (LaVerdiere 1996, 100). The use of meals with Jesus and his disciples, then the actions of the community together serve to depict a growth of relationship which oculd withstand various trials.

LaVerdiere tracks some of the trials which arose in early Christian circles, particularly as the Church spread from being essentially Jewish to including more Gentile believers (LaVerdiere 1996, 105). The growth involved language and cultural diversity, which provoked some level of conflict, evidenced in Acts 6:1-7. By resolving the dispute over distributing food, the apostles were free to devote themselves to prayer, their primary work (LaVerdiere 1996, 106).

The next wave of growth, from Antioch to the Aegean world, was a matter of purposeful missionary work. This involved a good deal of cooperation among different leaders and groups (LaVerdiere 1996, 107).

As we approach the end of Acts, LaVerdiere notes a journey o Paul to Rome by way of Jerusalem. He considers this as a parallel to Jesus' journey to the passion and resurrection by way of Jerusalem. In these moves, salvation is brought to the world community, pictured by the Roman Empire (LaVerdiere 1996, 108). The eucharistic image is especially present in Paul's journey when, as there is an impending shipwreck, they pray, break bread, and then survive the loss of the ship.

Eucharist in Luke

2/21/2023

2/21/2023
Scholarly Reflections

LaVerdiere, Eugene. "Chapter Six: Dining in the Kingdom of God: The Eucharist in Luke's Gospel." The Eucharist in the New Testament and the Early Church. Collegeville, Minnesota: The Liturgical Press (Pueblo), 1996, 79-95.

LaVerdiere evaluates eucharistic themes in Luke's Gospel, which he assigns the relatively late time of about 85 A.D., similar to his estimate of the composition of Matthew (LaVerdiere 1996, 79). The account in Luke is intended to speak to a Gentile audience, unlike the account in Matthew.

LaVerdiere distinguishes between the Last Supper, as a formal communal meal, and the Eucharist, also a formal meal (LaVerdiere 1996, 79). While in the Last Supper Jesus acts as the host and nourishes his guests, in the eucharist, LaVerdiere says, "Jesus is present among us as a participant, but also as nourishment, sharing his person with us and inviting us to do the same" (LaVerdiere 1996, 80). The two meals, in LaVerdiere's view, were conflated by the New Testament authors, a phenomenon made apparent to him through the fact that when the authors of the Gospels tell about the Last Supper, they include a form of the institution narrative. LaVerdiere sees much more discontinuity between the meals than this reader does.

Luke's presentation of eucharistic elements reflects his "interest in history, in liturgical tradition, in the discourses of Jesus, and in the meaning of meals" (LaVerdiere 1996, 81) Luke's presentation is, in some elements, spread across the Gospel and Acts. For instance, there is only one miraculous feeding of a multitude in the Gospel, set in Galilee (LaVerdiere 1996, 82). In Acts, there are instances of breaking bread in Gentile contexts.

Luke's Gospel records ten meals of Jesus, as well as parables and other statements closely related to food (LaVerdiere 1996, 83). Each instance shows an aspect of Christian lfie and ministry.

LaVerdiere briefly describes the different Christian communities which he thinks led to the development of the different canonical Gospels. In the Lukan community he describes a setting in which the Gospel was proving to reach universally. This would spur them "to position themselves in relation to the entire world" (LaVerdiere 1996, 85). He describes challenges based on success as well as leaders who needed to be reminded to care for the poor.

LaVerdiere discusses the different meals with Jesus in Luke in order, showing in each one a different focus on a needed element within the Lukan community as he has envisioned it (LaVerdiere 1996, 86ff).

The Last Supper meal is presented in Luke as a Passover meal, but here the first Christian Passover (LaVerdiere 1996, 89). LaVerdiere presents a chart of the parallels between Mark, Luke, and 1 Corinthians, before describing the way Luke particularly points not only to a fellowshp meal, but to the Passover and its significance in redemption (LaVerdiere 1996, 89ff).

LaVerdiere further takes the meals with Jesus after the resurrection in Luke to have eucharistic significance. In both instances, Jesus blesses the people in light of his finished work as he breaks the bread for the people who are facing discouragement (LaVerdiere 1996, 92). The breaking of bread became the way Jesus' people entered into his passion and resurrection.

Eucharist in Matthew

2/20/2023

2/20/2023
Scholarly Reflections

LaVerdiere, Eugene. "Chapter Five: For the Forgiveness of Sins: The Eucharist in Matthew's Gospel." The Eucharist in the New Testament and the Early Church. Collegeville, Minnesota: The Liturgical Press (Pueblo), 1996, 65-78.

LaVerdiere dates the composition of Matthew at about 85 A.D., and considers Mark to be a strong influence on it (LaVerdiere 1996, 65). An emphasis on forgiveness of sins, one of the historic hallmarks of Christianity, is closely related to the eucharist in Matthew's Gospel. LaVerdiere considers the forgiveness of sins to be central to Matthew's Gospel, not only in the account of the Last Supper, but in other places as well, such as the Sermon on the Mount and the Lord's Prayer, and in Matthew 18 which speaks of reconciliation (LaVerdiere 1996, 66).

At first glance, LaVerdiere finds Matthew's view of the eucharist to be similar to Mark's (LaVerdiere 1996, 68). The diferences are normally related to the mix in the community of those from a Jewish and those from a Gentile background. LaVerdiere sees this as a growing challenge after the destruction of the Temple in 70 A.D. At that time, it became more important to many that they maitain a distinctive Jewish identity (LaVerdiere 1996, 69).

The miraculous feeding of thousands in Matthew suggests the eucharist. While in Mark the events are placed in close relation to the mission of the disciples, in Matthew they are more closely related to the life of the community as a whole (LaVerdiere 1996, 70). Jesus is seen as the one who provides bread for his assembled people. Breaking of bread is also associated with healing the sick, a show of present forgiveness, in Matthew (LaVerdiere 1996, 71).

LaVerdiere observes that in Matthew's telling of the feeding of thousands, distribution of fish is absent. He takes this to indicate reference to a symbolic meal rather than a full meal, which would likely include bread and fish (LaVerdiere 1996, 72). This suggests to him a later date, by which time the meal and the eucharistic ritual were separated.

In the Last Supper narrative, LaVerdiere notes that Jesus is not only more explicit about the disicples taking the bread so as to eat it, but also that Jesus particularly sas the cup is for forgiveness (LaVerdiere 1996, 75). Forgiveness remains central to Matthew's message, and this is a eucharistic theme.

Eucharist in Mark

2/17/2023

2/17/2023
Scholarly Reflections

LaVerdiere, Eugene. "Chapter Four: In the Following of Christ: The Eucharist in Mark's Gospel." The Eucharist in the New Testament and the Early Church. Collegeville, Minnesota: The Liturgical Press (Pueblo), 1996, 46-64.

LaVerdiere points out that the canonical Gospel accounts were written later than some of the New Testament epistles, and that they were retellings of material which was already traditional (LaVerdiere 1996, 47). LaVerdiere sees Mark's Gospel as focused on baptism and eucharist, with the imagery running throughout the narrative. This emphasis would have been natural to the evangelists, as after the resurrection Jesus appeared to and ate with his disciples. They would have naturally taken the eating as significant of Jesus' presence in the resurrection.

The eucharistic narrative, as was passed to and by the apostle Paul, was part of the practice as a matter of liturgy, before the time of composition of the Gospels (LaVerdiere 1996, 47-48). LaVerdiere asserts that, although the liturgical words had been present, Mark was the first person ever to write the account of the Last Supper. He takes this to be in the period of 66-73, during the first Jewish revolt against Rome (LaVerdiere 1996, 48). In a time of distress such as that, the Christians needed the hope of Jesus in powerful ways. Therefore, Mark focused on "the beginning" of the Gospel, rather than the end of days. The Gospel was intended to bring new hope (LaVerdiere 1996, 49).

Though the high point of eucharist in Mark is at the Last Supper in chapter 14, LaVerdiere sees the bulk of the body of the Gospel as emphasizing eucharistic themes (LaVerdiere 1996, 51). Since the liturgy was already known to Christians, those who read the Gospel account would be able to see the themes, such as breaking bread, bread in a desert, and the like. The first eight chapters of Mark focus on a mission which is universal in its scope. It is about gathering all nations together in Christ, and it does it frequently through breaking bread and feeding crowds (LaVerdiere 1996, 52). LaVerdiere explains at some length how details in the narrative point both to Old Testament examples of God's provision for all nations and also to elements of eucharistic liturgy (LaVerdiere 1996, 54ff).

After chapter 8, LaVerdiere sees Mark pursuing the importance of the cup and the theme of drinking (LaVerdiere 1996, 58ff). Again, he sees and examines points where a cup, wine, or drinking point to God's redemption and specific elements of eucharistic liturgy.

Is "Gospel" a Genre?

12/5/2022

12/5/22
Scholarly Reflections

Petersen, Norman R. "Can One Speak of a Gospel Genre?" Neotestamentica 28:3 (1994), 137-158.

While scholars such as Willem Vorster, in whose memory this special edition of Neotestamentica was prepared, would assert that a Gospel is a subgenre of narrative and is akin to the ancient biography, Petersen argues that there is not enough similarity among the canonical Gospels to classify them as one particular genre (Petersen 1994, 137-138). The category and appellation of the titles assigned to the canonical Gospels appears in the later second century and, in Petersen's view, is an ecclesiastical category rather than a distinct literary category. Further, some of the non-canonical works referred to as "gospel" fit more clearly into other genres (Petersen 1994, 139). This strongly suggests not a literary genre but a classification of the content. A possibly productive means of analysis is to consider the works in terms of literary of historical criticism so as to identify factors which they may have in common other than the presence of one main character, thus leaving them as biography.

Petersen further questions whether the Gospels actually fit into the subcategory of narrative which we consider to be biography (Petersen 1994, 140). Matthew is often considered to be more akin to a church manual than to a biography (Petersen 1994, 141). In it, the author uses the narrative to strengthen the argument for the authoritative teaching of God's commands, according to Petersen. Luke, then, appears to Petersen more as the first volume of a history in two parts, setting the stage for Acts to tell about "a new people of God" (Petersen 1994, 141). Mark and John, though they may have drawn on different sources, bear similarities which Petersen ascribes to a dependence on early Christian preaching, leading to creation of a narrative account of events (Petersen 1994, 142). The different Gospels, then, do not have substantial agreement of form which he would expect to indicate a genre.

Petersen acknowledges that numerous scholars have seen particularly Matthew, Mark, and John as fitting the category of biography, but in accord with the conception of an earlier time which did not expect a very comprehensive flow of character development (Petersen 1994, 143).

Considering Mark and John to be biographies raises a number of questions, particularly those of the actual nature of literary or historical criticism and the significance of genre to hermeneutics (Petersen 1994, 145). Petersen considers the work of E.D. Hirsch on literary genre to be important in this regard. Hirsch "saw that the genre of the whole informed the composition of the parts into a textual whole" (Petersen 1994, 145). This redefined genre to serve as a part of a cultural code, therefore to have a great deal of importance in the way a culture would understand communication. In Petersen's analysis, Voorster allowed for too broad a defintion of "gospel" which eroded the specificity of its meaning and thus robbed it of the ability to clearly define how the term should be understood (Petersen 1994, 146).

Petersen goes on to summarize arguments he has made elsewhere about the content of the canonical gospels, which illustrate the substantial differences, indicating a lack of generic unity (Petersen 1994, 147-149).

Vorster made a differentiation between "genre" and "text type" which Petersen explores in some detail, as the distinction is not naturally clear (Petersen 1994, 149). Though the terms may appear synonymous, Petersen evaluates their usage to seek shades of difference in meaning. Both Todorov and Ben Amos suggest that genre describes structure found inductively while text type refers to deductive elements of literary analysis (Petersen 1994, 150). The genre is specific to a culture while the type is universal in nature. Types of plot, then, would easily cross from genre to genre, as we may observe in the different writings called gospels (Petersen 1994, 151). Furthermore, while the plot type could be used in a variety of genres, plot elements can do so as well. Petersen considers Mark and John to have different plot types even though they have elements in common (Petersen 1994, 152). He considers this to be a fairly common feature in various forms of folk tale or even in Homer. As an example he describes stories involving concealment and recognition. The type of plot being used has a profound impact on the way an author would expect the work to be understood (Petersen 1994, 155). Petersen concludes that this is the proper interpretive key.

John's Gospel as Historical Writing

12/2/2022

12/2/22
Scholarly Reflections

Bauckham, Richard. "Historiographical Characteristics of the Gospel of John." New Testament Studies 53 (2007), 17-36.

Bauckham observes that within Johannine scholarship there is a temptation to make a sharp distinction between history and theology, and to treat John's Gospel as a work of theology which takes little or no interest in history (Bauckham 2007, 17). Bauckham attempts to deal with the question by considering whether the work fits into the broader category of historiography. While the Gospels have recently been broadly considered to belong to a biographical genre, they may fit into that category less well than into the category of history. Bauckham notes that about the time of the first century, historiography had been developing an interest in biographical details (Bauckham 2007, 18). Bauckham moves on to evaluate John's Gospel in terms of important characteristics of historical writing.

Topographical and other geographical concerns are a salient feature of historical writing. John's Gospel provides numerous topographical references (Bauckham 2007, 20). While there is some doubt about some of the references, John does appear to have known the territory where the events of the Gospel took place. He writes as someone who is well informed on these matters. Further, an attempt to see the topographical material as uniformly theological in its importance becomes forced and difficult to maintain (Bauckham 2007, 21). Further, Bauckham notes that while John's Gospel records fewer distinct events than do the Synoptics, he has a large number situated at places not recorded in the Synoptics. Yet they tend to have relatively precise locations. This further suggests historical writing (Bauckham 2007, 23).

John's Gospel also has clear time indicators, mostly centered around Jewish festivals but also a week with counted days at the start and end of the events (Bauckham 2007, 24). The dating in John is more precise than in the Synoptic Gospels. While biographical writing frequently provides some chronology, it is normally more topical. This is the recognized pattern of the Synoptics, but not of John (Bauckham 2007, 25).

Bauckham freely concedes that John's Gospel is highly theological in nature. Yet he sees that theology to be rooted in an historical account, for the most part (Bauckham 2007, 25). Biographies, especially those of philosophers or teachers, normally do not emphasize topography or chronology to any great extent, as John's Gospel does. Bauckham explains, "The Johannine Jesus, however, is not primarily a teacher. His teaching is ancillary to his deeds"

Jesus The True Prophet

12/1/2022

12/1/22
Scholarly Reflections

Akagi, Kai. "The Light from Galilee: The Narrative Function of Isaiah 8:23-9:6 in John 8:12." Novum Testamentum 58 (2016), 380-393.

Akagi considers the context of John 8:12 in the overall flow of chapters 7-8 and concludes that it uses an allusion to Isaiah 8:23-9:6, in the Septuagint numbered 9:1-7, to answer the objection of John 7:52 (Akagi 2016, 380). He briefly surveys interpretations which have suggested the verse as an allusion to some external source. The imagery of light and darkness is very common in the Old Testament and is not uncommon in early Christian sources. However, a purpose for placement at 8:12 has not been widely studied (Akagi 2016, 382).

Akagi observes the Pericope Adulterae, which he considers a later insertion, may obscure the context of verse 12 as a continuation of the material found in John 7 (Akagi 2016, 383). 8:12 may easily be understood as recalling the language of Isaiah 9:1 and, when the Isaianic context is taken into acount, make a strong argument for Jesus' identity as the Davidic Messiah who needs to come from Galilee. Akagi surveys a variety of commentaries and articles which suggest the relationship but fall short of affirming it (Akagi 2016, 384). John's frequent use of Isaiah may strengthen the case for an allusive statement (Akagi 2016, 385).

In John 7:52 the Pharisees had asserted that no prophet arises from Galilee (Akagi 2016, 387). Akagi consiers how parts of 8:12 could be more easily understood if the verse is seen as an allusion to Isaiah. The words "then again" are well seen as referring to some event or statement being continued. This would logically include the statement of the Pharisees (Akagi 2016, 388). Yet Akagi finds many commentators who do not identify a connection. The scorn of the Pharisees for Galilee is striking to Akagi. Therefore he considers it likely to influence other statements in proximity to the end of John 7 (Akagi 2016, 389). Al allusion to Isaiah and the need for the Messiah to come from Galilee both erodes the credibility of the Pharisees' argument and reinforces the role of Scripture in affirming Jesus as the Messiah. Jesus' opponents demonstrate that they don't understand the Scriptures (Akagi 2016, 390).

In sum, Akagi finds that John is identifying Jesus not only as a prophet, but "the" prophet, the coming Messiah. This knowledge eludes the Jewish leaders, but it is made known in the Gospel (Akagi 2016, 391-392).

A "Friend" of God

11/30/2022

11/30/22
Scholarly Reflections

Theophilos, Michael P. "John 15.14 and the ΦΙΛ- Lexeme in Light of Numismatic Evidence: Friendship or Obedience?" New Testament Studies (2018), 64, 33-43.

Theophilos observes that literary commentary related to John 15:14 may see tension between the concept of friendship and the expected obedience. At issue is "whether φίλος is intended to highlight the emotional dimension of intimacy or a sense of obligation within the context of John 15 (Theophilos 2018, 34). Theophilos approaches the question by means of a survey of inscriptions on coins.

A common interpretive tradition, which guides the definition in BDAG, is that friendship is distinguished from servitude due to its emphasis on relational intimacy rather than obedience (Theophilos 2018, 34). Yet since the 20th century scholars have recognized that friendship regularly results on some level of compliance, and that this is particularly the case as stated in John 15:14. Friends may be called upon to obey, espeically if they are friends of God and God is calling for obedience (Theophilos 2018, 35).

To illuminate the concept of friendship, Theophilos draws on numismatic evidence. The inscriptions on coins typically are indicative of a substantial difference in wealth and power. Even kings would have friends who served them. Some of these patron-client relationships are made clear on coins. Lesser rulers would identify themselves, for instance, as a "friend to Caesar." Theophilos sees this as a way a ruler could legitimize his reign (Theophilos 2018, 37). The parties involved did not need to have a particular personal friendship, but there was always an element of obligation. Theophilos notes that Tacitus and Strabo are aware of people who are claimed as friends to the emperor because of friendship with some of his governors (Theophilos 2018, 38).

Theophilos goes on to cite coins with inscriptions indicating friendship with various leaders. He concludes not only that obligation to anotehr was included in the concept of friendship, but also that the vocabulary used on coinage is consistent with that in John 15:14. It would be a natural assumption that Jesus' friends would owe him obedience (Theophilos 2018, 43).

Misunderstanding the Mystery

11/29/2022

11/29/22
Scholarly Reflections

Caneday, Ardel. "The Word Made Flesh as Mystery Incarnate: Revealing and Concealing Dramatized by Jesus as Portrayed in John's Gospel." Journal of the Evangelical Theological Society 60/4 (2017), 751-65.

Caneday follows up on an essay in which D.A. Carson details "sixteen occasions when Jesus's disciples failed to understand about him prior to the cross and resurrection and their coming to understand after his resurrection" (Caneday 2017, 751-752). Carson's contention was that the misunderstandings are an important feature of John's Gospel and that they point to a development in the way Christians would read Scripture after the resurrection (Caneday 2017, 753). Caneday sees this as evidence that John, without using the term "mystery" is treating the theme of mystery in a sophisticated way by showing the change in understanding Scripture before and after the resurrection (Caneday 2017, 753).

Caneday goes on to consider Jesus' sign at the wedding at Cana of Galilee. Of great interest here is the statement of Jesus that his time has not come. Caneday observes that such a statement in John routinely refers to Jesus' death (Caneday 2017, 754). While at the time the disciples would not have recognized the significance of the parabolic aciton, the discioples would eventually have understood the symbolism at work. At the time, they believed on Jesus because it showed his glory. Yet Caneday, along with others, would take the "sign" to refer to some deeper meaning which may not have been apparent. This is also the case in chapters 5, 6, 9, and 11 (Caneday 2017, 755). Here there are themes of purification as well as a strong reference to a bridebroom. This would suggest the themes which would be understood later by disciples but may have gone unobserved at the time of the events (Caneday 2017, 757).

Jesus' cleansing of the temple was another instance of an act bearing hidden meaning. In 2:18 the temple authorities don't even recognize that Jesus has done a sign (Caneday 2017, 758). Jesus' additional offering for the destruction of the temple of his body eludes the priests as well as his disciples. They did not understand until after the resurrection, according to 2:22 (Caneday 2017, 759).

Caneday moves on to consider the specific interaction of Jesus and Nicodemus as an example of a dialog in which Jesus presents an analogy of a heavenly reality (Caneday 2017, 759). Caneday takes Nicodemus' curiosity to be of an official nature, as a representative of the Sanhedrin seeking greater understanding. Nicodemus does not understand the extent of Jesus' claims. Jesus, referring to Nicodemus as "a teacher of Israel," shows him that he is failing to see the presence of God (Caneday 2017, 760). In short, Jesus is God, in Nicodemus' presence. Caneday notes that the same revelation is present in Jesus' interaction with the Samaritan woman in chapter four (Caneday 2017, 761). Jesus' signs and statements thus serve at least a dual purpose. They reveal God's glory and grace, and they point to a greater, heavenly reality. The greater reality is regularly misunderstood or ignored (Caneday 2017, 762).

Caneday finally finds Jesus' revelation of heavenly things in his conflicts with the Jewish opponents. Especially in acts of bringing sight to the blind, John shows Jesus as delivering spiritual sight to those who believe him, but leaving his opponents in their blindness (Caneday 2017, 762-763). In numerous instances John has Jesus speaking on multiple levels, but his listeners recognizing only one level, the earthly one.

Caneday concludes that, while the contemporary audience of Jesus was largely unable to perceive that Jesus was speaking on multiple levels, the early Christians who used texts such as John's Gospel were able. The mystery of the Gospel is present, and even central in John, though it is veiled. At some point, it became clear to the Christian community (Caneday 2017, 765).

Exclusivity and Mission in John 8

11/28/2022

11/28/22
Scholarly Reflections

Dube, Zorodzai. "Discursive investigation into John's Internalised Spirit Identity and Its Implication." HTS Teologiese Studies 72 (1) 2016, a3113.

Dube evaluates ethnicity and inclusion based on John 8:44-47 (Dube 2016, 1). In the passage he finds a description of a relatively closed and limited ethnic group. Here, Jesus describes "the Jews" as living in a state of unbelief which results in their being children of the devil. Dube concludes that John understood the Jews as evil outsiders who deserved no place in the community. Truth does not enter the "insider" community, it flows from the inside out. The understanding of community brings Dube to think of the racial and ethnic discrimination he has seen in South African history (Dube 2016, 2). He therefore questions whether it is possible to overcome the identities which are understood as negative by an "insider" group. In his conception, South African society has not made such a shift.

Dube notes that there is debate as to whether the community of John, likely Ephesus, was primarily exclusive. His opinion is that it was an exclusive community which, based on statements such as those of 8:44-47 and the paraclete sayings in chapter 17, would not freely embrace outsiders. Other commentators have found in John a relatively robust view of mission to the "outsiders," as Jesus commissions his disciples to reach their world. Dube considers this a weak way to read John, as it emphasizes what he would consider to be a theological reading of the community in a missional manner rather than dealing with ethnic conflicts rooted in the Johannine community (Dube 2016, 3).

Dube goes on to discuss the social conflicts he perceives in John's Gospel. The ideal community is to associate with Jesus, the true prophet. As it does so, Dube sees a requirement that people become "true Jews" who follow Jesus (Dube 2016, 3). In his mind, this is a(n) (illegitimate) disenfranchisement of the "outside" group. They become irredeemable children of the Devil.

Dube moves on to consider the implications of a society which is divided into various identity groups, such as his native South Africa (Dube 2016, 4). He sees it as inherently hostile to those who are identified as "outsiders" and who are treated as irredeemable. He sees labels in John such as "the Jews" as discriminatory and divisive.

What Does Holiness Look Like?

11/25/2022

11/25/22
Scholarly Reflections

van der Merwe, Dirk. "Conceptualising Holiness in the Gospel of John: The Mode and Objectives of Holiness (part 1)." HTS Teologiese Studies 73 (3) 2017, a3421.

Van der Merwe investigates terminology used to describe holiness in John's Gospel so as to evaluate the overall concept as used in John. He reviews use of the adjective ἱερός, indicating sacral purity and a state of being worthy of reverence, ὅσιος, indicating a relationship to divine command and human obedience (van der Merwe 2017, 1), and ἅγιος, indicating a duty to worship a holy thing (van der Merwe 2017, 2). By his analysis, ἅγιος, the only one of the three adjectives used in John, refers to the holiness of the persons of the Godhead. Van der Merwe thus evaluates first "the theological environment…(then) the code of holiness and lastly the objectives for holiness in the Gospel of John" (van der Merwe 2017, 2).

Van der Merwe evaluates in turn passages in John's Gospel in which the ἅγι… word group is used, including John 17:11 (van der Merwe 2017, 2), where the holiness of God protects and unfiies His people; John 6:69, where Jesus is identified as the holy one belonging to God (van der Merwe 2017, 3); John 1:33, 14:26, and 20:22, where the Holy Spirit makes God's people recognizable and directs them to Jesus, equipping them to carry on Jesus' work (van der Merwe 2017, 4); and 10:36 and in chapter 17, where, using the verb form, Jesus expresses the consecration of himself and his disciples for their mission (van der Merwe 2017, 4).

Building on his concept of the holiness of God, van der Merwe finds a code of holiness for Jesus' followers articulated in John 17:20-23 (van der Merwe 2017, 5). The code is signified by repetitive language which refers to unity. In the passage, the holy unity of the Godhead is used to extrapolate the unity as the necessary characteristic of the disciples. The necessary unity of the Father and the Son is critical to John's Gospel and serves as a sign of holiness (van der Merwe 2017, 6). Christians take on unity with one another as they take on the character of the unified, holy God who dwells in them.

The specific actions of hiliness are not spelled out in John 17. However, van der Merwe evaluates the actions involved in positive interactions between Jesus and his disciples throughout the Gospel so as to see objectives which may exist in the sanctification process (van der Merwe 2017, 7). The objectives he reviews are ἵνα clauses ("so that"). He catalogs unity (17:20-23), loving obedience (15:9-17), bringing light to the world (1:9) (van der Merwe 2017, 8), and revealing the glory of God (17:4).

Van der Merwe thus concludes that, in John's Gospel, the unity of Christians is derived from the unity of the Godhead and results in Christians participating in the work of bringing that unity, and thus God's holiness, to their world.

Considerations of John 6 and Eucharist

11/24/2022

11/24/22
Scholarly Reflections

Heilmann, Jan. "A Meal in the Background of John 6:51-58?" Journal of Biblical Literature 137:2 (2018), 481-500.

Heilmann considers whether there is a eucharistic intention in John 6:51-58 or whether the eucharistic interpretation was read into the passage at a later time. He argues that "the passage refers in more general terms to the universal human practice of eating and drinking" (Heilmann 2018, 482).

In the 1990s a new interpretation of eucharistic passages arose, in which scholars attemt to distinguish between the discourse and the actual practice of meal rituals (Heilmann 2018, 483). The narratves are taken not to represent the practice but to provide some sort of typology. Heilmann asserts that the meal rituals in Christian practice are not known to include the Words of Institution as part of the meal prayers until the prayer from the 4th century Apostolic Tradition (Heilmann 2018, 484).

Based on this view, Heilmann considers the specific eucharistic ritual to have been absent at the time of composition of the Fourth Gospel (Heilmann 2018, 485). The absence of an institution narrative in John could rurther reinforce the idea that no eucharistic celebraion existed in the experience of the evangelist. Therefore, Heilmann takes the eucharistic overtones in John 6 to be anachronistic (Heilmann 2018, 486).

Heilmann evaluates John 6 on the level of metaphor. In verse 27 Jesus introduces the discourse, then he identifies himself as the Bread of Life in verse 35 (Heilmann 2018, 487). The metaphors, rather than being centered on the food, focus on the act of eating. The eating is what brings eternal life (v. 51). Heilmann concludes that the act of eating has to do with receiving and believing that Jesus is the Word incarnate. Heilmann observes that the concept of eating and drinking as receiving messages appears also in secular literature (Heilmann 2018, 489).

The language of John 6:51-58 is relatively concrete. Heilmann notes that this leads many exegets to see the passage as sacramental, not metaphorical (Heilmann 2018, 489). Heilmann, however, doe snot think the language necessarily precludes a metaphor. The verbs used are sometimes present in metaphoric passages. Further, the cultic meals which are theorized as parallels to John 6 cannot be proven to have been in operation (Heilmann 2018, 490). A literal reading appears to represent a cannibalistic motif, but understanding the passage metaphorically takes off the offensive edge and allows for a focus on the reception of Jesus by faith (Heilmann 2018, 491). In the end, Heilmann sees the flesh and blood given to be the teachings of Jesus which equip one for eternal life. This is consonant with sharing in Jesus' sufferings and taking on a life based on His words (Heilmann 2018, 493).

Heilmann next considers the history of reception of John 6:51-58. He asks if it has been understood metaphorically and in what contexts (Heilmann 2018, 494). While there are suggestions of a meal practice, particularly in the proximity of feeding the multitude, Heilmann takes the statement of "giving thanks" to be a commonplace idea not necessarily connected with a sacramental ritual. The specific teaching of the Bread of Life, in fact, does not happen in close connection with the meal, but later, in a synagogue (Heilmann 2018, 495). Further, Jesus' statements in passages where he is misunderstood are typically to be understood metaphorically. Here, the pattern is followed. Jesus makes statements which are questioned, then Jesus makes a further explanation, not deviating from the original statement (Heilmann 2018, 496). The end result of the discourse is that the twelve disciples remain with Jesus, receiving His words. Heilmann finds this understanding represented in the early history of interpreation as well (Heilmann 2018, 497).

Heilmann closes by noting that Ignatius' reference in Eph. 20.2 does not necessarily speak of a sacrament but rather of the unity of Christians (Heilmann 2018, 499).

Bodily Resurrection

11/21/2022

11/21/22
Scholarly Reflections

Strawbridge, Jennifer. "How the Body of Lazarus Helps to Solve a Pauline Problem." New Testament Studies (2017) 63, pp. 588-603.

1 Corinthians 15 offers a detailed description of the resurrection of the dead. Strawbridge observes that Paul's reference to the body in the resurrection as a "spiritual body" (15:44) has been taken in opposition to the hope of a bodily resurrection (Strawbridge 2017, 589). At issue to Strawbridge is the type of body which will be present in the resurrection. This is not entirely clear based on Paul's language.

Strawbridge notes there is a wide variety of interpretations attached to the concept of flesh and blood, and especially as detailed in 1 Corinthians 15:50-58 within early Christian commentary (Strawbridge 2017, 590). In particular, Strawbridge notes the rise of Gnostic texts, which would distance the Christian life from physicality in the resurrection (Strawbridge 2017, 591). In the Gospel of Philip, the physical resurrection is the body and blood of Christ which hcas been received in communion. John 6, then, refers to a spiritual resurrection of the Christian, who will be clothed in the flesh of Christ.

Counter to this view, Irenaeus sees the description of 1 Corinthians 15 as a very literal bodily resurrection, but a denial of "flesh and blood" as that which rejects God's Spirit (Strawbridge 2017, 592). Tertullian likewise takes Paul's use of "flesh and blood" to be something more than its face value. He sees it as that which is done in a fleshly, i.e. non-spiritual manner (Strawbridge 2017, 593).

Strawbridge observes that numerous early Christian authors refeerred to Jesus' raising of Lazarus as a means to interpret Paul's teaching about the resurrection (Strawbridge 2017, 594-5). Though Lazarus, once resurrected, did die again, the verbs used to describe his resurrection create a strong parallel between his resurrection and that of Jesus. The substantive issue was thus the bringing back to life of a dead and decaying human body. The time period was sufficient to know that this was no kind of a resuscitation. It differed in this from the accounts of Jairus' daughter or the widow's son (Strawbridge 2017, 596).

Strawbridge goes on to describe, in turn, the arguments of Irenaeus, Tertullian, and Augustine as they affirm a bodily resurrection based on Lazarus, despite the language of a spiritual resurrection based on 1 Corinthians 15 (Strawbridge 2017, 596ff). Irenaeus argues that the flesh and blood of Christ is proof of his humanity, and that his healing of people's bodies demonstrates their value (Strawbridge 2017, 597). The raising of Lazarus bodily from the dead indicates the value Jesus puts on the body, which will later be raised in an incorruptible form. This is thus an important element in our understanding of the resurrection (Strawbridge 2017, 598). Tertullian understands the flesh to be inseparable from the soul. Therefore, a spiritual resurrection without a body is incomplete (Strawbridge 2017, 599). The resurrection thus is of body and soul together. Paul teaches the unity of body and soul. To use 1 Corinthians 15 as a means of separating body and soul is therefore illegitimate (Strawbridge 2017, 600)., Augustine likewise believes that the body must be raised. However, he takes Lazarus and his smell of decay to indicate the spiritual state of sin, out of which we will be raised (Strawbridge 2017, 601). The flesh will be purified and made spiritual.

Strawbridge concludes that early Christianity, though having a commitment to a spiritual resurrection, also affirmed a bodily resurrection, and tended to look to John 11 and Lazarus to articulate the raising of the body and spirit (Strawbridge 2017, 603).

John 4 and Gender Politics

11/18/2022

11/18/22
Scholarly Reflections

Baron, Eugene. "Dancing with Jesus as the Incarnate Male 'Missionary' Conversant: A Homeless Group's Reading of John 4 in Dealing with Gender-Based Violence." Verbum et Ecclesia 40(1), 2019, a1912.

Baron evaluates the interactions of Jesus and the Samaritan woman in John 4 through the lens of a power encounter of South African patriarchy and the context of sexual abuse (Baron 2019, 1). In this article, patriarchy is understood as a probem which has been unfortunately contributed to by the church. It leads naturally to gender-based violence. He refers repeatedly to the works of Pilley, who describes instances of abuse which are covered up by a desire for women to be submissive and virtuous (Baron 2019, 2). This interpretation of biblical categories would appear to line up with his understanding of patriarchy in the church.

Baron's thesis is that a traditional interpretation of John 4 views the woman as inherently inferior to Jesus in status and social position, and that the relationship can be described as a dance (Baron 2019, 2). The rhetorical effect of the interactions is similar to the impression given by a series of carefully choreographed dance movements. It intends to place our attention on the scene in a particular way.

Baron gathered a group of homeless people to engage in a Bible study of the passage, using a method identified as "Contextual Bible Study" developed by West (1993) (Baron 2019, 3). The group of about 18 participants was divided into three subgroups and responded to four questions: "How does the text help us to deal with gender-based violence? What is the problem in the text? What is the text about? Who are the characters and what role does each play in the narrative?" (Baron 2019, 3). Baron reflects on the answers in order. He emphasizes theological authors who do not hold to what he undestands as a patriarchal view, then compares their answers with the answers of the homeless community.

The theologians Baron interacts with tend to focus on the power dynamic by which a man might use a location such as a well to meet a woman and win her as a bride or otherwise takes advantage of her. Jesus initiates the interaction by asking for a drink. He further affirms her correct statement that she has not been sexually exclusive in her relationships (Baron 2019, 4). The woman is knowledgeable about her religion as well as about Judaism, thus she is able to enage with Jesus in intellectual discourse. However, some theologians see Jesus' act of correcting her theology as an act of patriarchal oppression (Baron 2019, 5). While some deny that the passage is about gendder, others do affirm it (Baron 2019, 6). The very language Baron uses describes his endorsement of the passage being focused on gender roles.

Counter to the views of the selected theologians, the homeless gorup identified Jesus as showing respect and acceptance of the woman. His work was heroic in that he was sent by God and brought salvation to the woman(Baron 2019, 7). The researchers had to work to get agreement that the woman played a significant role or to vie the woman's role as messenger in similar terms to Jesus' role. baron takes this to be because Jesus is a man. The homeless group tended to see Jesus as more concretely in charge of the course of the discussion than did the theologians (Baron 2019, 8). The homeless group also considered the woman to show a "carnal mind" (Baron 2019, 8). This is disturbing to Baron, who observes that a request for water is also carnal. The homeless group was very hesitant to see the encounter as a move for male domination.

Baron lays his cards on the table when he says, "Patriarchy has always been the cause of the relegation of women to an interior position. This is seen in the way especially male theologians, and a large section of the homeless people, would interpret the text in question (Baron 2019, 8). He sserts that his interpretation is correct and that other interpretations are harmful. Baron's conclusion is that in their interpretation, the homeless people, themselves oppressed, took on the role of oppressors. They saw the male character as more powerful, and therefore endorsed "gender-based violence" (Baron 2019, 9). Baron sees this as a negative social outcome, to say the least.

Entering into the Gospel

11/17/2022

11/17/22
Scholarly Reflections

Van der Merwe, Dirk. "The Divinity of Jesus in the Gospel of John: The 'lived experiences' it fostered when the text was read." HTS Teologiese Studies 75(1), 2019, a541

Van der Merwe understands the Gospels as an attempt to describe Jesus from different perspectives. In John, we are presented with the Jesus who people realize to be the eternal Word of God, though entirely human (van der Merwe 2019(2), 1). Van der Merwe asks how a reader is brought into the experience of the divine by reading in John.

Active participation in reading a text may effectively draw a reader into the thought world of that text, resulting in an appropriation of some experience on a personal level (van der Merwe 2019(2), 2). The actual present orientation of the reader is pulled into the past events and, in some way, the reader experiences what is described in the text. Repeated experience with such a text results in entering into its world more easily and fully. At some point, then, van der Merwe says, we have new experiences "when the experiences that have been stored are restructured" (van der Merwe 2019(2), 2). A new kind of spirituality emerges.

This article reviews several "forms of speech" (van der Merwe 2019(2), 2) which are used in John to draw a reader into the text. The first form of speech van der Merwe describes is comparative language (van der Merwe 2019(2), 3). For instance, John compares Jesus with Moses, tents are compared with our earthly lives, and God's presence in the Tabernacle is compared with Jesus' presence among us. Van der Merwe argues that experiencing Jesus in the terms of comparisons John uses results in veneration of Jesus.

A second form of speech commonly used in John is dualistic language, in which contrasting categories are formed (van der Merwe 2019(2), 3). A prominent dualistic pttern is that of descent and ascent. In John's Gospel it becomes on of the primary ways we can recognize Jesus as bearing a different nature and history from other humans (van der Merwe 2019(2), 4). Van der Merwe takes the dialectic language to create tension within the reader, which, in turn, leads to an experience of Jesus' divinity as described in John.

Third, van der Merwe finds John to use "formulas of immanence" (van der Merwe 2019(2), 4), word clusters which emphasize the unity of the Father, the Son, and the disciples. Of these, van der Merwe discusses four. John repeatedly refers to a comparison in terms of "just as." for instance, in John 15:9, "Just as the Father has loved me, so I have loved you" (van der Merwe 2019(2), 5). These comparisons can draw the reader in and create a desire to imitate Christ. Another concept frequently used in John is that of following Jesus. Jesus' divine presence is discovered by having him guide his disciples through life. This guidance further brings his followers into his command to "abide in me" (van der Merwe 2019(2), 5). Fourth, language which repeatedly shows Jesus as obedient to the Father may draw his followers into a relationship characterized by obedience themselves (van der Merwe 2019(2), 6).

Careful reading of a tet may draw readers to experience the different features of the text for themselves. The expreessions of John "stimulate emotions and prompt feelings to create an exciting Johanine narrative" (van der Merwe 2019(2), 6). The narrative brings events to the reader in such a way as to enable the reader to enter into the lives and events themselves. The identity of Jesus as the Son of God, as well as his experessions of desire to adopt others into God's kingdom call the reader to enter into rebirth (van der Merwe 2019(2), 7).

Van der Merwe observes that entry into a Gospel text operates in two directions. We retain information which we have read (retention), and we anticipate additional circumstances or outcomes (pretension) (van der Merwe 2019(2), 7). When reading the accounts in the Gospel, we not only learn about the past, but we also speculate as to the future actions of God.

One important way in which van der Merwe sees us entering into retention and pretension is as we are exposed to the titles of Jesus (van der Merwe 2019(2), 8). The names and titles of Jesus are considered important in describing his character and prioritis. Van der Merwe reviews four titles of Jesus - "Logos, Messiah, Son (of God) and Son of Man" (van der Merwe 2019(2), 8). Logos, as used of Jesus, emphasizes his pre-existent nature. John 1 uses the term four times, each time in a description of eternity. As the Logos Jesus is described as God, the creator, and the one who reveals things to us (van der Merwe 2019(2), 9).

Jesus is also described as the Messiah, who descends from David and takes on a role as a kingly deliverer (van der Merwe 2019(2), 9). John adjusts some presuppositions we might have about a Messiah by presenting Jesus more as a spiritual than a political deliverer.

Jesus as the Son of God is a clear claim to divinity, one which "is expressed over a hundred times in John" (van der Merwe 2019(2), 9). Jesus is clearly presented as having a unique relationship with the Father. It is distinctive in his fellowship as well as in his working relationship with the Father. Van der Merwe asserts that by the end of their reading, "the readers realized that they have actually experienced God. They have experienced his involvement in their lives when they have become part of the text and examined their lives" (van der Merwe 2019(2), 10).

John calls Jesus the "Son of Man" 13 times (van der Merwe 2019(2), 10). The usage may show some dvelopment when compared with usage in the Synoptics. Van der Merwe thinks the phrase is used to draw other appellations of Jesus together. The Son of Man is the one who descends and ascendds. He is the one who is able to speak and do as the Father equips him. He is the one who will be lifted up in the last day. Van der Merwe again emphasizes that the reader enters into the experience of the glory of Jesus, the Son of Man (van der Merwe 2019(2), 11).

Van der Merwe sees another way in which readers experience Jesus as the fact taht John omits some information. For instance, he never tells how Jesus appeared to his disciples after the resurrection (van der Merwe 2019(2), 11). Filling in the information gap is a way we experience Jesus. Further connections are made for the readers as John uses large amounts of Old Testament materials. These association Jesus and the disciples with their Old Testament antecedents (van der Merwe 2019(2), 12). The goal is that the reader should make the same conclusion as Thomas i nJohn 20:2 - that he is his Lord and God.

God's Fellowship with Himself

11/16/2022

11/16/22
Scholarly Reflections

Van der Merwe, Dirk. "Divine Fellowship in the Gospel of John: A Trinitarian Spirituality." HTS Teologiese Studies 75(1), 2019, a5375.

Van der Merwe notes early Christianity was characterized by both monotheism and worship of Jesus from the very beginning (van der Merwe 2019, 1). The devotion to Jesus within the context of monotheism was a striking development. In John's Gospel (5:23), the Son is to receive reverence just as the Father. Van der Merwe notes that the four canonical Gospels feature different characteristics of Jesus (van der Merwe 2019, 2). Rather than being in competition with one another, teh accounts can well be seen as complementary.

In John, van der Merwe finds the Father, Son, and Holy Spirit to function as a familia Dei (van der Merwe 2019, 2) in unity. The account of John emphasizes this unified familial culture, then applies the same sort of culture to Christians in general.

John's Gospel routinely uses singular terms for God (van der Merwe 2019, 2). Yet the Father is prsented as God, so is the Son. When people are born again, an act of God, it is the Spirit of God working. The three persons in the familia Dei work in unity, but sometimes in different roles. This interaction (perichoresis) describes just one God in Trinity.

Van der Merwe continues by describing the persons of the Trinity as we find them in John's Gospel (van der Merwe 2019, 3). God the Father is referred to as "father" about 120 times and simply as "God" 108 times. This indicates the distinction between Father and Son. Jesus refers to God as Father to emphasize the exclusive role he has as the only Son. The Holy Spirit also plays a prominent role in John's Gospel. He normally articulates or reveals the person of Jesus and speaks of divine activity. He is clearly a particular person (van der Merwe 2019, 4), who engages in his own actions. Jesus promises to send the Holy Spirit to his disciples when he ascends to the Father. This provides the presence of God even when Jesus has left his disciples. Van der Merwe further sees that the Holy Spirit delivers the gifts of God to the disciples, demonstrating that they are not without God (van der Merwe 2019, 5).

In John's Gospel, one of the actions of Jesus is to pass life on to those who believe in him (van der Merwe 2019, 5). This is his divine prerogative. Interaction among the persons of the Trinity is further illustrated as the work of the Holy Spirit is to make Jesus known and to draw people to Jesus (van der Merwe 2019, 6).

Van der Merwe further identifies God's love for the Son and his children as a striking characteristic of God in John's Gospel (van der Merwe 2019, 6). This love results in the Father committing many works into the hands of the Son. The Son then passes this love along to his disciples. The corrolary to receiving the love of God in Christ is living a life in accord with God's word (van der Merwe 2019, 7). The believers are thus drawn into a community of faith.

The Trinity exists in a state of unity, as exemplified by many passages in John, cited by van der Merwe (van der Merwe 2019, 7). He is active in a consistent way in creation, sustenance, and redemption of the world, in the persons of the Father and the Son. They clearly think and act as one (van der Merwe 2019, 8).

In John, the concept of glorification also figures prominently. There is a particular time fo Jesus to be glorified (van der Merwe 2019, 8). The death and resurrection of Jesus were central to his mission. This was the only way his identity as God the Son would be demonstrated definitively (van der Merwe 2019, 9). Van der Merwe describes some of the theme of glorification through analysis of a chiastic pattern in John 1, centered on the glorification of eternal life. God glorifies Jesus and his disciples by giving the Spirit, by placing them in unity with one another and with God, by letting them partake of divine glory, by making them bear fruit (van der Merwe 2019, 10), and to see the consummation of God's glory in the resurrection and ascension (van der Merwe 2019, 11). The Trinity, then, in John, delivers to humans what existed in the familia Dei.

What Is True Belief?

11/14/2022

11/14/22
Scholarly Reflections

Costa, Tony. "The Use of πιστεύω in the Gospel of John: Some Considerations on Meaning and Issues of Consistency and Ambiguity." Conspectus 2021.2.5, 93-109.

Costa observes that the meaning of πιστεύω, to believe, in John may not be as straightforward as we might initially think. He analyzes a number of passages to seek clarification (Costa 2021, 93). At the outset, as Costa evaluates the term, he notes that John's Gospel uses the verb only, and uses it much more frequently than the Synoptic Gospels. He then, citing BDAG, explains the implications. "The word πιστεύω means 'to entrust oneself to an entity in complete confidence, belief (in), trust, [with] implication of total commitment to the one who is trusted'" (Costa 2021, 94). It does cast some suspicion on Costa's argument and scholarly method that the material he chooses to quote from the dictionary is a segment of a secondary definition which he has selected from an entry which runs into a third page. Costa goes on to say that πιστεύω as a verb indicates action, "not mere belief" (Costa 2021, 94).

The identification of a "believer" in John is problematic. Costa would like to identify a "true" believer in John, in terms commonly used among broadly evangelical Western Chrsitians in the 20th-21st centuries. However, those identified as "believers" in John often deny Jesus or oppose him (Costa 2021, 94). Costa will therefore attempt to identify by means of context whether the belief is sincere or not (Costa 2021, 95).

Costa notes that the Prologue to John identifies those who "believed in his name" as people who are given "the right" to "become children of God" (Costa 2021, 95). Costa sees this as the mark of a true believer. These people are born of God, by his will.

Costa asserts, "To believe the Scripture is to believe Jesus. A marker of true believing involves following Jesus and believing his words and the Scripture(s) which point to him" (Costa 2021, 96). While people are said to believe Jesus, Costa notes that in John 2 Jesus does not entrust himself to the people. The relationship is not reciprocal (Costa 2021, 97). Costa makes application of this lack of reciprocity by asserting that John's reader is to probe for nuances. Yet this is never stated by John and Costa doesn't make a case for a specific demand to develop such a wholeharted trust that Costa would call "true belief." From this point, Costa continues associating the promises of Jesus with "true" belief.

Belief in Jesus is further seen in John as doing the work of God (Costa 2021, 98). Costa again observes that it is said of the crowds that they don't believe (6:36). Yet, at least on some level, they want to do God's works.

Costa moves on to consider who is treated as a true child of Abraham, the one who hears God's word (Costa 2021, 99). While there are suggestions in the test that those not believing are not children of Abraham, it is not clear whether some believe, act upon it less than completely, and face condemnation (Costa 2021, 100).

Costa seeks literary indicators which would serve to separate insiders (true believers) and outsiders (not true believers) (Costa 2021, 100). He identifies language of being given to the Son by the Father. They are safe as children of Christ. A second semantic descriptor sees people drawn y the Father and Son (Costa 2021, 101). Costa is quick to reject predestinarian claims and to pursue the responsibility of the believer to pursue God. Third, Costa finds that believers are chosen by the Father and the Son (Costa 2021, 101). Costa acknowledges that many disciples, including Judas, who was clearly chosen by Jesus, turned away from Jesus. His conclusion is that they were never true believers (Costa 2021, 102).

Costa sees true believers as producing fruit, but he is not clear about what this fruit may have been (Costa 2021, 102).

Fifth, Costa sees true believers as receiving the Holy Spirit (Costa 2021, 102). It is only those who truly believe who will be able to receive the Holy Spirit and bear fruit. They are further compared to sheep which obey the Good Shepherd, Jesus (Costa 2021, 103).

Those who truly believe Jesus pursue worship of him (Costa 2021, 103). Jesus is presented as the Son of Man, the pre-existent one, the one who receives worship. Costa asserts, "True belief results in the worship of Jesus" (Costa 2021, 104). Costa seems to think this is because it is true belief which recognizes the true God. Yet his logical process is unclear.

Costa observes that the passages in John where those who did not believe at alla re very clear. These passages often contain indications that God hasblinded eyes and hardened hearts (Costa 2021, 105). John's reference to the passages in Isaiah chapters 53 and 6 are used to explain why the people would not believe. In some way, this moves toward judgment (Costa 2021, 106).

John 20:31 describes the purpose of the written Gospel to be so the reader may believe (Costa 2021, 106). Costa udnerstands this as a bookend for the statement of 1:12, where those who believe are children of God. These are examples of what Costa would consider to be true belief (Costa 2021, 107).

Belief

11/11/2022

11/11/22
Scholarly Reflections

Van Deventer, Cornelia. "The Mosaic of Belief in the Fourth Gospel." Neotestamentica 55:1, 2021, 155-170.

Van Deventer evaluates belief in the Fourth Gospel as what emerges from the community ethos. The purpose of the written Gospel is to make believers. However, van Deventer considers the behavioral ethos described to be relatively "thin" (van Deventer 2021, 155). She therefore examines the text using word study methods to see if there is a more clear-cut set of behavior sto accompany the beliefs (van Deventer 2021, 156).

The Fourth Gospel never actually uses the noun πίστις, but routinely uses the verb πιστεύω and its participle as a substantive (van Deventer 2021, 156). The verb with εἰς and the accusative rather than ἐν and the dative has often been taken to refer to a complete trust.

To express belief, van Deventer notes the evangelist normally uses πιστεύω with the dative or with ὅτι (van Deventer 2021, 157). This syntax regularly is used to describe belief of a statement or claim.

In contrast, van Deventer notes that πιστεύω + εἰς + accusative is used to refer to placing trust in a divine person or name (van Deventer 2021, 158). She provides an extensive list of such usages in the Gospel.

The picture drawn in the preceding two paragraphs is not quite accurate, however. Van Deventer finds the reality to be less clear-cut than the general principles would suggest (van Deventer 2021, 159). For instance, in chapter two, the response of belief is different, as evidenced by Jesus' response to his disciples and to "the many". The disciples are encouraged to believe based on Jesus' signs, but the larger crowd is not. In chapter 14, "Jesus commands his already-believing disciples tobelieve into the Father and himself" (van Deventer 2021, 160), and states a desire that the belief would continue.

This suggests to van Deventer that we should exmaine the state of belief more as a dynamic relationship which can grow over time than as a snapshot of status which would be relatively static (van Deventer 2021, 161). In John chapter four the Samaritan townspeople are said to believe in Jesus and subsequently enter a relationship with him. In John chapter eight, for that matter, those in a trusting relationship with Jesus are accused by him of evil including unbelief. They may accurately be considered "children of the devil" (van Deventer 2021, 162).

The overall picture which emerges through the course of the Fourth Gospel is that of people who believe in Jesus, who came to that belief in a variety of ways, and who express it in varying degrees, hopefully growing in maturity over time (van Deventer 2021, 163). Van Deventer sees the journey to begin with some sort of definitive realization, and to continue in such a way as to set one apart from the unbelieving community (van Deventer 2021, 164).

Belief on Jesus, for van Deventer, is characterized in the Fourth Gospel by the fact that the substantive participle ὁ πιστεύων is only ever used in the present tense, signaling a progressive view of the action (van Deventer 2021, 165). The one believing is regularly told to do something, an ethical demand, predicated on the belief (van Deventer 2021, 167).

Signs and Wonders in John

11/8/2022

11/8/22
Scholarly Reflections

Aryeh, Daniel Nii Aboagye. "The Purpose of σημεῖα and τέρατα in the Gospel of John: A Socio-Rhetorical Reading of John 4:46-54." Conspectus 32, October 2021, 110-124.

Aryeh introduces his reader to the use of "signs and wonders" to describe miracles done through Moses (Aryeh 2021, 110). The terminology was used in the Pentateuch to describe acts by which God brought his people to Canaan, then was used in the Prophets to show God's supremacy (Aryeh 2021, 111).

John 4:46-54 represents the second time John's Gospel refers to Jesus' work as a "sign." Here Jesus brings healing and life to a royal official's son (Aryeh 2021, 111). Aryet surveys several commentaries which address the fact that Jesus healed the son from a distance. He then raises the question of whether Jesus is considered a greater miracle worker than his peers in John 4:46-54, and whether that would be tied to his healing people at a distance (Aryeh 2021, 112). In Aryeh's opinion, the complementary combination of "signs and wonders" may indicate a high level of respect, particularly since normally paired words are opposite (heaven and earth, light and darkness, etc.). Aryeh attempts to use socio-rhetorical criticism to track use of the figure (Aryeh 2021, 113). While Aryeh describes what socio-rhetorical criticism is, his description does not make it clear on its face to someone who has not explored and subscribed to the tenets of the field. In sum, Aryeh is arguing that rhetoric and religion share the goal of influencing people to accept propositions. The rhetorical methods serve that purpose (Aryeh 2021, 113).

As he seeks to identify an inner rpetitive texture in John 4:46-54, Aryeh evaluates passages in the other canonical Gospels where he can detect both repetitive language and Jesus' distance from a subject of healing (Aryeh 2021, 113). He finds these in Matthew 8:5-13 and Luke 7:1-10. Aryeh considers the three passages to refer to the same event, though he concedes some scholars take them as different occasions (Aryeh 2021, 114). Aryeh finds the repetition of the location, "Cana," to indicate that the incident may have occurred in Cana, though the Synoptics, without the repeated "Cana" may have thought otherwise. Aryet describs the language used to refer to the servant (or son, as the case may be), and the resultant belief, but his description, as that of the methodology, is vague. He alleges the repetitive language is used to gain agreement from the reader, but fails to show how it does so or what the author wishes to persuade the reader of (Aryeh 2021, 115).

Aryeh posits a progression of signs in John, since Cana was the site of this healing and of the provision of wine in chapter two (Aryeh 2021, 116). He also indicates a progressive expansion in chapter four and the healing, as the subject is first referred to as "son" then as "child," which could easily expand in meaning to various listeners. Again, the healing leads to a progression, with the ruler believing, then his whole household (Aryeh 2021, 117).

The texture of the narrative can also be considered. Aryet identifies it as "mythic" in nature due to the presence of Jesus, with power to heal remotely (Aryeh 2021, 118). He goes on to describe the narrative as asserting an event in an area where many Jews lived, that it does not provide names due to a lack of interest on the part of the author, and that the narrative has a structure which is not unknown in classical rhetoric (Aryeh 2021, 119). He concludes an intent to persuade readers to believe Jesus can heal at a distance. He goes on to describe the rhetorical method as persuasive due to its having a structure (Aryeh 2021, 120). The important issue is that the official believes something he has not seen.

Aryeh concludes that the combined use of "signs and wonders" contributes to persuading the reader that Jesus was a superior healer when compared to others in his time. This conclusion is based on the fact that the author used recognizable tools of rhetoric in telling the story in John 4:46-54 (Aryeh 2021, 121).

1 Corinthians 10 and the Didache

5/27/2022

5/27/22
Scholarly Reflections

Mazza, Enrico. "Chapter Three: The Eucharist of 1 Corinthians 10:16-17 as Related to Didache 9-10." The Origins of the Eucharistic Prayer (tr. Ronald E. Lane). Collegeville, MN: The Liturgical Press, 1995, 66-97.

Mazza observes that three significant studies (Koster 1957, Audet 1958, Glover 1958) have concluded that the Didache shows no familiarity with the canonical texts of the New Testament (Mazza 1995, 66). At the most, we can assume knowledge of some Christian traditions and/or writings which informed the New Testament authors.

To explore this concept, Mazza analyzes 1 Corinthians, which Mazza understands as being focused on "whether or not eating flesh sacrificed to idols is lawful or unlawful" (Mazza 1995, 67). While in the early part of the Epistle, Paul allows for eating and drinking anything, even things sacrificed to idols, he later points out that in light of the Eucharist and its effect toward eternal life, it is folly to participate in eating and drinking with idolatrous intent (Mazza 1995, 68). The center of Paul's argument, as Mazza sees it, is that the Eucharist is the participation in Christ, creating communion. The eucharistic passages are thus central to the letter, particularly 1 Cor. 10:14-22.

Mazza notes that 1 Cor. 10 descri bes the eucharist in cup-bread order, while chapter 11 orders it bread-cup. 1 Cor. 10 is the parallel to Didache 9 (Mazza 1995, 69). Mazza considers it important to identify the actual order in Corinth so as to determine if there is a true structural analogy to Didache 9. After considering various scholarly studies, Mazza concludes that 1 Cor. 10 and 11 may be speaking of current eucharistic practice and the Last Supper, respectively. However, these are theologically and doctrinally identical, though the order of events is different, hence the order becomes irrelevant (Mazza 1995, 72)

The argument of 1 Cor. 10:16-22 then becomes an argument for unity with Christ, Mazza concludes, after a review of the important research on Paul's use of the words for body in the passage. The critical word in the argument becomes koinonia (Mazza 1995, 77).

Mazza returns to his earlier question about the reason for the inversion of the sequence of elements. It is apparently not tied to the overall argument of Paul (Mazza 1995, 78). Mazza concludes that the cup-bread sequence must have been "a liturgical fact that Paul derived from the actual structure of the Eucharistic celebration of the Church at Corinth" (Mazza 1995, 79). Mazza sees this as capable of confirmation with a pre-existing liturgical text. This is found in the Didache, which alone presents the sequence of cup-bread.

Mazza finds and evaluates five similarities between Didache 9 and 1 Cor. 10:16ff: "(1) the rite of the cup; (2) the rite of the bread; (3) the theme of unity; (4) the cup-bread-unity sequence . . .' ant (5) the literary form of the embolism" (Mazza 1995, 80). He discusses each in turn.

The rite of the cup is referred to in 1 Corinthians as the "cup of blessing." Mazza finds from rabbinic practice that this implies a cup of wine with a specific prescribed benediction (Mazza 1995, 82). The blessing rite of the cup and of the bread were treated as independent rites, evidenced by Paul, Luke, and rabbinic practice. This is also the practice in Didache 9.2, in which the cup has its own blessing which can stand alone (Mazza 1995, 83).

Mazza describes the rite of the bread in less detail, as it is strongly homologous to the rite of the cup. However, the term used in the Didache and in Paul issignificant. Paul refers to the breaking of the bread (κλάω), while the Didache does not use the verb but refers to the bread as "fragments" (κλάσματα) (Mazza 1995, 84). Mazza observes that in Jewish tradition bread had to be broken for sharing, so the word for fragment became common. A "breaking of bread" then was early taken to be the particular celebration of the Lord's Supper (Mazza 1995, 85).

The prayer of Didache 9 seeks unity based on the bread, just as 1 Cor. 10:17 expresses unity based on the bread (Mazza 1995, 85). The outcome in both texts is the same, a unity of the body of Christ.

Mazza notes that both Didache 9 and 1 Cor. 10 have the prayer over the cup, over the bread, and for unity, in that order. He sees this construction of three prayers with rubrics introducing only the parts for the cup and the bread to be distinctive and to show a relationship of the texts (Mazza 1995, 86-87).

Mazza's reference to an "emobolsim" on unity may require some explanation. Mazza uses the term for an insertion of an idea. Here, the idea of unity is not an autonomous statement, but in both 1 Cor. 10 and Didache 9 it is inserted into the ritual of bread. It does not have an introductory statement setting it apart (Mazza 1995, 87).

Mazza turns to the dating of the text of the Didache. If it is earlier than the date known for 1 Corinthians we may at least have a terminus ad quem (Mazza 1995, 90). The texts both contain descriptions of the eucharist. However, it is only in 1 Cor. 10, not in the Didache, that we have theological explanations of the body and blood of Christ (Mazza 1995, 91). This suggests that 1 Cor. 10 is a later development of the ideas in Didache 9. Mazza notes that liturgy normally evolves more slowly than theology (Mazza 1995, 92). This can epxlain, for instance, the liturgy based on the cup-bread pattern, while practice followed the berad-cup pattern. As Christianity spread, κλάσμα tended to turn into ἄρτος. However, the Didache retained κλάσμα (Mazza 1995, 93). The Didache also shows an early understanding of unity as that in the exchaton, while Paul has the (typically later) view of unity in the earthly community of Christ.

Mazza finally adduces 1 Cor. 10:1-4, which typologically takes Christ as the spiritual rock which accompanied Israel in the desert, tying him to both baptism and eucharist (Mazza 1995, 94ff). Mazza concludes that this interpretation may be tied to Didache 10.3. This suggests to Mazza that Paul knew and used both Didache 9 and 10 in his argument, thus dating at least that portion of the Didache prior to Paul's first letter to the Corinthians, which is probably around 57. The eucharistic practice seems already secure at that point, suggesting that it was intiated some time earlier, probably when Paul evangelized the Corinthians during the period 50-52 (Mazza 1995, 97). This is consistent with Mazza's earlier argument based on the "vine of David" passage that the Didache was composed prior to the council at Jerusalem.

Matthew 5:1-12 - Lectionary for All Saints' Day

10/28/2021

10/28/21
Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the historic one-year lectionary.

Matthew 5:1-12 is a passage of the Bible with a name attached to it, the "beatitudes." The Latin word beatus means "blessed." So here, where Jesus speaks of the many beati people, we call the passage, in effect, the passage of blessings.

It goes without saying that people have written many books just about this passage, and even about any one of the concepts. Since we want to make a brief post, it won't do to discuss the whole passage.

The shift from the third person (they) to the second person (you) in verse eleven is intriguing to me. As a listener, I think it's all well and good when Jesus speaks about "them." But here he turns to speaking about "you." My ears perk up. How am I blessed?

He says I am blessed when people speak badly of me on account of him. It has to be false, mind you, and about him. It would be pretty easy for me to provoke people to speak negatively about me, negative but truthful things, because I deserve them. But when people speak badly of me and it is false, and it is not because of me but because of Jesus? I don't want to provoke that, and I couldn't anyway.

There is a negative attitude in our world about the things of God. God in Christ is somehow threatening, because He knows and says what is right and true. Jesus doesn't affirm us in our sin. Rather, he condemns the sin and offers us forgiveness. The condemnation is hard for people to take. And we want to work our problems out for ourselves.

Jesus will not have that. We can't save ourselves any more than we can sprout wings and fly. We need to depend on Jesus. We don't like that, but it's what the Bible presents as true.

Why would people speak badly of us for Jesus' sake? Because we speak as he does about sin, and because we depend on him for salvation.

When that happens, Jesus says we are blessed. It is the very way people treated God's prophets. Our reward is in heaven, not on earth. Jesus looks upon us and rewards our faithfulness to his message. We are blessed indeed.

If this brief meditation was helpful to you, I hope you will check out the other materials on our website at www.WittenbergCoMo.com and consider supporting us.

1 John 3:1-3 - Lectionary for All Saints' Day

10/27/2021

10/27/21
Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the historic one-year lectionary.

My family has a culture, with its own special traditions, holidays, and values. Your family does too. You might not understand mine, and I don't understand yours. That's perfectly fine. And the excitement around ritually covering the coffee table with coasters as fast as possible at a certain time of one day each week doesn't need to make sense or be meaningful to you.

In 1 John chapter 3 the apostle calls us children of God. His family, his household, has a series of traditions also. As we have been adopted into this family, we are taken into those traditions, that liturgy of life, in which we live day to day, year to year.

While some would minimize that element of the Christian life, often saying it is disconnected from the daily concerns we share with the world all around us, I am convinced we need to rather pour ourselves into the rhythms, the traditions, the sacred priorities of the historic Christian family life. It is there we find our place as God's children.

Though the body of Christ has an extensive and rich body of traditions, I want to urge our recommitment to just a few.

1) Prepare eagerly for and attend regularly to worship on the Lord's Day. It is in the Divine Service that our Lord gives us direction and comfort in the Word of God and his gifts of nourishment to eternal life in the Sacrament of the altar. God's priceless gifts are for us, as they have been for Christians in every age.

2) Train your family and yourself in God's Word. Learn His precepts and talk with one another about how they relate to every area of life.

3) Take advantage of the seasons and occasions of the Church year. They walk us systematically through the life of Christ and of the earliest Christians. They provide a framework for understanding our priorities.

We are children of God. Let us therefore live as participants in His household.

If this brief meditation was helpful to you, I hope you will check out the other materials on our website at www.WittenbergCoMo.com and consider supporting us.

Revelation 7:2-17 - Lectionary for All Saints' Day

10/25/2021

10/25/21
Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the historic one-year lectionary.

Our first reading for All Saints' Day is from Revelation chapter seven, where a dozen dozen of thousands (all significant numbers in their own right) appear before God's throne proclaiming salvation from "God" and "the Lamb" (v. 10). These people have come from every nation, and, importantly, they come "out of the great tribulation" (v. 14, ESV).

Teaching in which Revelation serves as a timeline of things to come is extremely common in popular Western Christianity. The model usually involves a period of tribulation lasting seven calendar years, which ushers in the end of the world. In these models, Christians are taken away from the world for their own protection, possibly at the start, in the middle, or at the end of the seven years.

A more historic view sees seven as a number significant of completion and the years being more figurative. It takes the tribulation as the time when we can also see Christianity on earth, always enduring some level of persecution but also experiencing the freedom of the Gospel. This is the understand Lutherans have normally held.

What is significant here, no matter the model of the end times you hold, is that God protects and gathers his people, even those who die for their faith, and keeps them for eternity. What of those who die as Christians but do not specifically die for their faith? I urge you to look at this passage carefully. The siants of God have died, yes. They have come out of tribulation, yes. But the text makes no mention of how the people died. Many endure harship and eventually die of natural causes and at peace. God gathers those people too. They too have had their sins washed by trust in Jesus' blood.

If this brief meditation was helpful to you, I hope you will check out the other materials on our website at www.WittenbergCoMo.com and consider supporting us.

Matthew 11:12-19 - Lectionary for Reformation Day

10/21/2021

10/21/21
Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the historic one-year lectionary.

Matthew 11:12 has often been used to toss bricks at "institutional Christianity." "The kingdom of heaven has suffered violence and the violent take it by force" (ESV). What kind of violence is going on? Many of our progressive voices will take "institutional Christianity" to be the violent, oppressive group, domineering and forcing others to toe the line, ushering in some sort of theocracy that will crush out the freedom of thought in our culture.

What is Jesus actually talking about here? In some ways, the progressive voices are right. When we view the Church as some instrument of earthly power we are barking up the wrong tree. Yet Jesus' words in verses 16-17 put the discussion into a different light altogether. Here, Jesus says that his critics in society have utterly misunderstood him by thinking his mission should line up with their ideologies. The mission of Jesus, however, is not one of earthly power at all. It has nothing to do with leveraging governments to open borders, to institute social welfare programs, or even to cease from warfare.

Jesus' concern is showing mercy on those in need. It is with reconciling the world to God. It is a change of kingdoms he is after, moving people from their sinful lives to being partakers of his kingdom, where we find peace with God. All this happens according to God's word, not our opinion. Our response, then, is to look to Jesus in repentant faith. As in verse 17, we learn to play his tune and sing his song, not our own. This is the work of Jesus' kingdom.

If this brief meditation was helpful to you, I hope you will check out the other materials on our website at www.WittenbergCoMo.com and consider supporting us.