Jonathan Lunde—Jesus' life and ministry and the New Testament's use of the Old Testament. Hoskins, Jesus as the Fulfillment of the Temple in the Gospel of John, PBM (Waynesboro, GA: Paternoster, 2006). Menken, "Observations on the Significance of the Old Testament in the Fourth Gospel," Neot 33, no.
First, he notes that others have argued that John 12:38-41 identifies Jesus as the "Servant of God" in Isaiah. He argues that the Gospel of John portrays Jesus as fulfilling and replacing the Temple. Young was the first to start the revival of scholars in the study of the Old Testament usage in the Gospel of John.
By comparing them, Williams argues that the hand of the Lord can be identified with the Servant. Brendsel's work is an important addition to John studies using Isaiah. We both conclude that Jesus is presented as the servant of the Lord in John 12:38, although our arguments are somewhat different.
Dempster, "The Servant of the Lord," in Central Themes in Biblical Theology: Mapping Unity in Diversity, ed.
METHDOLOGY
While many still use the method first pioneered by Hays, other works have moved into semiotics to understand the use of the Old Testament in the New.12. While Hays introduced the term "intertextuality" into the field of biblical studies, it has not been without controversy. Beetham, Echoes of Scripture in the Letter of Paul to the Colossians, BIS 96 (Leiden: Brill, 2008).
Porter, "The Use of the Old Testament in the New Testament: A Brief Comment on Method and Terminology," in Early Christian Interpretation of the Scriptures of Israel, ed. Sien Steve Moyise, "Intertextuality and the Study of the Old Testament in the New Testament," in The Old Testament in the New Testament: Essays in Honor of J. Manning, Jr., Echoes of a Prophet: The Use of Ezekiel in the Evangelie van Johannes en in letterkunde van die Tweede Tempelperiode, JSNTSup 270 (New York: T & T Clark International, 2004), 7.
Abasciano, Paul's Use of the Old Testament in Romeine 9.1-9: An Intertextual and Theological Exegesis, LNTS 301 (Londen: T&T Clark International Beetham, Echoes of Scripture in the Letter of Paul, 18. MacDonald, SAC (Harrisburg, PA: . Trinity Press International Beetham, Echoes of Scripture in the Letter of Paul, 28.
Establish Strength of Allusion
The excursus in Chapter 3 explores the use of the figure of the Servant in Second Temple literature. Ekblad notes that the main reason is probably to avoid identifying Yahweh's law with that of the Servant.50. 58Smith notes that the terminology suggests that the Servant is the embodiment of the covenant.
Rather, the Servant must also extend God's salvation to the ends of the earth. There is a breakthrough in understanding the difficulty the Servant will face in his task. Some argue that the language of these martyrs mirrors the language of the Servant in Isaiah 50 and 53.
Laato sees a parallel between the whipping of the brothers in 2 Maccabees 7:7 and the Servant in Isaiah 50:6. It thus has limited value in understanding the interpretive trajectory of Isaiah's servant.
Brendsel questions the consensus position that John quotes Isaiah 53:1 mainly to demonstrate that the rejection of Jesus was prophesied in the Old Testament (vv. 37b- 38a).6 Evans asks the question "is it possible, or perhaps even likely, that are these texts not only intended to explain why Jesus was rejected, but also to identify Jesus in terms of the Servant of the Lord?"7 Brendsel likewise argues that the second quotation from Isaiah 6:10 would be sufficient to identify Israel demonstrate his inability to believe. It therefore follows, if John's purpose is simply to explain the fact of unbelief, the citation of Isaiah 53:1 is not necessary for John's argument, because the citation of Isaiah 6:10 already is. It is possible that the speaker in John 12:38 is either Jesus or John (the writer).
"Rapporten" er typisk blevet set som Jesu ord, uanset talerens identitet. Evans, To See and Not Perceive: Esajas 6.9-10 i Early Jewish and Christian Interpretation, JSOTSup 64 (Sheffield, England: JSOT, 1989). Evans, "Obduracy and the Lord's Servant: Some Observations on the Use of the OT in the Fourth Gospel," i Early Jewish and Christian Exegesis: Studies in Memory of William Hugh Brownlee, red.
Contra Scacewater, who argues that John intends to focus on the relationship between the ministries of Isaiah and Jesus. My primary disagreement with Scacewater is that he views 53:1 as Isaiah's cry of rejection from Israel. Rather, I believe that "our" is a reference to the nation of Israel in general rather than specifically to Isaiah, so a typological connection between Isaiah and Jesus is not made.
Brendsel has convincingly argued that 12:38 cannot be neatly divided into Jesus' words ("our message") and actions ("the Lord's hand"), so other possibilities must be considered.10 In order to better understand the referents in John, it is important , to turn to Isaiah 53 to analyze 53:1 in its context.
17 Chamberlain asserts that in the Qumran scroll Isaiah "the arm of God" is personified as the Messiah. The phrase "arm of God" does not require a reference to the signs of Jesus in John. As the arm of God, Jesus fulfills the role of Servant as God's saving agent.
Moreover, the structure of Isaiah 53-55 shows that the people whom God teaches are also the result of the Servant. The blessings experienced by the townspeople and the city come directly from the Servant's work in Isaiah 53. Furthermore, the teaching that Jesus brings is the fulfillment of the Servant's teaching, which would be from Yahweh.
First, in the trial of Jesus, Jesus' treatment mirrors that of the Servant in Isaiah 50. God exalts him in the eyes of the people of Israel and the nations, because the Servant's death leads to the healing of the people (53: 5). and make many righteous (53:11). Rather, the opening verses of the Servant's Song indicate to the reader that the description of the Servant's death is not the.
In Isaiah 49:5 the Servant says that he will be glorified before the Lord (δοξασθήσομαι ἐναντίον κυρίου). There is therefore a fulfillment of the Servant's work and person for readers who understand the allusions. Both passages seem to indicate that the Servant must not only bring light, but that he is the light of the nations.
The arm of the Lord is exposed in and through the suffering and death of the Servant. The Servant who does the will of God introduces the theme of the Servant who represents Yahweh. The theme of doing the Father's will (as I demonstrated above) seems to come from Isaiah's depiction of the Servant.
POSSIBLE ALLUSIONS
By coming in the Father's name, Jesus announces that he expresses what the Father stands for. 9 Jesus also performs works in the Father's name (10:25). These works are a revelation of the Father's power and these works testify about Jesus.10 V. The theme of hope in the name of the Servant (42:4) echoes the belief in the name of Jesus in John.
Finally, those who do not believe in the "name of the only Son of God" are condemned (3:18). People must believe in the name of Jesus, just as the nations put their hope in the name of the Servant. 19Young notes that only John of the Gospels contains statements by Jesus about coming in the name of God.
Furthermore, a large part of the servant's ministry is to do Yahweh's will by a revelation of His Word. In John, the theme of Jesus speaking the words of the Father is seen throughout the Gospel. The servant's speech is a result of his intimate dealings with Yahweh, which is the same reason Jesus gives for how he is able to speak so intimately the words of the Father (10:30).
Based on the criterion of uniqueness, there are close affinities between the theme of Jesus uttering the words of the Father with Deuteronomy 18:18 and the prophet-like Moses who is expected to rise. 30Hgenberger argues that certain aspects of the Servant support the servant's identification with a prophetic identity (such as Isa 49:2 and 50:4-5). Five of the seven places where Jesus says he speaks the words of God refer to Jesus' death.
In fact, the intimacy with the Father that Jesus enjoys is reminiscent of the Servant's relationship with God in Isaiah 49 and 50. There is more than a superficial connection between John and Isaiah on the subject of the origin of Jesus' words, so it seems that there is an allusion to The servant. The theme of the Father passing judgment on the Son is a prominent theme in John 5.
