With these eyes I was able to recognize the complete uniqueness of God's Holy One, Jesus Christ (John 6:69). Knowledge of these works makes it possible to place this thesis in the wider theological framework of FG and Johannescorpus. Moody Smith, The Theology of the Gospel of John, New Testament Theology (Cambridge: Cambridge University Press, 1995); Andreas J.
In The Testimony of the Beloved Disciple, Bauckham explores the theme of holiness in the Gospel of John. Nevertheless, there is a gap in the literature regarding John's presentation of God's Holy One in chapters 5-7 in correspondence with Exodus 12:1-17:7. The literature simply does not claim that the title "Holy One of God" identifies Jesus as the YHWH of the Exodus writings and the one sanctified to give eternal life.
HE WROTE OF ME
Therefore, the evangelist narrates Jesus' actions in the context of the Jewish holidays established in the Mosaic Law. These Jewish festivals were the Feast of Unleavened Bread (which included Passover), the Feast of Harvest (also called Pentecost or Weeks), and the Feast of Tabernacles (also called Ingathering). 8 Gerry Wheaton, The Role of Jewish Feasts in the Gospel of John (New York: Cambridge University Press, 2015), 1.
As George Beasley-Murray notes, “The statement about the nearness of the Passover (v. 4), the identification of Jesus as the prophet who was to come (cf. The prophetic function of the prophet like Moses is to intercede for YHWH in the covenant people, especially by speaking his words. The coming of the Son is the intercession of the covenant god to save his people.
This chapter demonstrated that Moses was writing about the Messiah – the Messiah who is greater than Moses. This rejection of God's Saints will eventually include one of the Twelve (6:70-71).
The Passover Feast Sign
In the previous episode, Jesus declared that Moses wrote about him, the Messiah (5:46), and now the Evangelist begins to show the paradigmatic ways in which Moses wrote about the Messiah. John argues that this annual Exodus commemoration is fulfilled in Jesus the Messiah, and that his readers should understand that Moses wrote typologically of the Messiah as he wrote of the Passover and Exodus. Jesus said this "to test him, because he knew what he would do". The source of bread is Jesus'.
Noticing this helps the reader and the twelve understand the meaning of the sign that follows: Just as YHWH gave bread from heaven to the children of Israel in the wilderness, so also Jesus provides abundantly for the multitude. Jesus, as the bread from heaven, will be the point of the sign in the discourse of verses 22-51. The sign makes it clear to the satisfied crowd that Jesus is “the prophet,” the one who was expected to “come into the world.” His provision of bread and fish legitimized his role as the one who must come, but not just to provide a meal.
The prophet” is mentioned a total of four times in FG, twice in chapter 1 by the priests and Levites when they asked John the Baptist about his identity, once by the people in 6:14 and once by some of the crowd in 7:40. However, it is ironic that the crowd seizes upon the prophet's sign rather than his prophetic teachings. 3 Richard Bauckham, The Testimony of the Beloved Disciple (Grand Rapids: Baker Köstenberger, A Theology of John's Gospel and Letters, 325.
Messianic identity.6 According to John's account of Jesus' response in verse 15, people misunderstand the nature and role of the Prophet like Moses, along with the kind of king he is. However, the Evangelist affirms their profession with his Exodus questions in the narrative: The Passover was near (v. 4), Jesus is known as the Prophet (Deuteronomy 18:15), he pronounces the divine name in reference to himself when he saves the disciples in sea (vv. 16. 21) and he speaks directly of the desolation that is fostered in relation to himself in verses 31-33—the people complain against him and refuse to follow him in life (v. George Beasley-Murray correctly argues that the miracle of the food of Jesus repeats the food of the desert and continues to signify "the fulfillment of the hope of the new Exodus brought by Jesus".8 The Passover in verse 4, the sacrificial death of the Lamb of God in verses 51-58, the connection of Moses with Jesus in verses 32-35, and esp.
Thus, John redefines the people's eschatological expectations of the Prophet, who is also the coming king, and identifies Jesus with YHWH of the writings in the wilderness.
The Savior on the Sea
This short story takes the narrative geographically and theologically.12 Geographically, Jesus and the disciples come to Capernaum, on the other side of the Sea of Galilee. Jesus is more than a prophet and much more than a revolutionary ruler who needs the political support of the crowd. After rowing about twenty or thirty stadia, about three or four miles into the middle of the Sea of Galilee, Jesus appears walking on the sea.
It is likely that John alludes to several OT texts in verse 19.15. The first, Job 9:8, says that God alone "stretched out the heavens and trodden the waves of the sea." Thus Jesus is identified with the creator god, the one who created the heavens and exerts his sovereign but mysterious power over the sea (cf. Job. At night, when questions arise about God's faithfulness, favor, covenant love, promises, grace, and compassion (vv.. 9), the psalmist recalls the mighty deeds and wonders of the "Most High" (vv. Using the psalms, FG connects its readers once again to the exodus.
John describes the disciples' fright as fear, not because of the storm, but because they "saw Jesus walking on the sea and approaching the boat" (v. 19). With this background, it seems best to understand the reaction of the disciples to be aligned with those who have met God's majestic revelation (cf. Matt 14:33). Yet, for John's audience, ἐγώ εἰμι takes on the theological weight of Exodus 3:14, especially given the lofty Christology of the FG and the echo of the Exodus events in chapters 5-7.
Carson shows that ἐγώ εἰμι "is the perfectly normal way of saying 'It is I' - a point made clear when it appears on the lips of the man born blind, after he has been healed."18 He goes continues and points out that "the thoughtful reader who has read through this Gospel two or three times should notice the number and variety of forms of 'I am' statements. Duane Garrett translates the Hebrew phrase as: "This is who I am : I AM."20 When God responds to Moses' request for the name of the one who would send Moses and redeem Israel, he declares himself as "I Am" (ἐγώ εἰμι) and distinguishes himself from the gods of Egypt. Garrett argues that to ask for God's name "is to miss the point entirely, for he is not one of the gods at all."21 He is the self-existent, all-powerful creator, and the one who came close to Israel in the covenant have. salvation.
The use of ἐγώ εἰμι within the context of the Exodus-like events indicates "a solidarity or oneness with [God]" that Jesus uniquely possesses as the One in whom God speaks fully and definitively.24 To see Jesus walking on the sea is to to see the Father (John 14:7, 9).
Jesus Is the Sacrificial Passover Meal
And the bread that I will give for the life of the world is my flesh.” And the bread that I will give for the life of the world is my flesh" (v. 51). In his treatment of the role of the Passover in FG, Gerry Wheaton argues that.
Clearly, he claims that "the sacrifice of the animal makes atonement for the sin of the people in two ways. He is the "living bread that came down from heaven" and the bread that he will give for the life of the world is his flesh. Demeris, “very little has been written on the subject of the Holy of God.
Hoskins, Jesus as the Fulfillment of the Temple in the Gospel of John (Milton Keynes, England: Paternoster. Several observations can be made when considering John's use of the ἅγιος word group in the FG. The festival is reified in the context of "living water" that will "flow from.
In the middle of the festival, Jesus begins to publicly teach the people in the temple (7:14-24). That the thirsty man is given eternal life by the gift of the Spirit is confirmed elsewhere in the Gospel. With Ezekiel, Joel sees the giving of the Spirit in the last days as life-giving water.
With Peter's recognition of Jesus as God's Holy One in 6:69 and Jesus' call to the thirsty to come to him and drink the life-giving Spirit in 7:37-39, John identifies Jesus as YHWH of the wilderness. scriptures and the one who is sanctified to give eternal life. He is the source of the quickening Spirit that YHWH will pour out on the thirsty when Jesus is glorified. By stating that Jesus is the source of the Spirit, the FG identifies him with the YHWH of the Mosaic witness.
The worship of the Lord Jesus Christ is the logical expectation and culmination of the FG. Furthermore, Jesus identifies with YHWH of the Exodus through his appeal to the thirsty in 7:37-39.
