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This article analyzes the use of Passover imagery in the Gospel of John. It argues that Passover imagery is central to both the narrative structure and theological themes of John. The imagery begins with John the Baptist declaring Jesus as the "Lamb of God", and expands throughout the gospel. Key points include:
- Passover imagery incorporates the lamb sacrifice as well as Jesus as the shepherd who lays down his life for his sheep.
- Three Passovers structure the gospel narrative and provide intervals for the events.
- Old Testament festival symbols, like Passover, provide a framework for new meanings to emerge about Jesus and his significance.
This article analyzes the use of Passover imagery in the Gospel of John. It argues that Passover imagery is central to both the narrative structure and theological themes of John. The imagery begins with John the Baptist declaring Jesus as the "Lamb of God", and expands throughout the gospel. Key points include:
- Passover imagery incorporates the lamb sacrifice as well as Jesus as the shepherd who lays down his life for his sheep.
- Three Passovers structure the gospel narrative and provide intervals for the events.
- Old Testament festival symbols, like Passover, provide a framework for new meanings to emerge about Jesus and his significance.
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This article analyzes the use of Passover imagery in the Gospel of John. It argues that Passover imagery is central to both the narrative structure and theological themes of John. The imagery begins with John the Baptist declaring Jesus as the "Lamb of God", and expands throughout the gospel. Key points include:
- Passover imagery incorporates the lamb sacrifice as well as Jesus as the shepherd who lays down his life for his sheep.
- Three Passovers structure the gospel narrative and provide intervals for the events.
- Old Testament festival symbols, like Passover, provide a framework for new meanings to emerge about Jesus and his significance.
Copyright:
Attribution Non-Commercial (BY-NC)
Verfügbare Formate
Als PDF, TXT herunterladen oder online auf Scribd lesen
A Narrative and Symbolic Reading" Dorothy Lee Abstract: Passover imagery is central to the narrative structure and theological content of the Fourth Gospel. The imagery begins in the testimony of John the Baptist, declaring Jesus to be the "Lamb of God". The narrator expands the paschal overtones of this title to incorporate other Old Testament insights associated particularly with temple and cult. The feast of Passover develops into its own metaphorical field, pushing the narrative towards the cross as the climatic moment of revelation. On the way, paschal imagery incorporates not only the lamb but also the shepherd who lays down and takes up his life on behalf of the sheep. Passover becomes a major symbol in the Fourth Gospel, capturing vital, christological aspects of John's understanding of the cross. 13 CULTIC AND FESTAL SYMBOLISM plays a major role in the narrative of the Fourth Gospel. In different ways, the text plays with imagery associated with festival and temple to convey a theological under- standing of the significance of the crucifixion in the Gospel of John. This imagery revolves particularly around Passover and the paschal lamb. Throughout the Gospel, the Johannine Jesus gathers up the symbols and rites associated with the old, transforming them into his own person and the new community of God's people. This article explores paschal and pastoral imagery as it develops in the Gospel of John, arguing that it expands in significance through the narrative to incorporate other elements, thus becoming a key [ohannine symbol. In the Fourth Gospel, the imagery is re-interpreted christologically, the symbolism functioning to validate the new while locating it firmly within the structures of the old. We need to prefix this discussion with a brief observation on the way religious symbolism works. In theological terms, symbolism is not " This article was originally given as a paper at the SNTS Conference in Vienna, August 2009. 14 PACIFICA 24 (FEBRUARY 2011) decoration to beautify the message or a sweetener to sweeten its content. On the contrary, core symbols possess cognitive content.! and have a religious rationale that can in one sense be translated, albeit inadequately.2 Symbol and metaphor (the latter as the linguistic manifestation of the formers) create meaning in bringing together two disparate elements to create something theologically new: sometimes in tension, sometimes in opposition, sometimes with a previously unperceived consonance. Symbolism is not easily located in singular meaning but opens itself, by definition, to a "surplus of meaning" that exceeds intentionality or design.s In a religious context, it brings meaning into being, becoming the bridge between divine and human. In this sense, we might say that, while symbolism cannot easily be grasped, it can be approached. s Many of the symbols of the Fourth Gospel, along with Jesus' metaphorical utterances - particularly the predicative "I-am" sayingse - are self-evident in images such as water, wine, marriage, birth, wind, bread, shepherds, vines, paths." Yet there are other elements of the [ohannine narrative that also function symbolically, and these include the feasts that dominate the Cospel.s The Old Testament festivals - Sabbath, Passover, Tabernacles, Dedication - provide the symbolic framework from which meaning emerges, the new from the old, along with their concomitant imagery, creating sometimes a metaphorical network or thread of relations. In this regard, John's perspective is not 1. D. Lee, Flesh and Glory: Symbol, Genderand Theology in the Gospel of John (New York: Crossroad, 2002), 16-20. 2. J. Zumstein argues that there is no division between pictorial language and argumentation in the Fourth Gospel ("Bildersprache und Relecture am Beispiel von [oh 15,1-17", in J. Frey. J. G. van der Watt, and R. Zimmermann [eds.], Imagery in the Gospel of John [Tubingen: Mohr Siebeck, 2006]139-56). 3. See L. P. Jones, The Symbol of Water in the Gospel of John (JSNTSS 145; Sheffield: JSOT, 1997), 14-19; Lee, Flesh and Glory, 19-20; also S. Petersen, "Ich-bin-Worte als Metaphern am Beispiel der Lichtrnetaphorik", in Frey, van der Watt and Zimmermann (eds.), Imagery, 121-38, see pp. 124-25. 4. P. Ricoeur, Interpretation Theory: Discourse and the Surplus of Meaning (Fort Worth: Texas Christian University, 1976). On the multiplicity of meanings used in the Gospel, see J. Zumstein, "Intratextuality and Intertextuality in the Gospel of John" in T. Thatcher and S. D. Moore (eds.), Anatomies of Narrative Criticism. The Past, Present, and Futures of the Fourth Gospel as Literature(Atlanta GA: SBL, 2008), 121-135, see pp. 127-28. 5. R. Hirsch-Luipold, "Klartext in Bildern: KTA. rrcporui, rrappTJUla. als Signalworter fur eine bildhafte Darstellungsform im Iohannesevangelium" in Frey, van der Watt and Zimmermann (eds.), Imagery, 61-102, see P: 66. 6. See the tabular ordering of Petersen, "Ich-bin-Worte" 122-23, in which the predicates are generally soteriological statements. 7. Further on [ohannine symbols, see, e.g., R. A. Culpepper, Anatomy of the Fourth Gospel (Philadelphia: Fortress, 1983), 180-202; CR. Koester, Symbolismin the Fourth Gospel: Meaning, Mystery, Community (2 nd ed.; Minneapolis: Fortress, 2003), 1-32; Lee, Flesh and Glory, 9-28; and R. Zimmermann, "Imagery in John: Opening up Paths into the Tangled Thicket of John's Figurative World" in Frey, van der Watt and Zimmermann (eds.), Imagery, 1-43. 8. See D. Lee, The Symbolic Narratives of the Fourth Gospel: The Interplay of Form and Meaning (JSNTSS 95; Sheffield: Sheffield Academic Press, 1994), 137-60, 227-28. LEE: PASCHAL IMAGERY IN JOHN 15 dismissive of Judaism, with its wealth of rite and ritual, as if the old were discarded with the advent of Iesus.? In literary terms, such a theological reading would be the equivalent of mining rhetorical form for meaning, tossing aside the former once the latter is grasped. But symbol and metaphor do not work that way. Having cognitive character, and being involved in the making of meaning, their form is precisely the way in which their substance displays itself, the one impossible to comprehend without the other. lO In terms of John's theology, the invisible substance of God is made visible and manifest symbolically; indeed, only in symbol can the Johannine God be apprehended.it This methodological asseveration is as pertinent for the feasts as it is for the more everyday imagery of the Fourth Gospel. JOHN THE BAPTIST'S DECLARATION The shape of the overall [ohannine narrative is characterised by its chronological division of the Gospel into three Passovers. The first is the context for the Cleansing of the Temple (2:13-22), Jesus' first journey to Jerusalem. The second Passover provides the setting as well as core symbolism for the Feeding narrative (6:1-71) which, though set in Galilee, is encompassed on either side by incidents in Jerusalem (Sabbath controversy, 5:1-47; Tabernacles Discourse, 7:1-8:59). The third Passover is introduced after the plot to kill Jesus (11:55), is reiterated through the next eight chapters of the Gospel, and reaches a climax in the trial and crucifixion narratives (12:1; 13:1; 18:28, 39; 19:14, 31, 42). These three paschal contexts "provide annual intervals within which the rest of the narrative is structured".1 2 The Passover allusions are preceded in the opening chapter of the Gospel by the momentous declaration of John the Baptist: "Behold the Lamb of God" (1:29,35).13 "Lamb of God" is widely recognised as one 9. W. Carter argues along these lines, suggesting that, in the case of the feasts, while there is disagreement over Jesus, "the practices themselves are not attacked" (John and Empire; Initial Explorations [New York/London: T & T Clark, 2008], 37); see M. M. Pazdan, "Jesus, Disciples, and Jewish Feasts in John", BToday 2 (1998), 79-85. 10. Lee, Symbolic Narratives, 23-35. 11. See Hirsch-Luipold, "Klartext in Bildern", 66, who relates this model to the religious milieu of Middle Platonism, with its relationship between the ontic and the perceptible. Thus the "signs" of the Old Testament make visible the "I am" of the Gospel (99). 12. Culpepper, Anatomy, 72. Culpepper has calculated the uneven way time moves in the three intervals of John's Gospel: 116 verses for the first year (about two weeks), 295 for the second (around a month), and chapters 12 to the end for the third year (a two- week period, with chapters 13-19 covering only twenty-four hours). See also A.J. Saldarini, "Passover in the Gospel of John", BToday 36 (1998), 86-91. 13. According to K.B. Larsen, John 1.29-34 functions chiasticalIy as a "recognition scene" in which John the Baptist explains how he has come to recognise Jesus as both "Lamb of God" and "Son of God" on the basis of the Spirit's revelation: John is thus the ideal observer / recognizer and ideal informant / witness (Recognizing the Stranger: Recognition Scenes in the Gospel ofJohn [BIS93; Leiden: Brill, 2008]96-112). 16 PACIFICA 24 (FEBRUARY 2011) of the most ambiguous titles in the Gospel of Iohn.i- In the Old Testament, the use of "lamb" mostly occurs in relation to Passover, which is generally regarded as the primary referent of the Johannine metaphor.t> The meaning is made more complicated by the addition of the participial clause, "who takes away the sin of the world" (1:29), a description not repeated in the Baptist's second attestation of Jesus as "Lamb of God" (1:35). Its absence, if anything, underlines the paschal significance. In the Old Testament, Passover and the feast of Unleavened Bread are distinctive in ritual and meaning (Lev 23:4-8; Exod 12:1-50; 23:14- 18; 34:18-26),16 but the Fourth Gospel will transform their significance. Allusion to Passover begins with the utterance of John the Baptist at the same time as the metaphorical field expands.I? The reference to taking away sin, which seems otherwise bewildering, suggests not Passover but temple, both manifestations of Torah.ie The major concern of the cult is with the forgiveness of sins (which mayor may not include the sacrifice of a lamb). The parallel is particularly notable in the case of the sin offering (for sins of ignorance) and the guilt offering (involving restitution, Lev 4:1-6:7). One striking aspect of the cult is the scapegoat (azazel) on the Day of Atonement, which literally "takes away" the sins of the people into the wilderness (Lev 16) - a rather different conception of "sacrifice" from the slaughter of animals in the temple, and carrying its own metaphorical import. In each case, the ritual regulations convey a sense of sin taken seriously, along with the means for dealing with it. Both associations - the cult system 14. For the range of possible meanings, see, e.g., R. E. Brown, The Gospel of John (New York: Doubleday, 1966), 1.58-63 and C. W. Skinner, "Another Look at 'the Lamb of God"', Bibliotheca Sacra 161 (2004), 89-104; also J. T. Nielsen, "The Lamb of God: The Cognitive Structure of a [ohannine Metaphor", in Frey, van der Watt and Zimmermann (eds.), Imagery, 217-56, see pp. 225-226. 15. See, e.g., R. Schnackenburg, The Gospel According to St John (ET: Tunbridge Wells: Bums & Oates, 1968), 1.299-300; C. K. Barrett, The Gospel According to St John: An Introduction with Commentary and Notes on the Greek Text (2 nd ed.; London: SPCK, 1978), 176-177; G. R. Beasley-Murray, John (WBC 36; Waco TX: Word Books, 1987), 24-25; F. J. Moloney, The Gospel of John (SP 4; Collegeville MN: Liturgical Press, 1998), 58-59; U. Schnelle, Das Evangelium nach Johannes (THNT 4; Leipzig: Evangelische Verlasanstalt. 1999), 49-50; C. S. Keener, The Gospel of John:A Commentary (Peabody: Hendrickson, 2003), 1.454; and A. T. Lincoln, The Gospel According to St John (BNTC; London: Continuum, 2005),113. 16. On Passover and the feast of Unleavened Bread as a single feast in origin and practice, see the summary in L. Maluf, "The Passover Festival in the Book of Leviticus", BToday 36 (1998), 19-21. On the keeping of Passover in the Old Testament, see also Num 9:1-14; Deut 16:1-8; 2 Kgs 23:21-23; 2 Chron 30:1-19; Ezra 6:19-22,1 Esdr 1:1-22, 7:10-14. 17. On the "image-fields" of the Fourth Gospel (Bildfelder), see U. Busse, "Metaphorik und Rhetorik im JohannesevangeIium: Das Bildfeld vom Konig", in Frey, van der Watt and Zimmermann (eds.), Imagery, 279-317, which particularly discusses the image of the king. 18. Note that the paschal interpretation refers to the evangelist's editorial work. Even if John the Baptist's words are historical, they need not have carried Iohannine meaning; see Skinner, "Lamb of God", 97, 102-104. LEE: PASCHAL IMAGERY IN JOHN 17 concerned with sin, and the scapegoat - make sense of the Johannine description of the lamb, enlarging the meaning beyond that of Passover.t? Alongside paschal imagery, the image of the Suffering Servant of Isaiah 53:7 is a likely dimension of the symbolism, with its overtones of suffering on behalf of Israel, an association shared with the paschal lamb.2 0 The simile of the slaughtered animal who "absorbs imperial violence and delivers God's people",21 suggests not only deliverance from oppression, as does the paschal lamb, but also vicarious suffering and sacrifice for the sheep who have "gone astray" and whose sins are atoned for by the Servant (Isa 53:6, 10).22 If this consonance is correct, we find the [ohannine text augmenting the primary symbolic meaning of Passover with ideas of sacrifice and atonement.2 3 A further possibility along these lines is the sacrifice of Isaac (Gen 22:1-14), where Abraham's obedient intent to give up his son is an act of sacrifice on his part, especially in light of the divine promise (Gen 15:1-6; 22:15-18). As the two trudge up the mountain together, the son's innocent question and his father's ambiguous reply point to God as the giver of the lamb for the sacrifice (Gen 22:7-8). Here again, as part of the metaphorical field, the Johannine text augments the symbolism of the paschal lamb with sacrificial overtones from another quarter. The apocalyptic lamb represents another possible trajectory in this metaphorical range (Test/os 19:8; 1 Enoch90:38; Rev 5-6; 17:14), injecting the paschal and sacrificial symbolism with possible images of triumph over death. None of these associations is particularly new; as elsewhere in this Gospel, the symbolism is not easily delimited. If such elements fall within the orbit of the Baptist's confession, according to John, they need to be justified on the basis of their 19. A further point of connection is that ritual cleansing is associated with both the cult and the keeping of Passover (e.g. Lev 12, 14-15; 2 Chron 30:17, 35:6). 20. Nielsen, "Lamb of God", 227-256, concludes that this title holds within it potential for meaning but that, for John, the blending of Passover associations with the lamb of Isaiah 53 encapsulates the metaphor. Nielsen denies any atoning significance to the title, though he concedes that such a trajectory arises in later exegetical history. 21. Carter, john and Empire, 172. 22. J. M. Soskice distinguishes between similes that are illustrative and those possessing the character of metaphor, which are thus "incremental" (Metaphor and Religious Language [Oxford: Oxford University Press, 1987] 58-60); the image of the lamb belongs in the latter category. 23. The tradition of interpretation which sees the lamb as linked, not just to Passover and the Suffering Servant, but also to the atonement of sins, goes back to the Patristic period (see, e.g., the catena in J. C. Elowsky [ed.] john 1-10 [ACCS IVa; Downers Grove IL: InterVarsity, 2006] 66-79). According to Keener, the paschal lamb is already understood within Judaism to have a sacrificial function (Gospel of john, 1.452-54), though the evidence for this view is minimal. Schnackenburg (St john, 1.297-301), who sees the title bringing together the paschal lamb with the Suffering Servant, regards the latter as atoning: "it cannot be doubted that the vicarious expiation of Jesus' death is meant" (298; cf 1 John 2:1-2; 3:5, 16; 4:10). On the significance of animal sacrifice in the Old Testament, see C. A. Eberhart, "Characteristics of Sacrificial Metaphors in Hebrews", in G. Gelardini (ed.), Hebrews: Contemporary Methods - New Insights (BIS; Leiden: Brill, 2005), 39-50. 18 PACIFICA 24 (FEBRUARY 2011) consonance with wider Johannine themes and symbols.s- For example, there are cultic parallels in the portrait of Jesus as the one who deals authoritatively and definitively with sin, an authority bequeathed to the apostolic community (20:22-23). The Suffering Servant coheres with the Son who drinks the cup of suffering (18:11), and allows himself to be seized by his enemies, precisely in fulfilment of the Scriptures. It may be that the story of the sacrifice of Isaac influences not just the Baptist's designation of Jesus but also the Gospel's dominant Father- Son imagery. Note that the two titles by which John the Baptist acclaims Jesus, set within close proximity, are "Son of God" and "Lamb of GOd",25 the former encased within the latter (1:29, 34, 35), giving a striking parallel with the Aqedah. Perhaps the apocalyptic lamb seems least likely because of John's particular eschatological focus. Yet John interprets the cross as the place of eschatological triumph, the defeat of sin and death (12:31; 16:11; 19:30), and the image of the lamb arrayed in triumph is hardly alien to John's soteriology.2 6 These secondary associations, moreover, need not be represented in their fullness. Some of the objections to possible Old Testament referents are based on the assertion of difference - for example, that the cult uses animals other than lambs, that the azazel is an adult goat, that the animal of the Aqedah turns out to be a ram, or that Abraham is prevented from sacrificing his son. But if paschal imagery has primacy, then other associations or connotations need not be ruled out, nor should we expect every detail to conform, especially the further we move from the centre of the symbolismP Metaphors by definition diminish some elements in order to accentuate others: "Only certain aspects of the total potential of the imageries are utilised and it is important to identify those.... The author of John does not intend his imageries to be open, but rather restricts them to certain aspects he wants to utilise in the communication of his message."28 If the core imagery is paschal, then aspects of other meanings may well take their place within the same network, even if they are not central, though where the network ends is a moot point. The important issue here is 24. P. N. Anderson warns of the danger of assuming a symbolic meaning in every aspect of the Fourth Gospel ("Gradations of Symbolization in the Johannine Passion Narrative", in Frey, van der Watt and Zimmermann [eds.], Imagery, 157-194); he himself perceives political rather than theological import in the references to Passover (163-164). See also Zimmermann's discussion of what makes symbolism in the Fourth Gospel compelling, using the example of the garden motif ("Symbolic Communication" in Thatcher and Moore [eds.], Anatomies of Narrative Criticism, esp. 226-34). 25. Larsen, Recognizing the Stranger, 98. 26. B. Witherington, John's Wisdom: A Commentary on the Fourth Gospel (Louisville: Westminster John Knox, 1995),66; see Skinner, "Another Look", 100-104. 27. This is the problem with the assessments of each option given, e.g., by Skinner, "The Lamb of God", 90-102, who seems to assume that unless there is perfect fit, no association exists. 28. J. G. van der Watt, "Ethics Alive in Imagery", in Frey, van der Watt and Zimmermann (eds.), Imagery, 446. LEE: PASCHAL IMAGERY IN JOHN 19 that John is capable of re-working and augmenting images that have come down to him in the tradition. In this case, it is perfectly possible that he has enlarged Passover to include aspects other than the paschal lamb, giving the symbolism a richer and more comprehensive meaning. It is precisely the clause "who takes away the sin of the world" that opens the door to sacrificial referents within the Old Testament. This rhetorical process parallels the similar way in which "Logos" opens itself to other christological images in the Gospel - in particular that of Son (1:1-2, 14, 18),29 but also other titles: Messiah, King of Israel, Son of Man (to name only those in the opening narrative, 1:29-51).3 0 THE LAMB IN THE JOHANNINE NARRATIVE The image of the lamb is not repeated in the narrative of Jesus' ministry but becomes visible in the Johannine depiction of the cross, which is replete with paschal symbolism, creating a narrative frame for the Gospel, an indusia. From this perspective, the Baptist's confession is proleptic of the crucifixion where the elimination of sin occurs: "[p]recisely at the place where the [ohannine Jesus first comes into view, he appears as the Crucified" .31 Yet its early position in the Gospel, pointing forward to the crucifixion at the end, gives the title palpable status also within the ministry as a whole. Not only is "Lamb of God" the first title outside the Prologue, it also leads directly to the gathering of the first disciples (1:35-51), the declaratory utterance so influencing two of the Baptist's disciples that they leave behind one "teacher" for another.3 2 If so, we may well ask whether the title, though not explicit in the ministry narrative, is not actually implied in a number of subsequent contexts before the crucifixion. There are literary reasons for arguing that, within the shape of the [ohannine narrative, it is temple, as well as Passover, imagery that carries the iconography of the lamb. The Fourth Gospel has already indicated its temple Christology at 1:14 in the tabernacle language that describes the incarnation. The Cleansing of the Temple furthers these indications, as well as forming a link with the cultic overtones of "Lamb of God". John's perspective on Jesus as the locus of divine glory (daxa), symbolised in the temple and its rites, is made explicit in the Cleansing, where John moves beyond any parallelism with the 29. See D. Lee, "The Gospel of John: Symbol and Prologue", Conversations 2 (2, 2008), http://ctm.uca.edu.au / conversations. 30. Schnelle, Das Euangelium nach Johannes, 50. 31. Udo Schnelle, "Cross and Resurrection in the Gospel of John", in C. R. Koester and R. Bieringer (eds.), The Resurrection of Jesus in the Gospel of John (WUNT 222; Tiibingen: Mohr Siebeck, 2008), 135. Schnelle connects the theme of taking away sin to the fact that, in this Gospel, Jesus carries his own cross (19:17). 32. As Moloney notes, the noun theou ("of God", whether objective or subjective genitive) is striking - not just any lamb, but God's (Gospel of John, 58-59). 20 PACIFICA 24 (FEBRUARY 2011) Synoptic accounts in the earlier verses (2:14-17; Mark 12:15-18/parr.), to an explicit identification of Jesus with the temple in the latter part of the scene (2:18-22). There is a certain irony in the fact that it is Jesus, the Lamb of God, who drives out the animals for sacrifice: "within this pericope dealing with the expulsion of the sacrificial animals from the Temple.. .is an intimation that Jesus himself will become a sacrifice."33 Later in the Gospel, the passion narrative will disclose Jesus as the "re- built" temple of God whose death and resurrection are incandescent with divine glory. In the meantime, cultic overtones are implied in the "sign" which the Jerusalem authorities demand after Jesus has "cleansed" the temple (2:18 - and which they will ironically effect). As well as divine indwelling, all that the cult embodies in its prayerful and sacrificial rites comes to fruition in the [ohannine Jesus. His unity with the one he refers to magisterially as "my Father" (tou patros mou, 2:16), as well as his sacrificial death on the cross, fulfils Israel's cultic vocation in the forgiveness of sins and the maintaining of covenant unity with God. 34 The theme carries over from the Wedding at Cana and the way in which the wine fulfils the purificatory rituals of Judaism in water and stone jars (2:1-11), now embodied in the flesh of the Logos. John begins to unfold in these opening scenes the theme of Jesus as the Lamb of God whose death and resurrection fulfil all that is prefigured in the sacrificial cult, the animals no longer needed within the precincts of the sanctuary.35 Temple imagery once more comes to the fore in the central section of the Samaritan dialogue (4:15-26), in which Jesus reveals himself to the woman as the locale of true worship36 - the fulfilment not of Samaritan worship but of what is embedded in Judaism. The Jerusalem temple, with its rites and festivals, and its manifestation of divine abiding, is archetypal in John's Christology. But this encounter also unfolds the universalism inherent in the Baptist's central testimony: "Behold, the Lamb of God who takes away the sin of the world." The climactic acclamation, "Saviour of the world" (4:42), recalls that earlier declaration, although the title itself is absent. Nonetheless, the saving 33. A.R. Kerr, The Temple of Jesus' Body: The Temple Theme in the Gospel of John (JSNTSS 220; Sheffield: Sheffield Academic Press, 2002), 85. Also on temple imagery in John, see M. L. Coloe, God Dwells With Us: Temple Symbolism in the Fourth Gospel (Collegeville: Liturgical Press, 2001), esp. 65-84. 34. On the importance of covenant imagery in John, see R. M. Chennattu, "The Covenant Motif: A Key to the Interpretation of John 15-16", in R. M. Chennattu and M. L. Coloe (eds.), Transcending Boundaries: Contemporary Readings of the New Testament. Essays in Honor of F. J. Moloney (Roma: LAS, 2005). 141-159. 35. Clearly some level of "replacement" is envisaged here, the Lamb of God replacing the Iambs (and other animals) of the cult. Yet - even apart from the historical reality of the destruction of the Temple by the time of the Fourth Gospel - the Old Testament symbolic framework remains, so that the cultic practice, while no longer extant, drives John's meaning; without its Jewish grounding, [ohannine Christology is inconceivable. 36. Further on the theme of worship, see D. Lee, ""In the Spirit of Truth": Worship and Prayer in the Gospel of John and the Early Fathers", VigiliaeChristianae 58 (2004), 277-97. LEE: PASCHAL IMAGERY IN JOHN 21 function of the paschal lamb coheres with the theme of the passage, underscoring its universalism.V The lamb, like the serpent in the wilderness (3:14-15), is a type of the salvation represented in the [ohannine Saviour; not only for Israel, but for the world (d. 6:33).38 The second Passover is located in the following section, from chapters 5 to 10, usually entitled "the feasts of the Jews" - although there is hardly a scene in the Gospel that does not envisage a feast somewhere in the background. 39 This time Passover is located, not in Jerusalem, unlike its surrounding narratives (Sabbath, John 5; Tabernacles, John 7-9; Dedication, John 10), but in Galilee. Quite apart from the narrative awkwardness associated with his journeying, Jesus' presence is puzzling, given his attendance in Jerusalem at the other two Passovers - not to mention his intention, whatever he tells his brothers, of visiting Jerusalem for Tabernacles (7:3-10). Yet the feeding saga works well for John's purposes. Passover and exodus symbolism abounds in this narrative, from the following of the crowds, to the bread and its associations with the manna, the figure of the Moses, the crossing of the sea and overcoming of its violence and dangers, the wilderness setting, Torah, and covenant - all these are consonant with the exodus, and work well in a context outside Jerusalem. The dialogue progresses, the crowd at first moving towards faith and then - after the central revelation of Jesus as the Bread of Life (6:35) - increasingly in the opposite direction; at the same time, "the Jews" become alienated, divided among themselves, and finally scandalised at Jesus' self-revelation (6:41, 62, 60). But the last straw, from their point of view, is the third and last re-statement of the "1 am" saying, to which everything thus far has been leading, and which explicitly picks up the feeding story from the beginning: "the bread which I give for the life of the world is my flesh" (6:51)... "unless you eat the flesh of the Son of Man and drink his blood" (6:53). Several things happen in these verses. In the first place, the "giving" of the bread is seen to occur in and through the death of Jesus, symbolically portrayed in eucharistic terms. Secondly, in the context of Passover and the feast of Unleavened Bread, both the flesh and the blood are represented as salvific ("the one who eats my flesh and drinks my blood has eternal life", 6:54; d. 1 Cor 5:7). The language is covenantal and sacrificial, as well as pointing centrally to faith. Just as the flesh of 37. Carter argues that the liberation theme is current for Johannine believers, the Passover representing the call to exodus from the Artemis cult in Ephesus; thus the Cleansing of the Temple has, for him, political overtones (John and Empire, 159-61; also 300-2). 38. The point is stressed by Schnelle, Johannes, 50. The same transformation of Old Testament imagery is present in the reference to sin in the singular (hamartia); see X. Leon-Dufour, Lecture de l'Evangile selon Jean, Tome 1 (Paris: Editions du Seuil, 1987), 169. Further, on sin in John, see Lee, Flesh and Glory, 166-96. 39. Dom G. Murray, "Jesus and the Feasts of the Jews", Downside Review 109 (1991), 217-25. 22 PACIFICA 24 (FEBRUARY 2011) the slaughtered lamb is eaten and its blood sprinkled on the lintels of the door, giving protection from death and sustenance for the journey, so the flesh of Jesus the paschal lamb is to be "eaten" and his blood, not sprinkled this time but, in line with the eucharistic associations, "drunk" to bring about eternal life. 40 The feeding story, so redolent with Passover and exodus imagery, finds its true meaning in the death and resurrection of Jesus, the Lamb of God whose own self is the means of salvation. 41 At this stage of the dialogue, the "eating" moves beyond the bread to "flesh", the shift indicating the Passover lamb whose "flesh and blood" have such symbolic and theological import. 42 Explicitly paschal imagery will not emerge again until after the raising of Lazarus (11:1-12:11). Yet sacrificial elements are present throughout the final three chapters that bring to a climax the first half of the Gospel. In the intermingling of images, John presents Jesus also as shepherd of the sheep (10:1-18)/43 although the festal context is that of Dedication rather than Passover (10:22).44 The imagery is evident in the shepherd's knowledge of and care for the sheep; but it is most startlingly apparent at the point where the imagery begins to break down - where the shepherd will "lay down my life in order that I may take it up again" (10:17).45 The Good Shepherd exercises kingly authority, not only over the flock in its diversity but over life itself, including his own (vno-one takes it from me, but I lay it down of myself', 10:18).46 Paradoxically, Jesus is depicted as sovereign and as innocent victim. The [ohannine Jesus is, in other words, Shepherd and 40. J. Ashton argues that a Passover, rather than eucharistic, context makes sense here (Understanding the Fourth Gospel [2 nd ed.; Oxford/New York: Oxford University, 2007), 96; also G. W. Ashby, "Body and Blood in John 6.41-65", Neotestamentica 36 (2002), 57-61. However, given the breadth of Johannine symbolism, Passover and Eucharist need not be regarded as alternatives. 41. B. W. Longenecker connects the unbroken body to the absence of reference to Jesus breaking the bread in the Feeding story, unlike the Synoptics (Iohn 6:11; Mark 6:41/ parr.; 8:6/par.); he connects the theme of "unbrokenness" to that of unity in the Fourth Gospel ("The Unbroken Messiah: A Johannine Feature and its Social Functions", NTS 41 [2005] 428-41). 42. On the maternal overtones of the symbolism, see Lee, Flesh and Glory, 148-49. 43. For a discussion of this passage as metaphor, see R. Kysar, Voyages with John. Charting the Fourth Gospel (Waco TX: Baylor University, 2005), 161-82. 44. On the Fourth Gospel's dialectic Christology, see P. N. Anderson, "On Guessing Points and Naming Stars: Epistemological Origins of John's Christological Tensions", in R. Bauckham and C. Mosser (eds.), The Gospel of John and Christian Theology (Grand Rapids MN: Eerdmans, 2008), 311-45. 45. J. Briend sees the heart of Passover in the Old Testament as the "passage from death to life", which in the New Testament is inextricably linked to the death and resurrection of Jesus ("La Paque: passage de la mort ala vie", La Maison-Dieu 240 [2004] 21-32). 46. J. H. Neyrey (The Gospel of John [NCBC; Cambridge: Cambridge University, 2007] 296-297), sees parallels between John 10:1-18 and John 18:1-27, with Jesus as the "noble shepherd"; he discusses the meaning of the passion in light of the shepherd-sheep theme (312). On shepherd imagery used of God in the Old Testament, see, e.g., Gen 49:24, Num 27:17, 1 Kgs 22:17, 2 Chron 18:16, Ps 23:1, 28:9, 80:1, Isa 40:11, [er 31:10, Ezek 34:8, 12, 15, Mic 7:14. LEE: PASCHAL IMAGERYIN JOHN 23 sacrificial Lamb, and it is only in both roles that his identity is unfurled: the blameless quarry who suffers death, and the wielder of dominion over life and death. In the end, though the Lamb is slaughtered by an unholy alliance of his enemies, that death is divinely-ordained and divinely-authorised - Jesus surrenders his own spirit on the cross/ rather than having it taken from him ("and bowing his head he handedover his spirit, 19:30).47 Not high priest and victim, in [ohn's symbolic reckoning, but shepherd and lamb, giver of life for the sheep and helpless sufferer amid the flock. The shepherd imagery is thus drawn into the same metaphorical field, helping to construct a rich and paradoxical Christology.s'' Three times in the next two pivotal chapters, John again makes reference to Passover. As Jesus approaches Jerusalem, the last "sign" in his public ministry, which will lead directly to the passion, is to sacrifice his own life for that of Lazarus. The narrative emphasises the danger of Jesus/ presence so close to the lair of his enemies: in Thomas' lugubrious but insightful exhortation that the disciples "go and die with him" (11:16)/ and in the sisters' caution in meeting Jesus (11:20/ 28-29).49 The aftermath makes this explicit. The large numbers drawn to Jesus by his self-revelation in restoring Lazarus to life give rise to the plot to kill Jesus, at its centre being the ironical testimony of the high priest to Jesus/ act of self-sacrifice: he must die"on behalfof the people" (11:50). The anointing at Bethany likewise continues the stress on Jesus/ life-giving self-sacrifice: Mary's costly and sacrificial gesture, its sweet savour counteracting the stench of death, mirrors that of Jesus 50 - the cost of his life, the inevitability of his death, the love which motivates it (12:1-8). Immediately following the plot, John emphasises, first, the need of people for purification in order to eat the Passover (11:55) and, secondly, the danger in Jesus/ attending the festival, given the murderous intention of his enemies (11:56-57). The anointing is set "six days before" the Passover (12:1)/ giving the reader the sense of time now galloping forward towards the passion. The third reference to Passover in this section is the scene in which "the Greeks" indirectly approach Jesus (12:20). It is significant that the desire of the Greeks, who have corne to Jerusalem to celebrate Passover, to "see Jesus" (12:21)/ is not fulfilled at this juncture. But very soon Jesus will be "seen" on the cross as the embodiment of Passover, 47. This point does not invalidate the possibility that John refers elliptically to the donation of the Spirit-Paraclete; see Schnelle Johannes, 290-91. 48. Note the parallel with Rev 7:17: "for the lamb which is in the midst of the throne will shepherd them and guide them to springs of the waters of life". 49. On the interweaving of this story with the death and resurrection of Jesus, see B. Byrne, Lazarus. A Contemporary Reading of John 11.1-46 (Collegeville MN: Liturgical Press, 1991),57-60, and Lee, Symbolic Narratives, 188-226. 50. On the contrast between the two savours, see Lee, Symbolic Narratives, 222, and Flesh and Glory, 205-206; G. R. O'Day, "John", in C. A. Newsom and S. H. Ringe (eds.), The Women's Bible Commentary (2nd ed.; London: SCM, 1998), 299. 24 PACIFICA 24 (FEBRUARY 2011) for both judgement and salvation (19:37). These Gentiles represent "the world" going after Jesus (12:19b), an indication of the universalism which the title "Lamb of God" (and "Saviour") carries in the Johannine narrative. Jesus' language in these verses, in response to those outside Israel who seek him, indicates his omniscience, his preparedness for his sacrificial death in the advent of "the hour", his mutual glorification of the Father, and the giving of his flesh for the salvation of the world (12:23-33). Everything in the following five chapters of the Gospel, the final meal and farewell discourse, is set within an explicitly paschal context (13:1-17:26). Cultic imagery is also present, especially in the footwashing which, in its primary symbolism, is about cleansing in Jesus' death and thus union with him ("unless I wash you, you have no part/ share, meros, with me", 13:8).51 While the significance of the footwashing reaches to the life of the community and its love-relations (13:12-17), the primary import is that of sharing in Jesus' sacrificial and cleansing death. Here again, by implication, Jesus is depicted as the one who "takes away the sin of the world", the paschal-sacrificial lamb in whom salvation (liberation and forgiveness, the radical erasure of sin) is attained. The image of the vine also includes a reference to "cleansing" in the pruning of the unfruitful branches ("every branch bearing fruit he cleanses [prunes] so that it may bear more fruit", 15:2). Though not always explicit, John winds paschal and cultic imagery into a number of core symbols, creating overlapping metaphorical fields, so that the reader never loses sight of what the impending passion (and departure of Jesus) signifies. Paschal imagery, as is generally noted, is explicit throughout the passion narrative. The piety of the Jerusalem authorities - their need for ritual purification in order to celebrate Passover - creates the dynamics of the central trial narrative, in which Pilate shuttles between the ritually clean authorities outside the preetorium, who will slaughter the Lamb of God (in alliance with Rome), and Jesus within, the Lamb of God in whom all that Passover and cult signify reach fulfilment (18:28-19:16a). It is of some consequence that here, as elsewhere, much of the lamb representation is associated with John's characteristic irony. "Behold the Man" (19:5), which parallels "behold the Lamb", points to the one who will die "on behalf of the people" (11:50); it is the authorities who will "destroy this sanctuary", who will maintain ritual purity while engaging in an act of moral turpitude, who will be blind to the one standing before them while engaging in paschal ritual that finds its true (Johannine) meaning only, and ultimately, in him. 52 The 51. See J. C. Thomas, Footwashing in John 13 and the [ohannine Community aSNTSS 61; Sheffield: JSOT Press, 1991), 89-95, 186-189. 52. Carter questions the widespread view that Pilate is weak and manipulable in the face of crafty Jewish authorities, seeing the scene as political, with the oppressive character of Pilate representing the Roman Empire (John and Empire, 289-314). LEE: PASCHAL IMAGERYIN JOHN 25 same irony extends to the Romans. Pilate represents justice, yet is responsible for a knowing act of injustice - whether malicious or in self-defence. One of his soldiers releases the flood of blood and water from the crucified Jesus which displays the divine, incarnate glory, seals the covenant, and offers to the faithful eternal life. In both cases, whether Jewish or Roman, the "world" ironically exposes its true nature and spells its own condemnation in its attempt to quell the Light. The prolepsis of the Baptist's initial christological declaration is here fulfilled, since what we see on the cross is none other than the Lamb of God. For this, as have seen, the narrator has prepared us throughout the Iohannine narrative. John makes the identification of Jesus with the Lamb patent in the events surrounding the crucifixion. First and foremost, the authorities' obsessive concern for their own ritual purification is profoundly ironical, with the evangelist setting their seeming piety over against their failure to perceive that the meaning of Passover is fulfilled and brought to completion in the johannine Jesus. The irony is intensified in that the "paschal lamb" whom they, in effect, slaughter on the cross is none other than God's own Lamb. Their simultaneous slaughter of the paschal lambs for their own celebration of the feast now wears the signs of an intolerable distortion. Moreover, their stringent observance of ritual purity in their refusal to enter the praetorium contrasts with the cleansing effected by Jesus' death, from which they exclude themselves. Secondly, as is immediately apparent, John's dating of the crucifixion differs significantly from that of the Synoptics. Whereas in Mark's Gospel the Passover is celebrated at the Last Supper (Mark 14:12-26/ pars), in conjunction with the institution of the Christian eucharist, in John's Gospel Passover takes place on the following day, the day of crucifixion, and Jesus is crucified at the hour of slaughter of the paschal lambs. The "sacramental" event enacted at the Last Supper is, instead, the Footwashing (13:1-30), which is concerned with ritual purity and symbolic of Jesus' act of self-sacrifice and humble service on the cross. Both John and Synoptics tie the Passion narrative to Passover, but they do so in very different ways. Both imply Jesus as the paschal Lamb, but that implication is more intense and dramatic in the Fourth Gospel. Thirdly, John draws out paschal symbolism in describing the use of hyssop for the sponge of vinegar (19:29; Exod 12:22), and in Jesus' unbroken bones and the fulfilment of Scripture (19:31-36; Exod 12:10; Num 9:12).53 The hyssop makes little sense at the literal sense, the plant being soft and pliant, unable to support the weight of heavy flow. Its 53. It is also possible that the citation at 19:36 refers, not to the paschal lamb, but to the suffering psalmist, whom God will protect (Ps 34:21). Most likely, both meanings are present. See R. E. Brown, The Death of the Messiah. From Gethsemane to Grave (2 vols.; New York: Doubleday, 1994),2.1185-86. 26 PACIFICA 24 (FEBRUARY 2011) significance is clearly other, and most likely metaphorical for Passover. The unbroken bones again emphasis that the icon on the cross is the Lamb of God, his body whole and complete, as appropriate not only for the paschal lamb but also for the animals used for sacrifice in the cult. Similarly, the flow of blood and water - arguably the climax of the Johannine Passion narrative - indicates that in the [ohannine Jesus the typological role of the paschal and cultic lamb has been effected, whose shed/ sprinkled blood affords protection and salvation, bringing the covenant to birth. Only the gaze of faith permits such an insight (d. 1:14); for the [ohannine implied reader, this is truly the Lamb of God. The taking away of sin is thereby achieved in the glorification of God and the eschatological casting out of "the ruler of this world" (12:32), since that eschatological "now" (nun) simultaneously spells the end of sin and death. Here, as the Baptist has foretold, the "sin of the world" is definitively dealt with: removed, defeated, overcome. For this reason, on Easter Sunday the risen Christ in the Johannine Easter narrative can give the gathered disciples authority to release and retain sins (20:23), because the root cause has been destroyed in an atoning sacrifice that makes full forgiveness possible. The barrier inhibiting"all people" (or possibly "all things") has been dismantled, giving access to the divine embrace, figuratively represented in the Gospel by the raised arms of Jesus on the cross (12:32), and by the life-giving stream that issues from his side.w PASCHAL IMAGERY AS SYMBOLIC Given this brief overview of the narrative significance of the feast, how then does the paschal and sacrificial language operate symbolically within the text? In the Gospel of John, Passover - the greatest of all the feasts in its iteration throughout the narrative - is essential for understanding the Johannine Jesus. 55 Substance emerges at the point where Passover and its accompanying images meet the figure of Jesus, since metaphor is the merging of two distinct entities to form a new reality. Through this example, we perceive that the concept of "the [ohannine Jesus" emerges precisely in the fusing of a significant number of Old Testament images, figures (Moses, Jacob, Abraham, Isaiah), Torah and Wisdom, cultic rites and practice, all bringing into 54. When Jesus appears to the disciples, and later to Thomas, his wounds are still visible. The expression "thrust your finger here" (20:27) suggests that the wound is symbolically still open. 55. "Embodied in the incarnate Son of God the reader finds the perfection of what was done in the Jewish Temple in signs and shadows ... There is no attempt to denigrate the established and cherished ways of remembering and rendering present God's saving action among his people. The account of Jesus' presence at the great feasts of Israel... affirms that the former order has been perfected, not destroyed" (F. J. Moloney, Signs and Shadows. Reading John 5-12 [Minneapolis: Fortress, 1996]152). LEE: PASCHAL IMAGERYIN JOHN 27 being something fresh and unprecedented - not even to be confused with the Jesus of the Synoptics, despite the significant points of overlap. The rhetorical issue in this Gospel is that to see the one is to see reflected, as in a mirror, the image of the other: to perceive these Old Testament figures is to perceive the Jesus of the Fourth Gospel, and vice versa. By the end of the Gospel, within its imaginative framework, the Jewish Passover and Jesus merge into one. That is why "salvation is of the Jews" (4:22). Judaism, and Judaism alone, in the context particularly of Torah, provides the symbolic framework out of which the [ohannine Jesus is formed - of which there is no better example than Passover. The implied reader sees the face of Jesus in the rituals of Passover, and sees Passover in the face of Jesus, especially as that blending displays itself on the cross. Yet it is not just the face, as it were, of the Johannine Jesus which comes into focus through the metaphorical association. The rites of Passover are rich and complex in meaning, especially when extended to include other Old Testament features of cult, sacrifice and suffering. The lamb implies a death and a consuming, a protection and a redemption. Imagery of flesh and blood, as we have already seen in the Fourth Gospel, lends itself to paschal imagery: cleansing, eating, drinking, believing. The cross becomes the place where Passover (in its extended sense) and the character of Jesus most fully and radically cohere: in the crucifixion at the hour of slaughter, in the (ironically) purificatory intentions of the authorities, in the wholeness of the bones, in the aqueous flow - in the whole act of self-immolation.56 There is a giving, in this event, an offering, a sacrifice, in which paschal and cultic symbolism are indispensable for the unveiling of Jesus in this Gospel. CONCLUSION John's paschal Christology has important implications for the believing community. The same giving in death - the self-giving of God's Lamb - implies also a sacramental giving. 57 The one who "gives his flesh for the life of the world" does so not only in his atoning death, but also in the sacramental apprehension of that death. For the implied reader to participate in this death, the fulfilment of Passover, there is involved an "eating and drinking", just as there is in the original Passover. The new comes into being in and through the structures of the old. In the symbolic merging which takes place, in the widening of the metaphorical field, the flesh of the [ohannine Jesus, assimilated by faith in eucharistic participation, is the true, inner meaning of Passover, to which - in John's theology - the old has pointed 56. On Passover imagery in the crucifixion, in relation to the scriptural quotations, see M. Cornwell, "Behold the Lamb of God", Emmanuel 112 (2006), 139-143, 152-156. 57. For a brief history of debate on [ohannine sacramentality, see Koester, Symbolism, 257-262 (on John 6, see 94-100). 28 PACIFICA 24 (FEBRUARY 2011) symbolically. Incarnation, crucifixion, sacrifice, eucharist: these unfold as the true significance of Passover and cult, the symbolic framework in which the new emerges from the chrysalis of the old. The Fourth Gospel has its own way of employing overlapping imagery associated with temple and cult. Here there is expansion, a looping together of images not usually associated, in order to create something symbolically and theologically new. Working as symbol and metaphor, the imagery opens the world of the text to the informed reader, creating an intricate metaphorical field that intersects with other metaphorical fields in the Gospel. In its enlargement of Passover, the Fourth Gospel draws on several Old Testament motifs to shape its christological understanding of the death of Jesus. Paschal symbolism, in its extended meaning, represents Jesus as the realisation of Passover and cult, the Suffering Servant and victor over death. He is Shepherd as well as sacrificial Lamb, hence injecting not just expansion but also paradox within the metaphorical field. The distinctive nature of John's symbolism has the capacity to carry this complex of referent and meaning, supplying figurative form to the message of the [ohannine cross.
(Supplements To Vigiliae Christianae 102) Valeriy A. Alikin - The Earliest History of The Christian Gathering. Origin, Development and Content of The Christian Gathering in The First To Third Centurie