Fides 19 N2 - Revista do Centro Presbiteriano Andrew Jumper

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P.H.R. (Rob) van Houwelingen, John and the Others may believe that Jesus is the Christ, the Son of God, and that by believing you may have life in his name. Here ταῦτα δὲ γέγραπται does cover the whole book, because (a) the first of the σημεῖα is already recorded in chapter 2; (b) ἐν τῷ βιβλίῳ τούτῳ has to imply the book as a whole. We also find here an impersonal passive construction, because the author keeps concealing himself in the material he is presenting. However, he connects it to the confession of Thomas that Jesus is his Lord and his God. He has reached his goal with that, because the writer desires to lead his readers to the same profession of faith as Thomas. In 12:37 the evangelist assessed their response yet with disappointment: “Though he had done so many signs before them, they did not believe in him.” The more blessed are those who have not seen and yet have believed. The first Epistle of John also has an objective, where the writer personally directs himself to his readers in the “I”-form: 1 John 5:13 Ταῦτα ἔγραψα ὑμῖν ἵνα εἰδῆτε ὅτι ζωὴν ἔχετε αἰώνιον, τοῖς πιστεύουσιν εἰς τὸ ὄνομα τοῦ υἱοῦ τοῦ θεοῦ. These things have I written to you that you may know that you have eternal life, you who believe in the name of the Son of God. This objective of 1 John 5:13 is not written at the end of the epistle 48 , but it is connected to the confession of God’s Son being the true life (verse 12). The writer (“I”) would like to lead his readers (“you”) to the same confession of faith. When we similarly reconstruct John 20:30-31 in the first person plural the purpose for recording the events is expressed as follows: Πολλὰ μὲν οὖν καὶ ἄλλα σημεῖα ἐποίησεν ὁ Ἰησοῦς ἐνώπιον ἡμῶν, ἃ οὐκ ἔστιν γεγραμμένα ἐν τῷ βιβλίῳ τούτῳ: ταῦτα δὲ γέγραφα ἵνα πιστεύ[σ] ητε ὅτι Ἰησοῦς ἐστιν ὁ Χριστὸς ὁ υἱὸς τοῦ θεοῦ, καὶ ἵνα πιστεύοντες ζωὴν ἔχητε ἐν τῷ ὀνόματι αὐτοῦ. Many other miraculous signs did Jesus in our presence, which are not written down in this book, but I have written these that you may believe 48 For the sake of comparison Baum quotes four Old Testament epilogues from the Old Testament; three of them are not placed at the end (Ps. 72:20; Jer. 51:64; 1 Kings 11:41). The one of Numbers 36:13 only functions as the end of the whole book. BAUM, Observations, p. 125: John does not follow the Greek-Roman convention, but – if he had, in any event, a specific example in mind – the Old Testament or the early Jewish custom. See also 1 Mac.9:22. 112
FIDES REFORMATA XIX, Nº 2 (2014): 95-115 that Jesus is the Christ, the Son of God, and that by believing you may have life in his name. The above clearly shows that there is a “we-group” including the writer as eyewitnesses. There is also an “I-figure”; he is one from the “we-group” who subsequently takes up his pen to formulate his objective. The second person plural “you” indicates a community of believers engaged in a relationship with both the “I-figure” and the “we-group”. There is still another reason why the Gospel of John does not have two endings: chapter 21:25 does not give a review of the Gospel of John but rather looks forward to the apostolic period. There Jesus’ earthly life is not in view, but his acts from heaven. 49 We note: (1) With reference to 20:30-31 we do not read the phrase ἐνώπιον τῶν μαθητῶν [αὐτοῦ], “in the presence of his disciples”, nor the term σημεῖα, “signs”; (2) According to verse 23 the period of John’s extraordinarily long life needs to be considered. It does not make any difference whether this verse or even the whole chapter 21 would have been written by the author or by an editor. John was now at such an old age that the rumor had spread in the church that he would stay alive till Christ’s return; (3) Such a forward-looking view corresponds with the ending of the other gospels: Matthew ends with an eschatological perspective, the completion of the world; the long ending of Mark narrates the period after Pentecost; Luke even dedicated a whole book to that apostolic period: the Acts of the Apostles. 50 Conclusion Looking back we may state that the working hypothesis as outlined in the introduction of this article proved to give a plausible and coherent explanation of the usage of the “we-form” in the prologue and the epilogue of the Fourth Gospel. Written towards the end of the first century, when nearly the entire first generation of Christians had passed away, this corresponding “we” denotes John (the last surviving apostle and therefore the chief witness) and the others (together with the group of his still-living fellow eyewitnesses). This explanation does not conflict with current models in Johannine scholarship, but offers insights that may be helpful in understanding the coherent conceptual framework of the Fourth Gospel. 49 van HOUWELINGEN, Johannes, p. 414. 50 CARSON, D. A. The gospel according to John. Leicester: InterVarsity Press, 1991, p. 686: at the end of the prologue Jesus is the one who now rests at the Father’s side. 113
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