GREEK EXEGESIS OF JOHN 19:30 (original) (raw)
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Atonement and the Logic of Resurrection in Hebrews 9:27–28: Jesus’ Ministry to Lead Believers for Salvation into Heaven A Very Little While after Individual Death and Judgment This project probes the question of Jesus appearing to the dead waiting for him in Hebrews 9:27–28. It searches for correspondence with the possibility of immediate resurrection in Matthew 27:52–53; 1 Corinthians 15:12–58; 2 Corinthians 4–5, and Philippians 1:21–24; 3:17–21. Living readers usually overlook the overarching discourse context of Hebrews 9:27–28 and presume a traditional proof text for only Jesus’ earthly second coming. Neither second coming features nor speculation for future earthly resurrection of the flesh of believers ever emerge in Hebrews, which should be puzzling. Research appraises the thesis that Jesus now intercedes a very little while after death at judgment to bring into heaven people who believe in his offering for sin, in the same way God promptly raised him in salvation from the dead into heaven, recaps Hebrews 9:27–28, as the true conversation of the exposition, exhortation, and rhetoric. Rather than a tangential topic, contextual analysis explores if the text functions as an interconnected macro conclusion/summary. The rhetoric clarifies proper teaching conversation about what Jesus, as the Christ, achieves for salvation completion in the tabernacle of the heavens and co-ministerial teaching accountability when before Jesus in heaven. Hebrews 1:1–4 initiates discourse topics/subtopics that track by corresponding cognates, related referents and phrases, and OT midrash in a narrow path to this conclusion about Jesus’ present ministry for approaching believers after death at an individual judgment. Examination of the functional units of text that govern these discourse lines searches for a cohesive message that Jesus, now, promptly at death leads bodily into heaven those who believe in his offering for their sin—just as God both promptly raised him, as a bodily, complete, eternal-place spirit, at the instant of death on the cross, to inaugurate the promised, new covenant benefits as Christ, and confirmed his spirit, eternal-place redemption by the sign of his fleshly resurrection. Investigation of this thesis begins with word studies for lexical meaning by correspondence to the most probable to least possible extant first-century sources. Readers then explore the spatial, background, aiōn-field theology behind the discourse. Topic consistency evaluates next by discourse and thought-structure analysis within a natural Greek chiasm. The assessment traces the functional groupings of text above the sentence level that conceptually map God’s speech about death, judgment, intercession, and salvation from the discourse introduction through each discourse unit conclusion and section transition. In the footnote discussion, the resultant macrosummary contextually compares with other corresponding first-century conversation that relates to Jesus’ present ministry. Also, the discussion differentiates common missteps that influence listeners toward either a postmortem, inferior quality of bodiless soul or complete closure of a believer’s immediate access into heaven, when at death inheriting the indestructible life of the promise of God, who cannot lie. William W. Henry Jr., MATh, MD, PhD Supervisor: Terry Wilder, PhD School of Theology Southwestern Baptist Theological Seminary, 2023
AN EXEGETICAL STUDY OF MATT 19:16-30 IN THE LIGHT OF ETERNAL LIFE
This research utilized the exegetical method in the study of Matt. 19:16-30. The socio-historical context showed that eternal life is and was an important issue among the -HZV DQG $QFLHQW ,VUDHO 7KLV TXHVW OHG WR WKH ULFK \RXQJ PDQ ¶V GLVFXVVLRQ ZLWK -HVXV ThHWKHPHRIWKHGLVFXVVLRQ ZDV RQWKH³SUHUHTXLVLWH´RI HQWHULQJWKHNLQJGRP RI*RG i.e. gaining eternal life. This subsequently led to the dialogue between Christ and the disciples and then, the perplexing statement that the first will be the last and the last first.
Southern Baptist Journal of Theology, 2014
Conclusion “In the beginning was the Word, and the Word was with God, and the Word was God. This one was in the beginning with God.” John designs his whole Gospel to flow from these words because every act Jesus performs and every word he speaks are God’s deeds and words. Tus, the Fourth Gospel aptly introduces God’s Son as the Word, God’s creative Word. For as in the beginning everything that was made came into existence through the Word, so also now, new creation already begins through the same Word who became flesh, as a human dwelling among humans, as the light of life shining in sin’s darkness. For the Word’s incarnation brings his heavenly glory down to earth and his powers of the last day forward. While the Word’s glory and powers of the last day are displayed through each of his signs and their accompanying discourses, the convergence of his glory and last day powers are most fully displayed in his crucifixion and resurrection to which Jesus’ signs point. Here, divine judgment and resurrection are not only dramatically portrayed but also historically enacted. Heaven’s just verdict issues forth in Christ’s crucifixion and resurrection, for his incarnation already brings forward the two verdicts that will be issued on the last day, either resurrection of life or resurrection of condemnation. Thus, the Word who was with God and came from heaven presents himself as “the Resurrection and the Life” and as one to whom the Father has given authority to judge in order that all might honor him by believing in him. Because he has authority to impart life to whomever he desires, to everyone who hears his word and believes the One who sent him, Jesus already enacts the powers of the coming last day both to impart life to the spiritually dead and already to commence judgment upon all who do not believe in him. So, God’s Son came not to condemn the world but to present himself as bread from heaven, the very source of eternal life. Yet, because the true Light now shines in the darkness exposing the works of darkness, judgment issues from his presence. His incarnation brings the last day verdict of justification to all who believe but brings the last day verdict of condemnation to remain upon everyone who disobeys by unbelief. So, just as Jesus Christ already gives eternal life to the dead who hear his voice ahead of the last day, so also, ahead of time Jesus announces the verdict of the last day, that those who do not believe in the Son already stand condemned while those who believe in him already stand not condemned, which is to say, they are already assuredly justified (3:18). And the gif of eternal life which is already theirs is the sign and seal of justification, God’s assuring foretoken of his acquitting verdict, resurrection of life on the last day.
In Heb 9:28, the author of Hebrews expects Christ to “appear a second time,” and in Heb 10:37, the author quotes Hab 2:3: “the coming one will come and will not delay” (10:37). There is little doubt that "the coming one" in 10:37 is a reference to the Messiah. The coming one’s coming without delay is taken by most interpreters as a reference to the Parousia. For example, Craig Koester writes, “The author does not cite Hab 2:3 to prove that Christ will return, but to articulate a belief in the second coming that his listeners already consider to be true on the basis of common Christian teaching.” This essay challenges a Parousia understanding of 9:28 and 10:37. Rather than a second coming to earth, I propose that the Messiah’s coming is a visitation to deceased faithful ones awaiting resurrection. This reading is substantiated by an intertextual reading with Isa 26, a text to which the author alludes at the beginning of Heb 10:37: “in yet a very little while” (Isa 26:20). In Isa 26, Israel is depicted as sufferers awaiting divine rescue out of death. Along similar lines, Jesus’ coming “a second time … to save those eagerly awaiting him” (Heb 9:28) and his coming in Heb 10:37 involves delivering deceased faithful ones out of death. The author is not clear as to the timing of this deliverance, but encourages his hearers in the interim to take heart by looking to Jesus, who despite dying lives and sits at the right hand of God (12:2-3).
A Closer Scrutiny on the Semantics of Death of "Ὁ ἀμνὸς τοῦ θεοῦ" (Jn 1,29
In the Fourth Gospel, from the linguistic point of view, "ὁ ἀμνὸς τοῦ θεοῦ" is an imagery. A figurative, or a "holy language" 1 , which is, on the one hand, ambiguous and open to multiple meaning, and on the other hand, evocative and mnemonic to the intertextuality and life experience. It is a genitive metaphor in which Jesus is the receptor of the semantic aspect of the "Lamb of God, who takes away the sin of the world". From the grammatical point of view, the genitive construction indicates that Jesus, the Lamb, is for God. Hence, "ὁ ἀμνὸς τοῦ θεοῦ" may imply the meaning either "God's lamb" or "lamb for God" 2. Furthermore, the relative clause "ὁ αἴρων τὴν ἁμαρτίαν τοῦ κόσμου" induces the realm of cult and sacrifice as well 3. Hence, the question that we confront is: what are the multiple semantic implications of "ὁ ἀμνὸς τοῦ θεοῦ" and their relation to "the taking away the sin of the world" and to the death? To answer this question the paper will concentrate on scrutinizing the semantics of Jn 1,29 from the vantagepoints of kerygma and biographical aspect of the Gospel.
ルーテル学院研究紀要, 2010
Though the New Testament as a whole speaks with clarity and consistency on the topic of "life" (zwh, ) and "living" (zw/ n) it does not do so in a static or uniform manner. It asserts that all life begins with God the Creator and proceeds out of the Creator's original purpose. It tells how all creation is declared to be "good" and how humanity is created in God's image. It recognizes the gravity of the human predicament and the inescapable death sentence for sin. It understands God's saving purpose for all humanity revealed in the lifetime ministry of Jesus and fulfilled by his death and resurrection. And it looks ahead to a future day when God's purpose will be consummated and believers will once-and-for-all receive the promised inheritance of eternal life. Individual parts of the New Testament take on different aspects of each of these topics with varying degrees of emphasis. In the Pauline epistles, for example, Paul sees things in part through the lens of his conversion experience, understanding zwh, and zw/ n as the result of God's favor in revealing the resurrected Christ in him (Gal. 2:19-20; cf. 1:12, 16), "light" in the darkness analogous to the Word of God spoken in the first creation, which Paul now proclaims as a word of life (2 Cor. 4:4-6; Phil. 2:16; cf. 2 Tim 1:10). The emphasis here is on a present gift from God that results in victory over both sin and death, ultimately brought to completion on the Day of the Lord (2 Cor 1:14; cf. 4:14; Gal 6:9), but proclaimed in the present through the Gospel.
“Jesus’s Thirst at the Cross: Irony and Intertextuality in John 19:28.”
Evangelical Quarterly, 2013
This article addresses three primary questions about John 19:28: (1) What Scripture is 'fulfilled'? (2) Why does John employ the unique fulfillment formula ...? (3) What is the nature of Jesus's 'thirst'? The author understands 19:28 as a 'formal allusion' to Psalm 69:21. In light of the co text of Psalm 69 and the previous usage of 'thirst' language in the Fourth Gospel, Jesus's penultimate saying in John is profoundly ironic, as the giver of living water and the best wine thirsts and drinks sour wine at the cross. The fulfillment formula in 19:28 signals that Jesus's conscious aim in his death was the completion of Scripture, which includes giving the Spirit to those who believe (7:37-39). Jesus's physical thirst is emblematic of his thirst to drink 'the cup' the Father has given him (18:11) and to depart to his Father.