New Exodus in John

New Exodus in John

Kyungu Ra

ΑΠΟΣΤΟΛΟΣ

APOSTOLOS PUBLISHING LTD

New Exodus in John by Kyungu Ra

First Published in Great Britain in 2018

Apostolos Publishing Ltd,

3rd Floor, 207 Regent Street,

London W1B 3HH

www.apostolos-publishing.com

Copyright © 2018 Kyungu Ra.

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The views contained herein are not necessarily the views of the publisher.

Unless otherwise indicated, Scripture is from the ESV® Bible ( The Holy Bible,

English Standard Version®), copyright © 2001 by Crossway Bibles, a

publishing ministry of Good News Publishers. Used by permission. All

rights reserved.

Greek Text taken from: Holmes, M. W. (2011–2013). The Greek New

Testament: SBL Edition (Heb 2:10). Lexham Press; Society of Biblical

Literature. British Library Cataloguing-in-Publication Data.

A catalogue record for this book is available from the British Library

ISBN: 978-1-912120-84-0

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Acknowledgements

I would like to acknowledge my debt of gratitude to all who have

contributed to the completion of this work. I am particularly grateful to my

supervisors, Dr. Tom Holland of WEST (Wales Evangelical School of

Theology) and Prof. D.P. Davies of St. David’s College, the University of

Wales, Lampeter (Trinity Saint Davids). Dr. Tom Holland supervised my

research through all its challenges with great forbearance. Prof. D.P. Davies

guided this research with his thorough reading and encouragement. I am

also grateful to Dr. Eryl Davies, of ETCW (Evangelical Theological College

of Wales), for his patience and thoughtful encouragement. Also, I am

thankful for the sincere guidance of Dr. Stephen Smalley and Dr. Paul

Middleton in the oral defence of my dissertation.

I must also thank Mr Jeremy and Mrs Rosemary Dix of Stanwell Baptist

Church Penarth, Mrs Ruth Evans and Mrs Lynda Edwards of Gilgal Baptist

Church Porthcawl, for proofreading my work.

Further, I am grateful to Rev. Kwang-Woo Lee and the Jeon-Ju Yeol-Lin-

Moon Presbyterian Church, for their prayer and financial support.

In particular, I must thank my parents, Mr. Yeon-Jong Ra and Mrs Sa-Yi Ra,

and my wider family for their unfailing prayers, encouragement and

financial support. Also, I would like to express my thanks to my parents-in-

law, Mr. Heung Kim and Mrs Soon-Bok Kim, and their wider family.

My final thanks is to my wife, Cha-Ok, and my daughters Hae-In and

Chong-In, who have supported me throughout the whole process of the

research and writing of this dissertation.

This book is dedicated to my dear mum, the late Mrs Sa-Yi Ra, who passed

away in an unexpected accident and who now rests with her Lord and

Saviour.

Abbreviations

ACNT: Augsburg Commentary on the New Testament

ACTSTJ: ACTS (Asian Center for Theological Studies and Mission)

Theological Journal

ANTC: Abingdon New Testament Commentaries

ATR: Anglican Theological Review

BBR: Bulletin for Biblical Research

BDB: Brown-Driver-Briggs, Hebrew and English Lexicon of the Old

Testament

Bib: Biblica

BJRL: Bulletin of the John Rylands University Library of Manchester

BS: Bibliotheca Sacra

BST: The Bible Speaks Today

BT: Banner of Truth

BTB: Biblical Theology Bulletin

CBQ: Catholic Biblical Quarterly

CTJ: Calvin Theological Journal

CUP: Cambridge University Press

DR: Downside Review

EA: Exod Aditu

ETL: Ephemerides Theologicae Lovanienses

EQ: Evangelical Quarterly

ExpT: The Expository Times

GTJ: Grace Theological Journal

HBT: Horizons in Biblical Theology

HeyJ: Heythrop Journal

HT: Hebrew Text

HTR: Harvard Theological Review

IBS: Irish Biblical Studies

ICC: The International Critical Commentary

IRT: Issues in Religion and Theology

IVP: Inter-Varsity Press

JBL: Journal of Biblical Literature

JETS: Journal of the Evangelical Theological Society

JJS: Journal of Jewish Studies

JSJ: Journal for the Study of Judaism

JSJ Supp: Journal for the Study of Judaism, Supplement

JSNT: Journal for the Study of the New Testament

JSNT Supp: Journal for the Study of the New Testament, Supplement

JSOT: Journal for the Study of the Old Testament

JSP: Journal for the Study of the Pseudepigrapha

JSP Supp: Journal for the Study of the Pseudepigrapha, Supplement

JTS: Journal of Theological Studies

LXX: Septuagint

MT: Masoretic Text

NCB: New Century Bible

NCBC: New Century Bible Commentary

Neot: Neotestamentica

NIBC: New International Bible Commentary

NICNT: The New International Commentary on the New Testament

NIDNTT: New International Dictionary of New Testament Theology

NIDOTTE: New International Dictionary of Old Testament Theology and

Exegesis

NIGTC: The New International Greek Testament Commentary

NIV: New International Version

NovT: Novum Testamentum

NovT Supp: Novum Testamentum, Supplement

NT: The New Testament

NTS: New Testament Studies

OT: The Old Testament

OUP: Oxford University Press

RB: Revue Biblique

RE: Review and Expositor

RQ: Restoration Quarterly

RTR: The Reformed Theological Review

SAP: Sheffield Academic Press

SB: Scripture Bulletin

SCJ: Stone-Campbell Journal

SNTSMS: Society for New Testament Studies Monograph Series

STB: Studies in Biblical Theology

SJT: Scottish Journal of Theology

Str-B: H. Strack and P. Billerbeck. Kommentar zum Neuen Testament

TDNT: Theological Dictionary of the New Testament

TDOT: Theological Dictionary of the Old Testament

Tg: Targum

TynB: Tyndale Bulletin

TT: Theology Today

TrinJ: Trinity Journal

VoxE: Vox Evangelica

VT: Vetus Testamentum

WBC: Word Biblical Commentary

WTJ: Westminster Theological Journal

WUNT: Wissenschaftliche Untersuchungen zum Neuen Testament

ZNW: Zeitschrift für die neutestamentliche Wissenschaft

ABBREVIATIONS OF NON-BIBLICAL SOURCES

Old Testament Apocrypha and Pseudepigrapha

Bar.: Baruch

Sir. : The Wisdom of the Son of Sirach (Ecculus: Ecclesiasticus)

Tob.: Tobit

Wis.: Wisdom of Solomon

1 Macc.: 1 Maccabees

2 Macc.: 2 Maccabees

3 Macc.: 3 Maccabees

4 Macc.: 4 Maccabees

1 En.: 1 Enoch (Ethiopic Apocalypse of Enoch)

2 En.: 2 Enoch (Slavonic Apocalypse of Enoch)

3 En.: 3 Enoch (Hebrew Apocalypse of Enoch)

2 [Syr. Apoc.] Bar.: 2 [Syriac Apocalypse of] Baruch

4 Bar.: 4 Baruch

Apoc. Abr.: Apocalypse of Abraham

Apoc. Mos.: Apocalypse of Moses

Jub.: Jubilees

Sib. Or.: Sibylline Oracles

Pss. Sol.: Psalms of Solomon

Test. Mos.: Testament of Moses (Ass. Mos.: Assumption of Moses)

Test. Lev.: Testament of Levi

Test. Jud.: Testament of Judah

Test. Jos.: Testament of Joseph

Test. Ben.: Testament of Benjamin

DEAD SEA SCROLLS

CD: Cairo (Genizah text of the) Damascus (Document)

1QM: War Scroll

1QS: Community Rule

1QH: Thanksgiving Hymns

1QSa (=1Q28a): Appendix A (Rule of the Congregation) to 1QS

1QSb: Appendix B (Benedictions or Blessings) to 1QS

1QpHab: 1QpHabakkuk (Commentary on Habakkuk)

4QpsDanAa (=4Q246): 4QAramaic Apocalypse

4Q225: 4QPseudo-Jubilees

4QFlor. (=4Q174): 4QFlorileguim

4QDibHam [4QDibHama] (=4Q504): Words of the Heavenly Lights

[Luminariesa]

4QPBless (= 4Q252, frag.1, VI); 4QGenesis Commentary on Gen 49:10

4QpIsaa (= 4QIsaa or 4Q16): 4QCommentaries on Isaiah

4QS: Community Rule manuscripts from Cave 4

4Q521: 4QMessianic Apocalypse

4QShirShab (=4Q400–407): 4QSongs of the Sabbath Sacrifice

Masada ShirShab: Masada Songs of the Sabbath Sacrifice

11QMelch. (=11Q13): 11QMelchizedek (Heavenly Price Melchizedek)

11QShirShab: 11Q Songs of the Sabbath Sacrifice

11Q temple: 11Q temple Scroll

11Q18: 11Q New Jerusalem (Description of the New Jerusalem)

PHILO’S WORKS

Conf. Ling.: De Cofusione Linguarum

Fuga: De Fuga et Inventione

Leg. Alleg.: Legum Allegoriae

Mosis: De Vita Mosis

Op. Mund.: De Opificio Mundi

Plant.: De Plantatione

Qius. Rer. Div.: Quis Rerum Divinarum Heres

Quaest. Ex.: Quaestiones et solutiones in Exodum

Quaest. Gen.: Quaestiones et solutiones in Genesim

Quod Det. Pot. Insid. Sol.: Quod Deterius Potiori Insidiari Soleat

Quod Deus Immut.: Quod Deus Immutabilis Sit

Somn.: De Somniis

Spec. Leg.: De Specialibus Legibus

JOSEPHUS’ WORKS

War (or J.W.): Jewish War

Ant.: Antiquities of the Jews

Bell.: Bellum Judaicum

Life: The Life

RABBINIC SOURCES

MISHNAH

m. Ker.: Keritot

m. Ket.: Ketuboth

m. Mid.: Middot

m. Nid.: Niddah

m. Pesah.: Pesahim

m. Sheb.: Shebuot

m. Sheq.: Sheqalim

m. Sukk.: Sukkah

m. Yom.: Yomah

TOSEFTA

t. Ket.: Ketuboth

t. Men.: Menahoth

t. Sukk.: Sukkah

t. Yad.: Yadayim

BABYLONIAN TALMUD

b. Ber.: Berakhot

b. 'Erub.: 'Erubin

b. Gitt.: Gittin.

b. Hag.: Hagiga

b. Hul.: Hulin

b. Ker.: Keritot

b. Ket.: Ketuboth

b. Pesah.: Pesahim

b. Sanh.: Sanhedrin

b. Shab.: Shabbat

b. Sukk.: Sukkah

b. Taan.; Taanit

b. Yeb.: Yebamoth

PALESTINIAN TALMUD

y. Ber.: Berakhot

y. Hag.: Hagiga

MIDRASHIM

Gen R.: Genesis Rabbah

Exod R.: exodus Rabbah

Lev R.: Leviticus Rabbah

Num R.: Numbers Rabbah

Deut R.: Deuteronomy Rabbah

Eccl R.: Ecclesiastes Rabbah

Song R.: Song Rabbah

Lam R.: Lamentation Rabbah

Hekhaloth R.: Hekhaloth Rabbah

Cant. R.: Canticles Rabbah

Midr. R.: Midrash Rabbah

Midr. Sam: Midrash Samuel

Midr. Ps: Midrash Psalm

Shemot R.: Shemot Rabbah

Pesiqta R.: Pesiqta Rabbati

Pesiqta R. Kah.: Pesiqta de Rab Kahana

Pirqe R. Eliezer: Pirqe de Rabbi Eliezer

Sifre on Deut; Sifre on Deuteronomy (Sifre Deuteronomy)

Mek. Ex: Mekhilta exodus

TARGUM

Tg. Neof. Gen [Tg. Neof. 1] : Targum Neofiti Genesis

Tg. Onk.: Targum Onkelos

Tg. Jon.: Targum Jonathan

Tg. Num: Targum Numbers

Tg. Job: Targum Job

Tg. Ps: Targum Psalm

Tg. Isa: Targum Isaiah

Tg Jer: Targum Jeremiah

Tg Ezek: Targum Ezekiel

Tg. Mic: Targum Micah

Tg. Zech: Targum Zechariah

Fragment Tg.: Fragment Targum

Tg. Cant.: Targum of Canticles

GRAECO-ROMAN, EARLY CHRISTIAN AND GNOSTIC WRITINGS

Pliny, Nat. Hist.: Natural history

Irenaeus, Adv. Haer.: Adversus Haereses

Justin, Dial.: Dialogue

Barnabas: Epistle of Barnabas

Thomas: Gospel of Thomas

SAMARITAN LITERATURE

M.M.: Memar Marqah

Abstract

This book explores Christ’s identity and his works in John’s Gospel in the

light of the predicted new exodus and eschatological Passover. It further

explores the relationship that exists between the Passover and the firstborn,

who in the Passover was substituted by the paschal lamb.

The idea of the firstborn—especially the death of the firstborn—is reflected

in some major Christological titles: the only Son, the beloved Son, the

Davidic Messianic King, the Deutero-Isaianic suffering servant of the Lord

and the Son of Man. Themes related to the paschal/new exodus/firstborn

motif are abundantly reflected in the narratives of John 1–4.

Above all, the Johannine Logos, who is introduced as the only Son of God

and as the Son of Man in John’s Gospel (cf. John 1:14, 18, 51; 3:13–18),

probably alludes to the idea of the firstborn and the Danielic Son of Man

figure (based on the idea of the firstborn). This figure fulfils the calling of

the Deutero-Isaianic suffering servant of the Lord for the restoration of

Israel from exile and for the salvation of the gentiles as the sons of God.

Even though the Johannine Jesus, as the Logos, the only Son of God and the

Danielic Son of Man, is ontologically the divine Son, enthroned in heaven,

he is also the Danielic Son of Man, who, as the symbolic representative of

the saints of the Most High (the Ancient of Days), will be enthroned on a

heavenly thrones. That is, the Johannine Jesus will functionally accomplish

the restoration (ascension) of the Israelites from exile to the throne of God

through the work of the Isaianic servant of Yahweh. Therefore, by a

vicarious atoning death as the guilt-offering for sinful Israel, and all the

nations, acting as the ransom in order to redeem them from condemnation

at the last judgment.

The Johannine Jesus is also the eschatological fulfilment of the Davidic

covenant. As the Son (firstborn/paschal lamb/only Son) of God and the

King of Israel, Jesus builds the eschatological new temple through his

vicarious atoning redemptive death and resurrection against the

background of the Passover feast. The building of the new eschatological

temple is related to the expectation for the new exodus.

This book conclusively shows that the paschal/new exodus motif is an

important prism for interpreting John’s Gospel and Johannine Christology.

Contents

Introduction ..................................................................................................... 14

Chapter 1: The Prologue (John 1:1–18) ........................................................... 38

Chapter 2: Some Testimonies (John 1:19–51)................................................. 72

Chapter 3: Water into Wine Miracle John 2:1–11 .......................................... 112

Chapter 4: Jesus’s Action in the Temple John 2:12–25. cf. Matt 21:12–13; Mark

11:15–17; Luke 19:45–46 .................................................................................. 126

Chapter 5: Jesus and Nicodemus (John 3:1–21) and, Jesus and John the Baptist

(John 3:22–36) ................................................................................................ 160

Chapter 6: Jesus and the Samaritan Woman (John 4:1–42) and Jesus’s Healing

(John 4:43–54) ................................................................................................ 242

Chapter 7: Conclusion ................................................................................... 289

Bibliography .................................................................................................. 292

14

Introduction

i) The Significance of the Exodus to Israel and the Expectation

for the New Exodus

The exodus was the most crucial event in Israel’s history and is deeply

engraved in her memory. It became the ideology which guided Israel’s

whole life. The exodus, through the Passover, was not only the day of

Yahweh’s deliverance for Israel out of Egypt, the land of slavery (Exod

13:3), but also the starting point of Israel as a national community. 1 Yahweh

commanded Israel to commemorate the Passover in the generations to

come by celebrating it as a national festival to the Lord—a lasting ordinance

(Exod 12:14). Through observing the festivals of the Passover and

Tabernacles (Lev 23:4, 43), Israel celebrated and remembered what Yahweh

had acheived through the Passover and their wanderings in the wilderness.

Even those who were unclean because of touching a dead body or were

away on a journey, still had to celebrate it on the fourteenth day of the

second month at twilight (Num 9:9–11).

Further, Yahweh asked Israel to teach their descendants in the promised

land about all that Yahweh had done during the exodus. 2 At the Passover

feast, the exodus was re-enacted through the ritual and became a living

reality to each generation of the Israelites for whom her future second

exodus deliverance was anticipated (cf. m. Pesah. 10:5; Ps 113–118). 3

Yahweh also commanded Israel to redeem every firstborn, which would be

commemorated as a sign on their hands and a symbol on their foreheads to

show that the Lord had brought them out of Egypt with his mighty hands

(Exod 13:14–16). The significance of the Passover is presented in the

regulations of the firstborn (Exod 13:1–16) and the Levites who redeem the

firstborn (Num 3:12–13, 40–51; 8:14–19. cf. the redemption money).

Furthermore, the significance of the deliverance by Yahweh is reflected in

the first and fourth of the Ten Commandments (Exod 20), in which Yahweh

introduces himself as the one who delivered Israel out of Egypt. 4 In

addition, the exodus was the basis of Israel’s social and economic

1 T. F. Glasson, Moses, 15; R. E. Nixon, Exodus, 5, who says that, ‘Israel’s history had its true beginning in a crucial historical experience that made her a self-conscious historical

community – an event so decisive that earlier happenings and subsequent experiences were

seen in its light.’ Cf. Exod 12:2.

2 Cf. Exod 12:24–27.

3 Nixon, Exodus, 8; A. C. Brunson, Psalm 118, 69–82, esp. 71–72, 74; J. A. Dennis, Gathering, 172

n. 265.

4 Nixon, Exodus, 7. Cf. Exod 20:2; Lev 11:45; 19:37; 22:33; Deut 5:6, 15b; 11:1–4; 26:8; Num 15:41;

Josh 24:5–7; Jud 2:12; 1 Sam 12:8.

15

structures. 5 Thus, the first exodus event itself became an important

archetype in the biblical tradition, a means of telling and retelling God’s

acts of deliverance. 6

According to Holland, 7 this historical pattern of the deliverance of Israel

out of Egypt, with Yahweh’s mighty power displayed in the signs and

wonders and the promises of a deliverance from Babylon, became the basis

of the expectation of the eschatological redemption, that is, the new exodus.

Marshall8 also argues that the concept of redemption in the NT originates

from the divine act of deliverance of Israel from Egypt, which is the type for

understanding God’s future salvation for his people.

The prayer in Isa 63:7–19 recalls Yahweh’s deliverance of Israel in the days

of Moses and Israel’s rebellion during the wilderness period. Together with

this is their prayer to Yahweh for his return for the sake of Israel, the new

exodus, in order to restore the temple and Jerusalem. The prophets at the

time of Jerusalem’s destruction by Babylon proclaimed the exiled Israel’s

return to their own land after payment for their sins had been made (Isa

40:2). After Yahweh restored them to Jerusalem, he would give to them

peace according to the covenant of peace, i.e. the new covenant. 9 The

restoration of peace and salvation in Zion would be fulfilled by the kingly

reign of Yahweh (Isa 52:7), with the rebuilding of the temple (Hag 2:6–9;

Zech 8:9–13). When Yahweh would raise Zion up and the glory of Yahweh

would rise upon Zion at the eschaton, all nations would forsake their idols

and weapons, bring their treasures to Zion, worship Yahweh, and join the

peace of Yahweh with Israel (Isa 60). At that time, Yahweh would create a

new heaven and a new earth. 10 For the accomplishment of the

eschatological redemption of Yahweh, i.e. the new exodus, the Davidic Son,

5 Nixon, Exodus, 7. Cf. Lev 25:37–42, 55; 26:13; Deut 10:18; 24:17–18; 24:21–22.

6 T. Longman III and D. G. Reid, Warrior, 32. Cf. Neh 9; Pss 78; 105; 106; 136.

7 T. S. Holland, Motif, 9. See Holland, ibid. , 9–16, for some references including New Exodus theme in the Old Testament (esp. in the Prophets), the Dead Sea Scrolls, Josephus, Jubilees,

Psalms of Solomon, Rabbinic sources, and the New Testament. See also, B. W. Anderson,

‘Exodus,’ 177–195; Nixon, ‘Exodus,’ 8–32; Brunson, Psalm 118, 69–82; J. T. Dennison, ‘Exodus,’

6–11 (esp. 8); M. Fishbane, Text, 121ff; P. B. Harner, ‘Creation,’ 300–306; J. J. Enz, ‘Afterlife,’ 29–

39; D. Daube, Exodus; G. R. Beasley-Murray, ‘Christology,’ 28.

8 I. H. Marshall, ‘Development,’ 153–169. Cf. Exod 13:13; 34:19; Num 3:44–51; 8:16–19; Isa 43:1;

Luke 24:21; 1:68–69; 2:25, 38; Gal 3:13; 4:5; Rom 8:21; 1 Cor 7:22f; Col 1:14; 1 Tim 2:6; Heb 9:11ff,

15; 2 Pet 2:1; Rev 1:5; 5:9; 14:3; Acts 20:28. Also, J. Jeremias, Eucharistic, 225; idem. , TDNT, I, 340; J. D. G. Dunn, ‘Understanding,’ 133.

9 Cf. Isa 54:10–13; 55:12; Jer 29:11; 33:6ff; Ezek 3:25; 37:26ff.

10 Cf. Isa 65:17–25; 11:1ff; Ezek 24:25ff; Hos 2:18ff.

16

the Messiah would play the central role according to the promise of 2 Sam

7:12ff. 11

This messianic expectation was also richly reflected in extra-biblical Jewish

literature. For example, 4QFlor. 1:1–13, which contained the tradition of 2

Sam 7:12ff, shows that Yahweh promised David that he would establish his

kingdom for ever, where the branch of David would be enthroned. It also

interpreted the Qumran Community in terms of the temple. 12 Pss. Sol.

17:23ff; 32:16 also shows the hope of a prayer as follows: the enthronement

of the Davidic Son over Israel, the destruction of the unrighteous rulers by

him, and the cleansing of Jerusalem by him. 13 This points to the prophetic

expectation of the new exodus with the coming of the Son of David, the

Messiah. 14 Further, 1 En. 90:28f reflects the expectation of the restoration of the temple and religious cults in the messianic age, and 1 En. 46:51–53

shows that the Messiah, the Son of David, would defeat the gentiles and

bring peace for the people of Yahweh. 15 This messianic expectation is

shown in 4 Ezra 12:31–34; 13:1–13; 2 Bar. 40:1–3. 16

The NT, especially Luke 1–2, clearly illustrates that some godly Jews

anticipated the day of salvation with the coming of the Messiah. In

particular, Jesus proclaimed that the eschatological salvation predicted by

Isa 61:1–2 (Luke 4:18–19) had been fulfilled in him, which, according to

Holland, was the new exodus of Isaiah. 17 The resurrected Jesus himself said

the fulfilment of all the Scriptures were through his coming and his work

(Luke 24:27, 44, 45). In John’s Gospel, messianic expectations are reflected

in some references (cf. John 1:19–27, 45; 6:14–15; 7:40–42). Brunson defines

the new exodus (the restoration) of Israel as follows:

The widespread and general hope of deliverance and restoration can be

divided into three distinct yet interlinked categories which account for all

of the expectations: the return from exile; the defeat of Israel’s enemies; and

the return of Yahweh to live and reign among his people. I will refer to this

complex of restoration hope as the new exodus, a phrase which although not

specially found in the ancient texts yet adequately describes the

11 Cf. Isa 9:6ff; 11:1ff; 55:3–5; Mic 5:1ff; Jer 23:5f; Ezek 34:23ff; 37:24ff; Ps. Sol. 11:2–5; 17:21–46; 4

Ezra 13. Holland, Motif, 14–15; Marshall, ‘Development,’ 155; M. L. Strauss, Davidic, 292–297.

12 N. T. Wright, People, 310f.

13 F. F. Bruce, History, 119f.

14 Holland, Motif, 12f.

15 S. Kim, ‘Peace,’ 281.

16 Kim, ‘Peace,’ 281.

17 Holland, Motif, 13f.

17

eschatological program presented by the Prophets and also ties these

longings to the paradigmatic deliverance in Israel’s past. 18

Ideas related to the end of the exile or to the return (the restoration) from

exile played central roles in understanding the eschatological affliction in

both Second Temple Judaism and the teachings of Jesus. 19 According to

Wright, 20 even though Israel in the Second Temple Judaism had returned

from the exile in Babylon several hundred years ago, they had nevertheless

remained under the continuous rule of the gentiles. Thus, they had a great

expectation of real restoration through the Davidic Messiah. In this

historical context, as Holland states:

the identification of Jesus with the promises relating to the Davidic

deliverer is crucial for appreciating the early church’s understanding of the

person and work of its saviour. 21

ii) Studies of the New Exodus Motif in John’s Gospel22

Studies of the new exodus in John have generally been limited to the

perspectives of the original exodus and thus to Moses who has been

regarded as the great deliverer in the original exodus. J. J. Enz23 has argued

that the Fourth Gospel reflects many instances of typology relating to the

exodus traditions and alludes to the deliberate literary pattern of exodus.

18 Brunson, Psalm 118, 153–154 (original emphasis); Dennis, Gathering, 141 n. 106, for whom the New Exodus is the whole complex of hopes such as ‘the gathering of the exiles, the return of

Yahweh, Israel’s deliverance from their enemies, and a new Temple.’ Also, Holland, Motif, 9

for whom the New Exodus is ‘eschatological redemption.’ N. T. Wright, Victory, 201 for whom

the New Exodus is ‘the return from exile, the defeat of evil, and the return of YHWH to Zion.’

19 See J. M. Scott (ed.), Exile; idem. , Restoration; Wright, People, 268–272; idem. , Victory, xvii-xviii, 126–127, 203–204, 248–250; M. Bryan, Jesus, 12–20; C. A. Evans, ‘Jesus,’ 77–100; M. A. Knibb,

‘Exile,’ 253–272; P. R. Ackroyd, Exile.

20 Wright, Victory, 94f; idem. , People, 280–338, esp. 269–272.

21 Holland, Motif, 14.

22 Cf. Wright, People; idem. , Victory. Strauss, Davidic, studies Luke and Acts in the light of Isaianic New Exodus and regards the Davidic messianic King in first Isaiah as the same figure

as the suffering Servant of Yahweh in second Isaiah. With his supposition that the unity of

Isaiah was accepted in the first century A.D., Strauss argues that the eschatological deliverer is

the Davidic messianic King (cf. Isa 9:1–7; 11:1–16) who leads an eschatological New Exodus of

God’s people through suffering as the Servant of Yahweh of the servant songs. However,

Strauss did not note how the two figures are interrelated with each other. R. E. Watts, Isaiah’s,

studies Mark’s Gospel in connection with the Isaianic New Exodus, although he recognizes the

influence of the original Exodus to the Isaianic New Exodus. Similarly, D. Pao, Acts, argues

that the Isaianic New Exodus influenced Acts. Holland, Motif studies the paschal-New Exodus

Motif in Paul’s Epistle to the Romans, where he first indicates the importance of the death of

the firstborn against the background of the Passover. Also, see T. S. Holland, Contours.

23 J. J. Enz, ‘Exodus,’ 208–215.

18

Enz further suggests that the Johannine Jesus recognized his identity and

work in the light of the ministry of Moses, namely, the new Moses.

R. H. Smith24 suggests the four basic requirements for a typological analysis

and compares, on this basis, the signs (and wonders) performed by Moses

in Egypt in Exod 2:23–12:51 with the signs performed by the Johannine

Jesus. Smith argues that the signs of the Johannine Jesus allude to the signs

of Moses, however, inverting the nature of the signs significantly from

Moses’ works of destruction to Jesus’s works of life-giving. 25

T. F. Glasson26 presents parallels between Moses and Jesus, and defines

Jesus as a second Moses leading God’s people in a new exodus. That is, for

Glasson, Jesus as the new Moses fulfils the messianic hope and brings

about the long expected deliverance.

R. E. Nixon27 shows the presence of the original exodus themes in John,

without considering the Isaianic new exodus in John. This is despite the fact

that he recognizes that the original exodus motifs were developed in Isaiah,

especially in Isa 40–55.

J. K. Howard 28 studied the significance of the Passover in the Fourth

Gospel. Howard points out that the exodus (and the Passover in it) is the

basis of a messianic deliverance in later Judaism and the NT. Howard

argues that:

Jesus is pictured both as a second Moses leading his people forth

from a bondage far greater than the slavery of a human despot,

from the thraldom of sin and death, and as the Antitype of the very

24 R. H. Smith, ‘Exodus,’ 329–342.

25 Smith, ‘Exodus,’ 333–340. Cf. Moses’ turning water into blood (Exod 7:14–24) and Jesus’s

miraculous changing of water into wine (John 2:1–11), a plague upon the domestic animals of

Egypt (Exod 9:1–7) and Jesus’s healing of the official’s son (John 4:46–54), the affliction of the

Egyptians with a disease which produces sores on the body (Exod 9:8–12) and Jesus’s healing

of the lame man at the pool of Bethesda (John 5:2–9), the thunder storm and devastating hail

(Exod 9:13–35) and Jesus’s stilling of the storm on the Sea of Galilee (John 6:16–21), locusts

upon the foliage and fruit of Egypt (Exod 10:10–20) and Jesus’s feeding of the multitude with

bread (John 6:1–15), the thick darkness in Egypt (Exod 10:21–29) and Jesus’s healing of the

blind man (John 9:1–41), the slaughter of the firstborn of Egypt (Exod 11:1–12:32) and Jesus’s

raising of Lazarus (John 11:1–44). Smith, ibid. , 337 recognized that the death of the firstborn in

the tenth plague is reflected in the death of Jesus as the firstborn, but he did not explore this

observation.

26 Glasson, Moses.

27 Nixon, Exodus, 5–10, 20–21.

28 J. K. Howard, ‘Passover,’ 329–337.

19

Passover sacrifice itself, through which the redemption of the New

Israel was effected. 29

Howard correctly asserts that the Lamb of God in John 1:29 alludes to the

Isaianic suffering servant of God (cf. Isa 53:7) and to the paschal lamb.

However, Howard disregards ‘the Son of God’ as the one upon whom the

Spirit comes down and remains and who will baptize with the Holy Spirit.

Also, he does not consider the interrelationship between the Passover Lamb

and the Isaianic suffering servant of Yahweh. Further, Howard30 finds the

messianic significance of the temple incident in John 2:13–25 (cf. Mal 3:1; Ps.

Sol. 17:32ff) and argues that the coming Messiah will establish the messianic

community, that is, the new temple or the eschatological congregation of

the righteous, through the death of Christ as the fulfilment of Isa 53:7 and

the original Passover who is the paschal victim. However, Howard does

not explain how the Davidic messianic King will build the new temple, the

eschatological messianic community through his death as the paschal

victim.

There are even Johannine scholars who ignore the new exodus motif in

John, who nevertheless argue for the significance of Moses to understand

the Johannine Jesus’s identity and his works. 31 For example, M. E.

Boismard32 understands the Johannine Jesus as the new Moses on the basis

of ‘the prophet like Moses’ in Deut 18:18, which is reflected in John 1:25, 45;

5:46; 6:1–15 (esp. v. 14); 7:40, 52. Furthermore, in Nathanael’s confession in

John 1:49, Boismard relates ‘the King of Israel’ to the kingship of Joseph the

patriarch, without considering ‘the Son of God.’

W. A. Meeks33 defines Moses as the archetype of the prophet-king based on

Deut 18:15, 18 (cf. John 1:21; 6:14; 7:40) and some Mosaic traditions in

Jewish literature. Meeks argues that Jesus’s identity and his works must be

interpreted as the new Moses, the prophet-king. Juxtaposing John 6:14f

(‘the prophet who is coming into the world’) and John 18:37 (‘I have come

29 Howard, ‘Passover,’ 329.

30 Howard, ‘Passover,’ 333.

31 So, R. N. Longenecker, Christology, 32–39, esp. 36–37; M. Davies, Rhetoric, 70–76.

32 M.-E. Boismard, Moses, 1–67. Boismard, ibid. , 42–59 argues that Moses’ signs in Exod 4:1–9

are alluded to in the three signs performed by Jesus in Galilee [cf. the water changed into wine

at Cana in Galilee (2:1–12), the healing of the son of the royal official at Capernaum (4:46–54),

and the miraculous catch in the sea of Galilee (21:1–14)]. Further, Boismard, ibid. , 18–20 argues

that the fact that Jesus was crucified with two others – one on each side and Jesus in the

middle- in John 19:17–18 alludes to Exod 17:8–13, where Moses’ hands were extended and

supported by Aaron and Hur at the battle against the Amalekites.

33 W. A. Meeks, Prophet-King. However, Meeks’ argument for Moses’ kingship in Jewish

sources and Samaritan sources has been criticized by Brunson, Psalm 118, 229–231.

20

into the world’ and ‘to testify to the truth’), Meeks34 advances the idea of

combining the prophet and the king. Meeks35 presents some references

concerning Moses’s role as the intercessor for Israel. In John 1:49; 18:28–

19:22, Meeks36 recognizes the two important Christological titles, Son of

God and King of Israel, but fails to note that the titles are clearly related to

the Davidic messianic king. Meeks37 points out that the crucified Jesus who

as the King of Israel is paradoxically enthroned is identified with the

paschal lamb in John 19:36, but fails to note the relationship of the titles.

Meeks38 further discusses the motifs of scattering, dispersion (exile and

judgment) and gathering (restoration) into one the scattered children of

God in John 11:50–52. He argues that the work of gathering the scattered

children of God is related to Moses, not to David. He develops this theory

because he suggests that there is no tradition saying that the Davidic

Messiah will die for his people.

P. N. Anderson39 suggests that ‘the Prophet coming into the world’ in John

6:14 alludes to ‘the Prophet like Moses’ in Deut 18:15–22, and thus argues

that the Johannine Jesus has to be understood in the light of Moses rather

than the Davidic Messiah.

S. Harstine40 examines the function of Moses as a character in the Fourth

Gospel, that is, Moses’s relationship to the narrative plot of the Gospel, and

then Moses’s relationship to the protagonist, Jesus. Dealing with seven

references related to Moses (1:17; 1:45; 3:14; 5:45–46; 6:32; 7:19–23; 9:28–29),

Harstine concludes that:

Moses functions as a historical anchor, a witness, and an

authoritative figure. The portrayal of Moses as a legendary figure

in the narrative has been shown to be an ingredient for the

development of the plot, namely the recognition of Jesus’ identity. 41

34 Meeks, Prophet-King, 24–25.

35 Meeks, Prophet-King, 118, 160–161. Cf. Philo, Mosis 2.166; Jub. 1:18–21; Ass. Mos. 11:17; 12:6; 1:14. Furthermore, in the Qumran document and Rabbinic sources, Meeks, ibid. , 174, 200–204

says that Moses’ role as intercessor and mediator between Israel and God and Moses’ great act

of propitiation stands as the model for intercession and the basis for hope for forgiveness in

4QDibHam 2:5–12 (‘ The Words of the Heavenly Lights’ (= 4Q504)), cf. G. Vermes, Complete, 364); Yalkut Shimoni, 852 on Deut; b. Sota 13b, 14a; b. Ber. 32a; Midr. R. on Exod 32:11; Shemot R. 43.

36 Meeks, Prophet-King, 72, 82–83, 89.

37 Meeks, Prophet-King, 76–77.

38 Meeks, Prophet-King, 96–98.

39 P. N. Anderson, Christology, 170–193, 256, 260f.

40 S. Harstine, Moses, 40–75.

41 Harstine, Moses, 74–75.

21

From these references, we can recognize that Moses has been regarded as

the crucial character for understanding Jesus in John whether in connection

with the new exodus motif or not.

More recently, A. C. Brunson42 and J. A. Dennis43 have researched John’s Gospel in the light of the new exodus motif, with the consideration of the

original exodus and the Passover. Brunson has researched the presence of

the new exodus motif in John on the basis of the Johannine narrative of

Jesus’s triumphal entry into Jerusalem against the background of the

Passover feast in John 12:13 alluding to Ps 118:25–26. Brunson44 argues that

in John’s Gospel the original exodus motif has to be interpreted in

connection with the eschatological new exodus portrayed in the Prophets,

because John quotes from Second Isaiah three times and from Zechariah

once (cf. Zech 9:9 in John 12:14–15). Brunson45 correctly argues that among

the NT texts, John’s Gospel emphasizes the Passover supremely. The

Passover is referred to ten times in John (John 2:13, 23; 6:4; 11:55 (twice);

12:1; 13:1; 18:28, 39; 19:14; cf. 4:45; 5:1), compared with the Synoptics (cf.

seven times in Luke and four times in Matthew and Mark respectively).

The Passover theme that began at the outset of Jesus’ ministry

closes with him replacing the Passover lamb as the ideal sacrifice…

Just as the initial Passover sacrifice brought redemption for Israel in

Egypt and was the defining moment preceding the exodus, in the

Fourth Gospel Jesus’ sacrifice redeems the new Israel and provides

a new or second exodus. 46

In particular, Brunson47 points out that ‘the coming of God’ cannot be

separated from the hope of full restoration, the return (restoration) of the

exiles, and the end of the exile. He states:

The expectation was that Yahweh would return to reign in

Jerusalem, gathering the exiles and once again living amongst

them. The Prophets looked to the coming of God for the judgment

42 Brunson, Psalm 118.

43 Dennis, Gathering.

44 Brunson, Psalm 118, 155 n. 55.

45 Brunson, Psalm 118, 156; S. E. Porter, ‘Traditional,’ 396–428; Davies, Rhetoric, 234–235; Howard, ‘Passover,’ 329–337.

46 Brunson, Psalm 118, 157; cf. Wright, Victory, 577.

47 Brunson, Psalm 118, 174–175 (quoted from p. 174); G. R. Beasley-Murray, Jesus, 11–25, 348 n.

22; Wright, Victory, 206. Cf. Isa 24:23; 25:9; 31:4; 33:17–24; 35:2–10; 40:1–5, 9–11; 42:13–16; 43:1–

5; 51:4–5, 11–12; 52:7–12; 54:1–8; 59:19–20; 60:1–4; 62:10–12; 63:1; 66:10–16; Jer 3:17–18; Ezek

43:1–7; Joel 3:1–2, 16–21; Mic 4:1–7; Hag 2:6–9; Zech 1:16–17; 2:4–13; 8:2–3, 8–9; ch 14; Mal 3:1–5;

1 En. 1:3–10; 25:3–5; 90:15; 91:7; Test. Mos. 10:1–10; Wis. 3:7; Jub. 1:26–28; Test. Lev. 8:11; 2 En.

32:1; 1QM 6:4–6; 1QS 3:18; 4:19; CD 7:9; 8:2–3.

22

of the wicked and deliverance of his people, with the post-exilic

prophets especially emphasizing the coming for salvation. 48

Against this OT background, Brunson49 argues that ‘the Coming One’ in

John means ‘the enfleshment of the Isaianic Yahweh,’ that is, the Johannine

Jesus, ‘actualizes Yahweh’s return to Zion.’ In the Johannine baptism

pericope, he interprets ‘the Lamb of God who takes away the sin of the

world’ (John 1:29, 36) as ‘the paschal lamb,’50 and ‘the Coming One’ (John

1:27) as ‘the enfleshment of Isaianic Yahweh’ in connection with Isa 40:3

quoted in John 1:23. 51 Here, identifying ‘the sin-removing Lamb of God’ in

v. 29 with ‘the Coming One’ in v. 27, Brunson argues that Jesus bears the

work of the Isaianic Yahweh, that is, ‘the removal of Israel’s sin, which had

kept them in exile.’52 I concur with Brunson who interprets the Johannine

Jesus presented in this narrative as the Passover Lamb and the enfleshment

of Isaianic Yahweh. Brunson53 however, rejects the view that Jesus is to be

understood as the Davidic messianic King and rather argues that Jesus is

the coming of Yahweh who brings about the new exodus.

However, Brunson fails to note other titles, ‘Son of God’ (1:34) and ‘the one

on whom the Spirit comes down and remains and who will baptize with

the Holy Spirit’ (1:32–33). Another problem in his argument is that even

though he54 recognizes the importance of the idea of the Davidic Messiah in

connection with the eschatological salvation (the new exodus) in the OT,

48 Ibid.

49 Brunson, Psalm 118, 179, 223–239. See pp. 240–264 for a detailed discussion of ‘the Coming

One’ in John.

50 Brunson, Psalm 118, 156–157 argues that ‘the Lamb of God’ means ‘the Passover Lamb,’

which is clearly supported by the narrative of the crucifixion in John 19 (vv. 29, 36) and that

some references relating to the Passover describe Jesus as the Passover victim and thus invest

the death of Jesus with the New Exodus significance (cf. John 2:13–25; 6:4–59; 11:55; 12:1; 18:28,

39). Brunson, ibid. , 158–159 presents other parallels evoking the Exodus in John. Also, Dennis,

Gathering, 168, 172, 352.

51 Brunson, Psalm 118, 242.

52 Ibid.

53 Brunson, Psalm 118, 231–234, 225–227. Cf. ‘The title [‘king of Israel’ in John 12:13] would

necessarily evoke the messianic Davidic king, and indeed Jesus fulfils this expectation: he is

the messianic king from the House of David. However, it appears that John does not want to

present Jesus primarily as the Davidic king, for although he is that, he is also much more.

Similarly, the title functions to evoke the ideal eschatological king of the Psalms and the

Prophets, but there is a disjunction: although Jesus comes as the ideal king, the reader must

recognize that Jesus’s kingship is of a higher order. I suggest that the title ‘king of Israel’

primarily points to Yahweh, and provides a bridge between the eschatological ideal king of Ps

118 and Yahweh’s kingship that links Jesus’s royal entry to Jerusalem with the coming of

Yahweh.’ ( ibid. , 233–234, [] added by this writer). Also, Meeks, Prophet-King, 17, 20; Anderson, Christology, 229–230; Davies, Rhetoric, 212.

54 Brunson, Psalm 118, 26–45.

23

Judaism and the NT, he55 fails to note the idea of the Davidic messianic

king, which is clearly reflected in John. 56

J. A. Dennis57 argues that the death of Jesus, should be placed in the context

of the Israelite rejection of Jesus and against the background of the

prophecy of Caiaphas in John 11:47–52. Dennis further argues that it must

also be considered by means of the motifs of Israel’s plight and restoration;

that it is the means by which the restoration (gathering) of the true children

of God is made possible. Dennis employs a combination of narrative and

social-historical methodologies. He surveys the evidence for the restoration

of Israel in the OT and Jewish literature up to the first century CE in

chapter 3 of his work and then the motifs of the restoration of Israel

presented in John’s Gospel itself in chapters 4–6 of his work.

In particular, for Dennis, the reference that the Johannine Jesus would die

not only for the Jewish nation but also for the scattered children of God, to

bring them together and make them one is apparent in John 11:51b–52. For

Dennis this reminds the reader of the classical hope of the eschatological

‘gathering’ and ‘unification’ of Israel; and thus the inauguration of the long

awaited promise of Israel’s restoration. 58 Here, Dennis argues that the

expectation of gathering and unification in John 11:52 is related to the

restoration of the Assyrian exile and to the unification of Judah and

Ephraim rather than to the restoration of the gentiles. 59 Dennis interprets

the Johannine Jesus’s death in the light of the paschal lamb60 or of the

Deutero-Isaianic suffering servant of Yahweh, 61 for the restoration of Israel,

namely, the gathering of true Israel. 62 Dennis63 concludes that dealing with 55 Brunson, Psalm 118, 184, 189, who argues that Jesus is the enfleshment of Yahweh on the

basis of ‘the King of Israel,’ without considering ‘the Son of God’ in Nathanael’s confession as

well.

56 Cf. Nathanael’s confession (‘the Son of God’ and ‘the King of Israel’) in John 1:47, the Temple

builder as the Son of God in John 2:12–25, the Passion narrative (‘the Son of God’ and ‘the King

of Jews’) in John 18–19, Jesus’s proclamation as ‘the light of the world’ against the background

of the Jews’ dispute as to that Jesus came from Galilee in John 7:41–42, 52; 8:12 (cf. Isa 9:1–2;

Matt 4:12–16). For Jesus’s Davidic kingship, see E. Hoskyns, Fourth, 324; G. R. Beasley-Murray,

John, 118–119; C. K. Barrett, John, 330; R. E. Brown, John I-XII, 329–330; R. Schnackenburg, John, II, 158; D. A. Carson, John, 329–330.

57 Dennis, Gathering.

58 Dennis, Gathering, 331.

59 Dennis, Gathering, 84–88. Also, B. Pitre, Tribulation, 31–40; S. McKnight, Vision, 10–11, 19.

60 Dennis, Gathering, 21–24, 168, 168 n. 240, 172, 352.

61 Dennis, Gathering, 205–206, 324–325, 352. Cf. ùywqh/nai in John 3:14–15; 8:28; 12:32–33; Isa

52:13. cf. Isa 27:9; 40:2; 43:24–25; 53:5–6, 8, 11–12.

62 Dennis, Gathering, 187–209, who points out the interrelationship between Jesus’s death and

the gathering of true Israel in the temple incident (John 2:13–22), Caiaphas’ prophecy (John

11:50–52), the Feeding narrative (John 6:12–13, 51), the Good shepherd (John 10:15–16) and the

kernel parable (John 12:24, 32).

24

the sin of God’s people, Jesus’s death as the vicarious atonement reflected

in hyper texts brings about the second exodus restoration of the true Israel.

However, Dennis has not noted the relationship between the paschal lamb

and the Deutero-Isaianic suffering servant of the Lord.

From the baptism narrative in John (John 1:19–34), Dennis64 argues that

Jesus plays the role of the Isaianic Yahweh in Isa 40:3–4 (cf. John 1:23) and

the Davidic Messiah in Isa 11:2–3 (cf. John 1:33), bringing about the Isaianic

restoration. Thus, Dennis assumes Jesus’s identity in John 1:29, (‘the one

who takes away the sin of the world’) as fulfilling Yahweh’s role in Isa

40:3–4, who comes to release Israel from sin and exile by means of a new or

second exodus. Here, Dennis fails to note other Christological titles, ‘Son of

God’ (v. 34), ‘the one upon whom the Spirit comes down and remains’ and

‘the one who will baptize with the Holy Spirit.’ These titles could allude not

only to the Davidic Messiah (Isa 11:1–2; 61:1) but also to the Deutero-

Isaianic suffering servant figure (Isa 42:1). Furthermore, from the Johannine

temple narrative (John 2:13–22), set against the background of the Passover

(vv. 13, 23), Dennis recognizes Jesus as the Davidic Messiah (‘branch’)65 on

the basis of the OT and Judaism, but spends more space dealing with the

death of the paschal lamb. 66 Dennis does not question why the Davidic

Messiah died as the Passover Lamb, nor why the Davidic Messiah could

build a new temple (the eschatological people of God), that is, bringing

about Israel’s new exodus restoration, through his death and resurrection. 67

iii) Jeuss and the New Exodus

This book examines the identity of Jesus, and his works, in the light of the

new exodus (based on the Prophets) and the Passover (the original exodus)

in the Gospel of John 1–4. Here, the Passover is related particularly to the

the death of the firstborn68 who is to be understood as the same person as

63 Dennis, Gathering, 352–353.

64 Dennis, Gathering, 336–337. On the other hand, Dennis, ibid. , 21–24 points out the vicarious and atoning effects of the death of Jesus as the Passover Lamb.

65 Dennis, Gathering, 161–164.

66 Dennis, Gathering, 168, 168 n. 240, 170–172.

67 Cf. Dennis, Gathering, 172 says that ‘Jesus as the eschatological Temple for the new Israel

(that is, his sacrificial ‘consumption’ functions as the eschatological apex of the Temple cult

and his ‘rebuilding’ from the grave effects the new Temple) should be interpreted in light of

the second exodus deliverance that the Passover festival commemorated and re-enacted. As

such, the Passover celebration fuelled hopes for a future deliverance.’ Also, Howard,

‘Passover,’ 333.

68 Cf. Holland, Motif. In connection with this research, some points of Holland’s work have to

be briefly introduced with regard to the idea of the firstborn. Traditionally, NT scholars have

been observing only the death of the paschal lamb at the Passover for the original Exodus, but

Holland notes the importance of the death of the firstborn behind the death of the paschal

25

the paschal lamb, on the basis of Exod 4:22f; 12:1–51; 19:5f. Moses and the

Passover Lamb have generally been accepted as the central characters in the

original exodus. Therefore, they were regarded as the archetypes to explain

the identity of the Deutero-Isaianic suffering servant for the Isaianic new

exodus (restoration) and Jesus’s identity in terms of eschatological

redemption (new exodus). The death of the paschal lamb is accepted as the

decisive basis for understanding Jesus’s identity, who was crucified against

the background of the Passover feast. On the other hand, in the new exodus

motif based on Isaiah (esp. Deutero-Isaiah), Jesus’s death is explained by

the suffering servant of the Lord. Scholars generally point out that the

forgiveness of sin is a prerequisite for the restoration (new exodus) of Israel

from exile, and interpret the death of Jesus in the light of the paschal lamb

or the Isaianic suffering servant. However, the relationship of the two

figures has not been properly explained.

Moses was the deliverer leading the first exodus and his prophecy in Deut

18:15, 18, is interpreted to