New Exodus in John
By Kyungu Ra
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About this ebook
This book explores Christ’s identity and his works in the Gospel of John in the light of the predicted New Exodus eschatological Passover, especially 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
Kyungu Ra
Kyungu Ra was born in South Korea, 1963 and has a background in the Presbyterian Church. After studying at Chongshin Theological Seminary in South Korea, he completed his M.Th at the University of Glamorgan and his Ph.D at the University of Wales, Lampeter, UK. He is married to Mijung Gil, and has two grown daughters (Haein and Chongin). Dr Ra is now a missionary and also a lecturer at Calvan Theological College in Tanzania.
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New Exodus in John - Kyungu Ra
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.
All rights reserved. No part of this book may be reproduced or transmitted
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system, without permission in writing from the publisher.
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
Cover Design by Blitz Media, Pontypool, Torfaen
Printed and bound in Great Britain by Marston Book Services Limited,
Oxfordshire.
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