Johannine Vision of Consummation: Joy and Abundant Life and Seeing the Glory

Introduction

The New Testament with Gospels in particular is referred to portray the life and teachings of Jesus Christ. They display a variety of themes in their literature. All the evangelists are said to contain an approach of presenting the message of Jesus Christ. However, there is a uniqueness observed in the Johannine literature. The group here attempts to present a brief exposition on the Johannine vision of consummation with respect to Joy, Abundant Life and Seeing the Glory.

1. Understanding the Terms

1.1. Johannine Vision

J. B. F. Miller identifies vision as the surprising advent of the divine aspects into human experience offering some form of revelation to the recipient (s). They provide a clear imagery depicting God at work within the scenes of human history, and they kindle a broader sense of God at work behind the scenes of human history.¹ Johannine vision highlights the vision or mysterious things written in the Johannine literature – the works that are attributed to John to have been written by him.

1.2. Consummation

The word Consummation is derived from the latin word consummatio the noun from consummare (summa – ‘a sum’) which means, ‘to total a sum,’ ‘to complete’ or ‘to fulfill’. Basically it refers to a completion. Beginning with the Church fathers, the word comes to have a significant Christian understanding of fulfillment of the Christian life in God.²

1.3. Joy

Joy is a feeling of extreme gladness, delight, or exultation of the spirit from the sense of well-being or satisfaction. Passive joy involves tranquility and a feeling of contentment with things as they are. Active joy involves a desire to share one’s feelings with others. Active joy displays a more intense form of joy that is in the passive form.³

1.4. Abundant Life

Life is a term which has multivalent meanings from different approaches. Physiologically life may be defined as any system capable of performing functions such as eating, metabolizing, excreting, breathing, moving, growing, reproducing and responding to external stimuli.⁴ Life from a philosophical perspective can be seen as an entity explaining existence.⁵ Abundant life can be seen from the religious perspective as the life with bounding fullness of joy and strength.⁶

1.5. Glory

Cambridge Dictionary defines glory as praise and thanks as given to God; great admiration, honour and praise that one earns by doing something successfully.⁷

2. Overview of Joy, Abundant Life and Glory

2.1. Old Testament

2.1.1. Joy

The idea of Joy is frequently demonstrated in the OT by Simha/Samah. Rejoicing is often connected to the feasts such as feast of Passover and unleavened bread. These feasts commemorated deliverance of Israel from bondage by Yahweh. These were occasions of great joy (2 Chr 30:21-27, Ezra 6:22). God’s presence brought Joy and sense of nearness and protection of God brought Joy. (Ps 16:9, Ps 21:6). Past deliverance gave hope for the future as few Prophets spoke of the Joy to be experienced in the future, this can be found in Isaiah 40- 66; several references to joy and rejoicing. This celebration is not only referring to the salvation of Israel; but gift of salvation God is preparing for all the humankind. Also, there is this idea in Isa 51:11 that righteous will be experiencing everlasting joy. Joy can be observed not only in people of God but God also rejoices in God’s own work (Ps 104:31) and God’s People (Deut 30:9, Ps 147:11, 149:4, Zeph 3:17). Joy does not only have to with religious aura in OT, it can be observed that Wine can bring Joy (Ps 104:15, Judg 9:13), so did birthday (Job 3:7) and so did the years of youth and old age (Eccl 11:8-9). The experience of deliverance and the hope of salvation are the most important occasions for rejoicing among the people of God in the OT.⁸

2.1.2. Abundant Life

There are no direct references with term abundant life in Old Testament. However, we can understand it in terms of living with sufficiency and prosperous in terms of crops, cattle, land (Deut 30:9, 30:5). Only righteous could live a prosperous life and inherit the land (Ps 1:3, Proverbs 28:25, Psalms 37:11). When Israelites are in exile Isaiah gives them hope of future, in which we get an idea of fullness of life through God (Is 55, 52:13-53:12).

2.1.3. Glory

Glory in Hebrew is translated as kabod/kabed.⁹ Glory was used to express a certain honourable status in the social hierarchy (Gen 13:2; 31:1, Deut 5:16, 2 Chron 32:33, Is 10:3, Nah 2:9). Glory used in theological sense was related with the Presence of God and specifically associated with God’s presence in a visible manifestation to humankind of God (EX 16:10, 24:16-18; Lev 9:23-24, Is 4:5) and in the tabernacle or the temple (Ps 26, 40:34, 2 Chron 7:2, Is 46:13, Ezek 8:4, 43: 4-5). Isaiah and Ezekiel propagate a hope of a new appearance of God’s glory in the day of Israel’s restoration. Use of glory in OT is to describe divine realm or God’s glory.¹⁰

2.2. New Testament

2.2.1. Joy

The idea of Joy is frequently demonstrated in the NT by chara/chairo. The appearance of the Messiah providing salvation for all humankind imbues NT with the mood of Joy (Luke 2:10- 11). Gospels showcase the salvation aspect of joy. The parables of lost sheep, the lost coin and the prodigal son reveal the rejoicing response of the father, it follows a similar moral when one sinner repents and is saved, there is joy for the one who receives salvation (Matthew 13:44, Luke 15, 19). Even in the book of Acts we can observe the progress of the salvation of God extending to the gentiles becomes an important occasion of joy in the book of Acts. The gentiles who are saved are filled with joy. (Acts 11:23, 13:48, 8:8, 15:3). The ones who are saved are brought in union with Christ, where they get experience of joy. According to John, abiding in Christ brings “fullness of joy” (John 15:11). Similarly, Paul also propagates that Joy comes for believer when he/she is in Christ (Phil 4:4, 3:1). Based on this understanding it encourages believers to let joyfulness to be a constant characteristic of their daily lives (1Thess 14:17). Joy is also seen as a result of the indwelling of the spirit (1Thes 1:6, Rom 14:17, Acts 8:39). Paul also refers to Joy as a fruit of the Spirit’s Presence (Gal 5:22). The life of discipleship is seen to be life of increasing joy, joy is not only found increasing with faith but also in helping others grow in the faith. (Phil 1:25). NT is filled with references to joy to those engaging in the mission of the church. Joy was understood in terms of deep inward experience.¹¹

2.2.2. Abundant Life

There are 3 terms for ‘life’ mentioned in the gospels: bios, psyche and zoe. Bios refers to natural or material existence between birth and death; psyche speaks of one’s basic selfhood and its self-consciousness; meanwhile zoe is the primary New Testament term that holds the soteriological significance in describing the gift of life from God. The synoptic understanding of the life is discussed below.¹²

2.2.2.1. Mark

Life appears in the first written gospel 4 times as zoe and 7 times as psyche. Zoe appears in two passages: the warning about causing others to stumble (Mk 9:43, 45) and in interaction between Jesus and the young man who wanted to inherit eternal life.¹³ In the psyche passages, often it is used anthropologically for “the principle of life… over the physical death” as in Mark 10:45, or in the contrast “to save life or to destroy” (Mark 3:4). Further, there is a double meaning found in Mark 8:35-37 (“whoever wants to save their life will lose it”), as Jesus refers both to temporary earthly life and to eternal heavenly life.¹⁴

For Mark, life emphasizes the need to make God and Christ central in one’s present earthly existence, for that will determine one’s eternal relationship with true life in its final sense.¹⁵

2.2.2.2. Matthew

The same theme from Mark is seen to be continued in Matthew, but with the great emphasis on the final eschatology in Matthew. Matthew provides some more stress on the ‘eternal’ aspect. Matthew to the Marken understanding of Zoe, adds 2 new emphases. First he removes the present blessings that is found in the conclusion of the interaction with the young man, centering entirely on the promise to “inherit eternal life” (Mt 19:29) which is added to the final promise that the disciples will “sit on twelve thrones judging the twelve tribes” (Mt 19:28). Matthew, here centers entirely on the final or eternal aspects of God’s “payback” for surrendering all for him. Secondly Jesus concludes the Olivet discourse¹⁶ establishing the absolute nature of divine justice in the sense that the wicked “will go away to eternal punishment but the righteous to eternal life” (Mt 25:46). Passages that use psyche contain both aspects. The section on anxiety in the Sermon on the Mount begins, “do not worry about your life (psyche)” (Mt 6:25). Further emphasis is laid on the eternal consequences of rejecting God, eternal punishment versus everlasting life.¹⁷

2.2.2.3. Luke

Osborne highlights Luke-Acts’ strong emphasis on Soteriology, “repent for the forgiveness of sins” which becomes the primary theme found in Lk 1:77; 3:3; 24:47. For Luke, Life entails the presence of salvation in following Jesus and the promise of eternal life in the future. Yet, it is closely aligned with the process of salvation that is centered on finding salvation in Jesus’ way especially in relation to the issue of earthly possessions. In the context of the Good Samaritan, Jesus commands “do this (love God and neighbor), and you will live. In the parable of the rich fool (Lk 12:15), Jesus says, “Life (zoe) does not contain in the abundance of possessions,” in the parable of rich man and Lazarus, Abraham tells the man, “Remember that during your life (zoe) you received good things and Lazarus bad things.”¹⁸ Those who live for temporary wealth and refuse to share (Lk 16:9) will have nothing in the next life. This relation to material possession is a major emphasis on the Lukan theology of Life.¹⁹

2.2.3. Glory

Glory in Greek is translated as doxa. Understanding of Glory in NT is hugely influenced by the understanding of Glory in OT. Glory is used to the visible splendour coming from God’s presence or to honor and glory that comes to God through the manifestation of God’s Character. Glory of God is seen in Jesus Christ.²⁰

3. Johannine Vision of Consummation

3.1. Joy

Joy in the fourth gospel has its own unique place. The noun ‘Chara’ (Joy), occurs 9 times in this gospel. Joy here is developed in a typical Johannine style within a spiral like pattern, which take its readers to the climax, which is in the joy of seeing Jesus as the risen lord.²¹ The very first occurrence of Joy in the Gospel, denotes the emotion of fullness or the satisfaction of completion, where the joy of the Baptist, on hearing the bridegroom’s voice is now full (3:39).²² The concept of shared joy is also seen in John 4:36; were the sower and the reaper are seen rejoicing. According to Andreas Kortenberg; Jesus conjures up images of a glorious, restored Edenic prosperity.²³ The Abrahamic joy is followed in verse 8, where many scholars hold the view of Origen that, Abraham’s joy was the joy of knowing that the promised messiah will come one day.²⁴ 4:18, points out Jesus’s confrontation to the disciples about his departure, where he tells them to rejoice rather than be disappointed. For this joy is the beginning of the Paraclete, a time of love, belief and peace.²⁵ A vivid picture of the fullness of joy is seen in 15:11, were Jesus’s desire is that his joy may be in his followers and that their joy may be complete. John here points his joy towards the end time rejoicing. For in rabbinic thought joy was imperfect in the present age spoiled by certain prospect of death and worries of this life. Only the age to come, that is the messianic era, would see ‘perfect joy’.²⁶

The passage 16:20-24, opens with sorrow making way for joy, as Jesus speaks about women in labour, to explain the disciples how their sorrow will turn into joy. There is a close link between Jesus’s words and the use of the same image in Isa 26:16-19 and 66:7-14. The Isaian text announces a messianic salvation that will relieve the affliction, and must intervene before the final consummation. Furthermore Jesus also affirms, that their Joy won’t be taken from them as the Kingdom of God will be permanently established.²⁷ John 17:13 presents Jesus as an intercessor, for he is seen praying to the Father, which makes the Joy of the disciples complete, for they encounter Jesus as their intercessor by the father.²⁸ In conclusion, the joy in John comes to the final climax, where the disciples see their risen lord stand before them. Therefore, many scholars agree that the joy of the disciples in John 20:20, is to be understood as the fulfilment the Jesus promise.²⁹

Thus, Joy in John is developed along with what can be called a temporal and a revelation historical line, which starts with the joy of Abraham, prophetically seeing the coming Christ ahead of time, and continues with the joy of John the Baptist, who saw the Christ in the fullness of time. From there it expands to the joy of the disciples in the presence of Jesus on earth (before his death), their joy when seeing him as risen Lord (after his resurrection) and their joy in hearing him intercede for them at the Father (a preview of Christ after his ascension).³⁰

3.2. Abundant Life

The term “abundantly” (perisson) in John 10:10 relates the discourse of Jesus’ shepherd to the rich biblical trajectory of the abundance of Heaven, starting in the desert with the Exodus tale and manna. The motif of prosperity in John’s gospel links this text to the tale of the feeding of the five thousand in John 6. “The disciples retrieved the fragments in that tale that were” left over “or” abounding “(perisseusanta, John 6:12), filling more than 12 baskets with the” abounded “barley fragments (eperisseusan, John 6:13). Jesus turned a starvation scenario into one of plenty, offering starving people an abundant eschatological banquet symbolised by the loaves and green pastures. The term perisson can also be translated as “excessively” or “abundant.” Like the pieces that overflowed the baskets, life abundant means life beyond our imagination. It is eternal life in union with others, in Jesus’ shepherding love. In this gospel, abundant life in John is closely related to “eternal life” (zoe aionion), a common term. The meaning of this Greek word is not completely expressed by English translations. The word simply means “life for the ages” or “life that can last.” In this gospel, what is most striking is the sense of eternal life as a relationship currently lived in the world. Knowing God is eternal life (John 17:3). Eternal life does not mean life after death in the first place, nor life in heaven. Rather, it is a deeper existence, an abundant life lived in this universe in relationship with god and with each other. It is a “quality of life” Scholars have struggled over what the realized eschatology of John’s gospel reflects regarding this community that cannot be annihilated by death.’ What is essential for ecological sustainability purposes is the re-definition of eternal life and abundant life by John to reflect on a vision of long-term life in union with God, with each other, and with all creation. Abundant life means a way of looking at life that is life on its way to eternal life, so it offers a positive outlook that can encourage our action in the face of the practical realities surrounding us and energize our commitment.³¹

3.2.1. Abundant Life: God is the Giver

Even the casual reader of the Gospel of John can scarcely fail to like the significance given to the theme of “life” in it. With the declaration that there was ‘life’ in the Logos (1:4), the concept is introduced early on. “The essence of the Gospel is briefly presented at the end of the document in a sentence formulated in terms of ‘life:’ “Now Jesus made some other signs in the presence of his apostles that are not written in this book. But these are written that you should believe that Jesus is the Christ, the Son of God, and that in his name you will have life by believing” (20:30-31). And in the Gospel, the theme of life is consistently found, particularly in prominent places. Many of the Fourth Gospel’s beloved “I am” sayings have a word or words associated or similar to life as their predicate. “I am the bread of life;” “I am the resurrection and the life;” “I am the way, the truth and the life;” “I am the light of the world; whoever follows me will not walk in darkness, but will have the light of life.” In other words, Jesus promises life to those who follow him: “I have come to have life and to have it abundantly” (10:10).³²

3.2.2. Abundant life: a gift/ promise from God

In the Gospel of John, “life” appears first in reference to creation in the Prologue. It is the Logos, the Word of God, which creates “life,” referring to Genesis l. We get a spoken “central” verse in the middle of the Gospel on the promise of “abundant life,” (John 10:10). In the middle of the Gospel. The Bible points out, at the beginning of the Gospel, in its middle, and at the end, that Jesus embodies life and brings this life to all. Eternal life I give them, and they will never perish. No one will snatch them out of my hand. (John 10:28). He even “makes alive”: Indeed, just as the Father raises the dead and gives life (literally: makes alive), so also the Son makes alive to whomever he wishes (John 5:21). The close connection between life as a gift and Jesus finds its expression also in the symbolic world of the Fourth Gospel’s Christology. Ruben Zimmermann quoting Bill Loader in his Christology: “Life is a gift brought by and also inherent in the Son and derived from the Father and to offer this life is the purpose of the Son’s coming (10:10).”³³

3.2.3. Abundant life: Sacrifice of Good Shepherd

The receipt of abundant life for the sheep is closely related to risk and the laying down of the life of the shepherd. The abundant life’s gift is closely related to the life laid down for others. From the courtyard, the shepherd directs the flock. He is the doorway that leads to liberty. Not only ordinary sheep, but sheep ready for sacrifice, were set free by the good shepherd. The shepherd gives his own life in order to make the sheep’s lives free. To put it more sharply: only when someone gives it can life be received as a gift. The gift must be given, and that means “given away.” This is a relationship that is paradoxical. Through surrendering, life is granted, not after it. There are various means by which this paradoxical theology is explained in the Fourth Gospels. In a more general context, Dorothy Lee points to this: ‘In the Johannine symbolic universe, flesh and glory are not alternatives. “In the end, it is the union between the two that reflects the essence and experience between redemption for the reader.” Laying down the life of the good shepherd, being glorified in crucifixion, and the dying grain, sounds not like “ethics,” but rather like exalted Christology and sacrificial soteriology.³⁴

3.3. Glory in the Johannine Gospel

The word “Glory” is used a lot in John’s gospel (noun 19x, verb 23x) compared to Synoptic gospel, this indicates that this concept is important for Johannine Christology.³⁵ The glory in John’s gospel is a present reality, so john claims that the divine glory is present in Jesus’ incarnation, ministry, and death.

3.3.1. John 12:41: Isaiah saw his glory

With Jesus’ announcement (12:23), the pace of the story slows dramatically as John draws readers into this hour, such that Culpepper calls 12:37-50 a ‘rhetorical break’ in the narrative. Again, Doxa, becomes a key category at this critical interval, as John offers a theological account of the extensive unbelief that has flown in the face of Jesus’ Doxa, throughout chapters 1-12.³⁶ John turns to Isaiah and makes the startling claim that this Old Testament prophet saw Jesus’ Doxa (12:41). Isaiah saw Jesus’ Doxa, John brings us very close to the heart of his Christological message. By applying Isaiah 6 to Jesus, John reaffirms that Jesus is the revelation of the unique identity of God. Given the context of Isaiah 6:1-10, Jesus is identified as ‘the embodiment of God’s glory, the visible manifestation of his presence.’ But again, more than simply a visual manifestation is on view. For Isaiah, as for John, seeing God’s doxa meant seeing his character. This is the only possible explanation for identifying the Suffering Servant’s ministry (Isa 53) as a manifestation of Doxa, a. John 12:38-41 confirms that Jesus’ Doxa involved his rejection, suffering, and death, as depicted in Isaiah 52-53. Bauckham’s analysis is once again particularly insightful. He shows that, though John remained convinced that Jesus was ‘the earthly manifestation of who God is’, this same Jesus was depicted as the Isaianic Servant who ‘is exalted and glorified in and through his humiliation and suffering.’ “God’s identity is not simply revealed but enacted in the event of salvation for the world in which the service and self-humiliation of the Son accomplishes.³⁷

3.3.2. John 13-21: The glory of the cross

Jesus’s death has uniquely presented in john gospel. This event revealed both the glory of Jesus and his father, J.A. Dennis says “that in Jesus death the Father glorification of the son and the son’s glorification of the father are inextricably connected.’³⁸ Chapters 13-21 of John cover only 24 hours. When Jesus withdraws from the crowd and prepares the disciples for his long- expected departure from the world (13:1), the plot grinds to a stop. John attempts to ‘freeze the time of the hour to explain what the hour will mean before the events of the hour play out in full’ by capturing the passionate speech of Jesus (13:31-17:26). Ideas used at this level will also take considerable importance in our interpretation of those events, and Jesus’ whole life and ministry. The ideas of glory and glorification are highly prominent in chapters 13-17, and Jesus interprets much of what will happen (in chapters 18-20) through these categories. The verb doxazw is of particular importance, occurring 13 times, while the noun dox, appears three times. There is a particular concentration of the vocabulary in 13:31- 32 and 17:1-5, where it introduces both the main section of the ‘farewell discourse’ (13:31–16:33) and Jesus’ prayer to his Father (17:1-26).³⁹

3.3.3. John 13:31-32: The Son of Man glorified

As Judas departs to betray Jesus, however with the events set in motion heading to his death, Jesus uses the principle of glorification to convince his disciples that not all is lost. Their nascent movement may have appeared defeated, humanly speaking, but the theological explanation of Jesus puts the events of that evening within a fundamentally new context, also hitting a victorious tone. Having already noted the importance of Jesus connecting ‘Son of Man’ with glorification, several other key ideas are on view here. As in 12:23, Jesus again uses doxazw to refer primarily to his crucifixion.⁴⁰

6. Evaluation

The feeling or emotion of Joy is a distinct kind of emotion compared to happiness. Most often the aspect of satisfaction is that which differentiates joy from happiness. Satisfaction is something that does not depends on the worldly riches. This joy is mainly found by the receiving of the resurrected Jesus Christ. It is experienced with the witnessing of this risen Christ. It is incomparable to the temporal joy that is got by the peace that the world gives. The joy thus got, marks the perfection or consummation experience as portrayed in the Johannine vision.

The joy stated above is a by-product with abundant life. It is by realizing the fact of the resurrection of Jesus who had given his life as a ransom, does one gets to inherit this abundant life which Christ gives. The first advent of Christ is seen to be a pre-planned event where Jesus is considered to be the source of abundant life i.e. the gift / promise from God. Whoever receives Christ receives his gift of abundant life. In order to gift this abundant life Christ is seen to have been compared to the good shepherd who lays his life for the sheep. This sacrifice of the shepherd highlights the crucifixion of Jesus Christ. Thus the abundant life is received by the ransom sacrifice of Christ.

Jesus crucifixion is further related to the glorification of the Father. By Jesus death on the cross, the Son glorifies the Father and the Father glorifies the Son. This signifies the consummation experience of Johannine vision of seeing the glory. Further the glory that radiates from Jesus incarnation, ministry, death, and return to God will be shared with the believers “so that they may be one just as we are one” (Jn 17:22). This suggests that Christ’s glory in the midst of his people transforms them into unity that in turn rebounds to the glory of the Father and the Son in the power of the Spirit.⁴¹

The Church or the followers of Christ are expected to have this joy in their life. The joy that is given by Christ is perfect. It is the active form of Joy that doesn’t allow an individual to settle down rather be vibrant in sharing this joy with the others. Sharing this joy, makes one to accept Christ and thereby receive abundant life. Further, one should acknowledge that God’s glory which is manifested transforms them into unity with one another. Thus the believer who should be aware that the unity among brethren is the chief symbol of the glorification of the Father and the Son.

Conclusion

The paper highlighted that the joy received is through the advent of Jesus Christ. One, by accepting Christ has this fullness of joy and abundant life. Further, Jesus glorified the Father through the crucifixion and was in return glorified. This glory unites the church together as one body.

Bibliography

Bauckham, Richard. God Crucified: Monotheism and Christology in the New Testament. Carlisle: Paternoster, 1998.

Roberts, Oral. If You Need Healing Do these Things. Auckland: Pickle Partners Publishing, 2018.

Journals

Cook, Robert. “The Glory Motif in the Johannine Corpus.” JETS 27 (September 1984): 291- 97.

Deane-Drummond, Celia and Barbara Rossing. “The Eco-Theological Significance of John 10:10: Abundant Life through the Sabbath, Trinitarian Vestiges, and the Tree of Life.” TER 65 (2013): 83-97.

Jordaan, Gert J. C. “The Joy of Seeing Christ: A Thematic Study of Joy in the Gospel of John.” In die Skriflig 49 (2015): 1-9.

Kellenberger, Hunter. “Consummation or Consumation in Shakespeare?” Modern Philosophy 65 (1968): 228-230.

Thompson, Marianne Meye. “Eternal Life in the Gospel of John.” EA 5 (1989): 35-55.

Ventegodt, Soren, Niels Jorgen Andersen and Joav Merrick. “Quality of Life Philosophy I. Quality of Life, Happiness and Meaning in Life.” The Scientific World 3 (2003): 1164-175

Zimmermann, Ruben. “Abundant and Abandoning Life: Towards An ‘Ethic of Life’ In the Gospel of John.” ABR 64 (2016): 31-53.

Commentary

Brant, Jo-Ann A. John. Paideia. Grand Rapids: Baker Academic, 2011. Kostenberger, Andreas J. John. BECNT. Grand Rapids: Baker Academic, 2004.

Moloney, Francis J. The Gospel of John. SP 4. Collegeville, MN: Liturgical Press, 1998.

Dictionary

Freedman, David Noel, ed. The Anchor Bible Dictionary. New York: Doubleday, 1992.

Green, Joel B., Jeannie K. Brown and Nicholas Perrin. eds. Dictionary of Jesus and the Gospels. Illinois: InterVarsity Press, 2013.

Internet Sources

“Joy,” American Psychological Association dictionary.apa.org/joy (22 Oct 2020).

“Glory,” Cambridge Dictionary dictionary.cambridge.org/dictionary/English/glory (22 Oct 2020).

Sagan, Dorion “Life,” Encyclopaedia Britannica (26 July 1999) [www.britannica.com/science/life](http://www.britannica.com/science/life) (22 Oct 2020).

Footnotes

1. J. B. F. Miller, “Dreams and Visions,” DJG: 216-18.
2. Hunter Kellenberger, “Consummation or Consumation in Shakespeare?” Modern Philosophy 65 (1968): 228-230.
3. “Joy,” American Psychological Association dictionary.apa.org/joy (22 Oct 2020)
4. Dorion Sagan, “Life,” Encyclopaedia Britannica (26 July 1999) [www.britannica.com/science/life](http://www.britannica.com/science/life) (22 Oct 2020)
5. Soren Ventegodt, Niels Jorgen Andersen and Joav Merrick, “Quality of Life Philosophy I. Quality of Life, Happiness and Meaning in Life,” The Scientific World 3 (2003): 1164-175.
6. Oral Roberts, If You Need Healing Do these Things (Auckland: Pickle Partners Publishing, 2018), 5.
7. “Glory,” Cambridge Dictionary dictionary.cambridge.org/dictionary/English/glory (22 Oct 2020)
8. Clinton E Arnold, “Joy,” AB: 4706-707.
9. Robert Cook, “The Glory Motif in the Johannine Corpus,” JETS 27 (September 1984): 291-97.
10. J.A. Dennis, “Glory,” DJG: 313-15.
11. Arnold, AB: 4707.
12. G. R. Osborne, “Life, Eternal Life,” DJG: 518-522.
13. Osborne, DJG: 518.
14. Osborne, DJG: 519.
15. Osborne, DJG: 519.
16. Orderly and extended teaching of Jesus Christ on the Mount of Olives.
17. Osborne, DJG: 519.
18. Osborne, DJG: 520.
19. Osborne, DJG: 520.
20. Cook, “The Glory Motif in the Johannine Corpus,” 293.
21. Gert J. C. Jordaan, “The Joy of Seeing Christ: A Thematic Study of Joy in the Gospel of John,” In die Skriflig 49 (2015): 1-9.
22. Jo-Ann A. Brant, John, Paideia (Grand Rapids: Baker Academic, 2011), 80.
23. Andreas J. Kostenberger, John, BECNT (Grand Rapids: Baker Academic, 2004) 163.
24. Jordaan, “The Joy of Seeing Christ: A Thematic Study of Joy in the Gospel of John,” 3.
25. Francis J. Moloney, The Gospel of John, SP 4 (Collegeville, MN: Liturgical Press, 1998), 411.
26. Kostenberger, John, 421-422.
27. Moloney, The Gospel of John, 450-451.
28. Jordaan, “The Joy of Seeing Christ: A Thematic Study of Joy in the Gospel of John,” 3.
29. Jordaan, “The Joy of Seeing Christ: A Thematic Study of Joy in the Gospel of John,” 4.
30. Jordaan, “The Joy of Seeing Christ: A Thematic Study of Joy in the Gospel of John,” 5.
31. Celia Deane-Drummond and Barbara Rossing, “The Eco-Theological Significance of John 10:10: Abundant Life through the Sabbath, Trinitarian Vestiges, and the Tree of Life,” TER 65 (2013): 83-97.
32. Marianne Meye Thompson, “Eternal Life in the Gospel of John,” EA 5 (1989): 35-55.
33. Ruben Zimmermann, “Abundant and Abandoning Life: Towards An ‘Ethic of Life’ In the Gospel of John,” ABR 64 (2016): 31-53.
34. Zimmermann, “Abundant and Abandoning Life: Towards An ‘Ethic of Life’ In the Gospel of John,” 48
35. Dennis, DJG: 314.
36. Richard Bauckham, God Crucified: Monotheism and Christology in the New Testament (Carlisle: Paternoster, 1998), 64.
37. Bauckham, God Crucified: Monotheism and Christology in the New Testament, 64.
38. Dennis, DJG: 315.
39. Bauckham, God Crucified: Monotheism and Christology in the New Testament, 66.
40. Bauckham, God Crucified: Monotheism and Christology in the New Testament, 66.
41. Dennis, DJG: 315.

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