Titles and Images of Christ in the Johannine

INTRODUCTION:

In this paper presenter tries to explain the Titles and Images of Christ in the Johannine Literature from Johannine Tradition. Jesus Christ has portrayed in fourth Gospel in many Titles and Images especially I AM saying to proclaim the identity, to reveal his power and purpose. Fourth Gospel explains its purpose clearly in chap-20:31. The author expresses the purpose of the book through various Titles and Images of Jesus fitting to the Johannine Tradition.

TITLES:

Logos:

In John Gospel Logos-Word was predicated with three things:

1. The Word “was in the beginning”- Shows this Word was already exist and not part of the creation order.

1. The Word “with God”- Shows a distinguished from “God”.
2. But now “The Word was God”- Shows proper designation of the Creator. The Word also known as God, through whom the world was made and its shows characteristic divine functions and identity of the Word (Logos).

John’s identification of the Word as both with God and as God constitutes the heart of the Christology that is unfolded throughout the Gospel. John also shows the Word’s supreme work in creation by mention in verses 2-3 “all things” and “through.” Is shows God’s uniqueness in creating all things through the Word and Word’s sovereignty over all things. Greco-Roman Jewish monotheistic rhetoric also emphasizes God’s unique creation of an ultimate sovereignty over all things; the Gospel of John employs such biblical and Jewish rhetoric to underscore the status and identity of the Son. John predicates of the Word what the Old Testament predicates of YHWH: the LORD is God. To call the Word “God” is not to collapse the distinction between “the Word” and “God,” as the subsequent distinction between “Father” and “Son” makes clear.^[1]

Exegete of the Father:

Exegete of the Father we can see in John-1:17-18, the superiority of the enduring love expressed in Jesus Christ. In Old Testament it was failure of Israel representatives to see God like Moses and Isaiah because while Moses asked God replied by saying “You cannot see my face and live” (Exo-33:18) and for Isaiah, it was a question whether it was about seeing God’s face (Isaiah-6:5). The theme that only the Son had seen the Father would impress the Hellenistic world which knew of the invisible God whose substance could not be grasped by men. And compares with the verse 1 ‘the Word was God” so here the only Son is called God. John representing the unique supreme revelation and relationship of Son with Father by saying “No one has ever seen God. It is God the only Son”.^[2]

The Lamb of God:

The Lamb of God proclaims by john the Baptist was makes us to remain the Old Testament passage of Isaac taken to sacrifice and God’s instruction of sacrifice towards Israel. Lamp which was used as redemption from sin and brings salvation is reminded here has Jesus Christ. It shows the power of Lamp of God brings deliverance through submission to death as the Passover Lamb. It also remains us of the Jewish tradition the submissive lamb of Israel for their sin.^[3] The Lamb of God is refers Suffering Servant to God who fulfills his plan of bringing salvation to the world.^[4]

The Son of God:

In John, “Son of God” occurs 8 times; “the Son,” 15 times. John has developed the traditions that refer to Jesus as Son and Son of God which “the Son” becomes the essential, programmatic term for identifying him in relationship to God. “The Son” is itself a shortened form of “Son of God” and captures Jesus unique relationship to God. In Old Testament it was refers to king of Israel and the righteous individual but none of these instances imply deity or even divine origins. It denotes for an elected one for a specific vocation and that vocation requires faithful obedience. John links this Old Testament refers to the Son of God as Son and King or Messiah to show the relationship of Father with Son to remain us their mutual indwelling, glorification or honor, love and life-giving mission. John’s presentation of the unity of Father and Son shows the dependence of the Son on the Father.^[5]

The Son of Man:

“The Son of Man” appears some eighty times in the Gospels, especially in the synoptic there are three groups of Son of Man sayings: 1. Earthly activity of the Son of Man; 2. suffering of the Son of Man; 3. future glory and Parousia of the Son of Man in judgment. In Old Testament “The Son of Man” appears in Ezekiel, a Divine voice refers him as ‘Son of man’ this highlights the contrast between the heavenly message and the mortal recipient. And in Daniel ‘one like a son of man’ – one who comes to save the Daniel friends from trouble. These passages refer us about Jesus presents in Old Testament or Jewish Tradition. In John 1:51 it was compares to Jesus, as angels of God ascending and descending upon the Son of Man with heaven during his earthy existence and he can offer life to those who believe in him through the descend of angels upon him. Even in John 9:35 the blind man who is healed is questioned “Do you believe in the Son of Man” shows us Jesus proclaim the authority and power given to him as Son of Man.^[6]

The Messiah:

The word Χριστός (Christos) translated as both Messiah and Christ, occurs 19 times in the Gospel of John. The word is first used in the prologue (1:17). Messiah was an Old Testament expectation by Jews, so there is particular significance of mentioning Jesus for the first time as Messiah brings contrasts between Jesus and Law of Moses by John. Throughout the gospel, many people discuss whether Jesus is the Messiah. In the first chapter itself John the Baptist declares he is not the Messiah, but that he is preparing the way and again points Jesus as the Messiah to his disciples. Later in discussion with Samaritan women, she declares Jesus as the Messiah and after feeding 5000 people tries to make him king refers their expectation of Jesus as the Messiah. In the raising of Lazarus, Mary declares that Jesus is the Messiah. But in all these Jesus only once declares himself as Messiah to Samaritan woman. Finally, when Jesus was asked “Are you Messiah” he replies that his works are the proof. These constant discussions throughout the book than any other Gospel show that John is concerned to show Jesus to be the fulfillment of Israel’s messianic expectations.^[7]

The Holy one of God:

The fourth Gospel represents Peter confessing Jesus as the Holy One of God in Chapter 6:69 after feeding 5000, discourse about bread of life and many of his disciples turned back so he enquires of the Twelve, “Do you also wish to go away?” But Peter has answered Jesus “Lord, to whom we can go? You have the words of eternal life. We have come to believe and know that you are the Holy One of God.” This passage makes us to remain the context of Johannine community. First of all we may detect the pain of the separation from the synagogue and the conflict generated within the Johannine community by those who were prepared to remain a part of the old synagogue community. Secondly the Christology of John suggests a lengthy period of theological reflection. The disciples already discovered Jesus as Messiah and Nathanael as the Ideal Israelite declares Jesus as Messiah shows the failure of those who remains in synagogue community. A study of John 6:60-71 shows that Peter’s confession is a response, generally to the discourse on the bread of life, but specifically to Jesus as the descending and ascending Son of man and Son of God. The Holy One in chapter 6 demands more than a simple messianic or prophetic explanation. It also points out Jesus’ death as a form of sacrifice remains the fulfillment of the function of high priest in the Jewish Tradition. So both the Jesus of the fourth gospel and Jewish tradition high priest shared the function of the office of the Holy One of God.^[8]

The Savior of the World:

‘The Savior of the World’ title was important of identifying Jesus as important figure in the process of deliverance of the people. Savior reflects Old Testament designation for God who delivers Israel in times of trouble and promises of the universal scope of God’s Salvation. Jewish sources speak of God as “Savior of all” or “of the world”. The term can also be found in Greek and Latin written sources for various emperors. It designates the power of the one who can deliver people from oppression and suffering. The Samaritans’ welcome further shows that the salvation coming “from the Jews” is intended for the entire world. The Samaritans are presumably representative of the first believers from ‘the world.’ And confess Jesus as Savior of the world. The designation of Jesus as “Savior of the world” expresses the Johannine conviction that Jesus delivers “all people” from the peril of death.^[9]

IMAGES:

“I AM” Sayings:

The Greek Word ‘ego eimi’ in English “I am” is a simple phrase of common speech. However it also has a solemn and sacral use in the Old Testament, New Testament, Gnosticism and Pagan Greek Religious Writings. Bultmann classified four difference use of the formula;

1. Presentationsformel- An Introduction

1. Qualificationformel- Description of the subject
2. Identificationformel- Identifies himself with another person or thing
3. Recognitionformel- Separate the Subject from others.

Let us consider the use of I AM in John grammatically we may distinguish three types of Use.

1. The Absolute use with no predicate. ( 8:24,58; 13:19)
2. The use was a predicate may be understood even though it is not expressed. (6:20;18:5)

1. The use with a predicate nominative. In seven instances Jesus speaks of himself figuretatively. (6:35,51-Bread of life; 8:12,9:5-Light;10:7,9-Door; 10:11,14-Shepherd; 11:25-The Resurrection and the Life; 14:6-The way, The truth and the life; 15:1,5-Vine).

Background of Johannine Usage ‘I AM’:

There are many pagan examples of a sacral use of ‘I AM’ formula. Many Scholars like Norden and Wetter, have suggested that the background of the Johannine formula is found in pagan religious usage — which passed from the Oriental world into the Greek World. Zimmermann has pointed out difficulty to find pagan parallels to John’s absolute use of I AM. The background of Johannine use of I AM is small but creates larger questions of influence on the religious thought of the fourth Gospel. The Old Testament offers excellent example of the I AM usage as I AM YAHWEH- (Gen 28:3, 26:24, Exo 6:6, 20:1, etc) In All these Passages I AM formula is used to refer God who will help or save or punishing judge or as a savior, and it also referred by Johannine I AM Statements in John 8:24, 8:28 referring Jesus as punishing Judge and great salvation action of death, resurrection.

The absolute Johannine use of I AM Becomes quite intelligible. Jesus is presented as speaking in the same manner in which Yahweh speaks in Old Testament. The use I AM as a divine name in the late Judaism may explain the many Johannine references to the divine name that Jesus bears.^[10]

Light:

By calling himself the ‘Light of the world’ Jesus describes as the revealer. He speaks words of promise and invitation. He is the light, not because he gives as the brightness by which we can light up those things in the World which we need, but because he gave as the brightness in which extents it is illuminated and remove darkness- sin or death from us and brings light — life. Jesus confronted with the light of the revelation which sets as on the right path for our life.^[11]

Bread of Life:

Bread of Life is portrait in Fourth gospel refers Old Testament Manna. Borgen also mention the early Jewish interpretation of manna as Torah. In John the bread from heaven, gives the life — giving function of Torah and wisdom. Jesus interprets himself as bread of life which was compared to Manna and he claims he is greater than Moses who gave Manna in wilderness. Bread in the wilderness does recalls the Exodus but it should also not surprises that John intense a further symbolic level of meaning that his contemporaries would have understood. Metaphorical function of comparing Jesus with bread is the suggestion the Jesus ‘sustains life’. Because Water and bread were primary necessary for life. Like water, Bread can be widely employed as a symbol. John invites his audience to respond with faith more than with contemplation. Only those with thirsty and hungry passion will come to him and bear fruit.

While focuses on cultural context bread often related to wisdom. In Old Testament wisdom declare that whoever eats and drinks from her will hunger and thirst for more (Sir 24:21). Jewish tradition also emphasized that wisdom descended from heaven and the law was from the heaven. The Manna could also prefigure God’s eschatological provision for his people and gave wisdom for his people.^[12]

Living Water:

“Living Water” is common expression for flowing or spring water, distinct from still water, as of a well. Necessity of water for life caused it to become a wide ranging in religious thought. In Old Testament it is applied to God, “the foundation of living waters”; In Judaism it refers to the Law, to wisdom, to the Holy Spirit and even to the Logos. In view of the Contemporary Jewish emphasis on the Torah as life for the world, it is tempting to view the “living water” in our passage as relating primarily to the revelation brought by the Revealer. It also compares with the Bread of life from chap — 6 which were the primary need to survival for life. Apparently we are intended similarly to interpret Jesus as both the living water and he who gives water of life to believers.^[13]

Shepherd:

As the good shepherd, Jesus enters the fold legitimately, knows, gathers and leads the sheep out. He also protects the sheep from death. As the Old Testament portrait god as the shepherd of Israel, leading and protecting his people. Like a shepherd, God feeds his folks, gathers the lambs and gently cares and leads them. He also promises to deliver them from the exile as being the Israel’s shepherd. ‘Shepherd’ also designates human authorities. Some faithfully carryout their tasks and others do not. Like Joshua, David who leads Israel and other kings and prophets who does not care for the people is wicked shepherd. John picture of Jesus as the good Shepherd as particularly strong resonance with the depiction of God as shepherd of the people of Israel. In John, Jesus identification of himself as shepherd will lead ‘The Jews’ to ask if he is the Messiah. The good shepherd has one who lays down his life for his sheep and save them all. The Shepherd does show because the sheep belong to him and he cares for them. In verse 14-16 Jesus repeat his clain, ‘I am Good Shepherd’ explains in term of,

• The mutual knowledge of the sheep and shepherd- Father and Jesus
• Voluntary death for his sheep
• Task of gathering ‘other sheep’ into one flock.^[14]

Door:

The Door refers to the way for sheep to go in and protect and come out for pasture. John portrait Jesus as the door/ gate for the sheep will listen to his voice alone and whoever enters through him will be saved and will come in and go out and find pasture.

The context of the first century Roman/ Jewish / Palestine shepherd is portrait in this passage. The shepherd used to God their sheep because of the weather mostly they will guard the sheep in the open place, So shepherd will play the role of door through which sheep goes in and out and also explains the character of shepherd caring for their sheep by taking sheep to the mountain for the green pasture and taking to the river for water and protecting them from the wild animals and thieves. Here John mentioned Jesus as a door / shepherd who cares and protects his people.^[15]

Vine:

Jesus refers himself as the True Vine. And he illustrates his promise to be with his disciples and the mutual indwelling of Father and Son, Son and disciple, with the picture of a vine that unerringly gives life to the branches. He commands to abide in him, keep his commandments, imitate his example, know him as a friend, have joy and live in his love. This image of Vine refers Old Testament’s description of Israel as Vine. Faithful, fruit bearing Israel (Isaiah-27:2).^[16]

The Way, The Truth and The Life:

This passage forms a classical summary of Johannine doctrine of salvation that is based entirely on Jesus Christ. The three terms the way, the truth, and the life emphasis clearly falls on the first, for the statement explanation of verse four you know the way and conclude by- no one comes to the father except through me. Jesus is the way; he is the way because he is the truth of revelation of god and because the life of God resides in him. De la potteri points out that verses 1-6 look to the future opened up the Jesus, verses 6-11 have in view his present significance for faith. I am the way- Jesus in his mediatorial role between God and man. Truth- mediator of the revelation of God; life –mediator of the salvation which is life in God.^[17]

The Resurrection and the Life:

When Jesus says ‘I am the resurrection and the life’, he claims the power and authority to raise the death and to bring them life, both in the present hour and at the last day. Jesus explains the meaning of his claim to be the resurrection when he says ‘Those who believe in me, even though they die, will live’. He tries to say that those who have faith in Jesus are not kept from dying. But those ‘who believe in me’ will live; they will live by means of the resurrection, which Jesus has the power to effect. And this clarifies the meaning of the second part Jesus Revelatory statement, ‘I am the life’. He has the power to grand them eternal life, anticipated and enjoyed now and fully experienced with the resurrection at the last day.^[18]

EVALUATION:

John had use various Titles and Images of Jesus Christ of the Johannine Literature And starts with Logos- John’s identification of the Word as both with God and as God constitutes the heart of the Christology that is unfolded throughout the Gospel. Exegete of the Father- The one who seen the Father-God. Lamb of God- Who gives himself as sacrifice for all things. Son of God- God’s relationship Son. Son of Man- one who comes to fulfill the promise of God. Savior of the World- who savior by giving himself to the world. Messiah- expected Messiah who fulfills the promise. Holy one of God- who is higher than the prophet and high priest. And with various Images of Jesus of I am saying explained to show the identity of the Jesus Christ to the community.

CONCLUSION:

‘Jesus the Messiah, Son of God and that through believing you may have life in his name’ the whole purpose of the book is presented through the Titles and Images of the Jesus Christ. It makes us to think who the author narrates or present the passage with conscious of the immediate audiences and towards the deliverance of the message. And we can see much Poetic narrative within it to show the different and important from the Introduction to the conclusion of the entire Fourth Gospel.

BIBLIOGRAPHY:

• Craig S. Keener, the Gospel of John A Commentary-Volume I, Michigan: Baker Academic, 2003.
• Francis J Moloney. Ed. An Introduction of the Gospel of John-Raymond E. Brown, S.S., Bangalore: Omega Book World, 2019.
• George R Beasley and Murray, Word Biblical commentary Volume-36-John, Texas: Word Books, Publisher, 1987.
• Marianne Meye Thompson*. John A Commentary.* Kentucky: Westminster John Knox Press, 2015.
• Raymond E Brown. The Anchor Bible the Gospel according to John. New York: Doubleday &Company, Inc., 1966.
• W.R. Domeris, The Holy One of God as a title for Jesus-Neotestamentica, 1985.

WEBIBLIOGRAPHY:

• https://www.theopedia.com/messiah-in-the-gospel-of-john accessed on 27.07.2023