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[John_Lit] Re: John 1:29: now incl 5.14

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  • N & RJ Hanscamp
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    Message 1 of 1 , May 28 3:50 PM
      >>* Hence for John, sin is not a debt that must be paid, but a condition of
      >>blindness or bondage from which one must be freed, through the revelation
      >of
      >>Christ.
      >
      >i.e. passive - being freed? Yes, but ....
      >I'm not so sure about this one. IMHO, while blindness is a feature of the
      >gospel, the way *sin* is treated in e.g. 5.14 & 8.11 indicates that there
      is
      >an active component to the way humans are to deal with sin (MHKETI
      >hAMARTANE - do not sin anymore), as well as the active "taking way" which
      is
      >done by the AMNOS TOU QEOU
      >
      >But how do you read 5:14?? I suspect that the sin referred to here is the
      >lame man's refusal to claim responsibility for himself and his avoidance of
      >conflict with the authorities over the Sabbbath violation. The lame man is
      >the negative example of healing that does not issue in faith, set in
      >contrast to the other Sabbath healing in 9, which issues in faith. Sure,
      >there is an active component, but it has to do with receiving and acting on
      >revelation. For the 4G, sin is, in the final analysis, resistance to the
      >revelation of God's love and truth in Jesus.


      True. However 1. What follows is hINA MH CEIRON SOI TI GENHTAI (or you may
      suffer something worse - NEB) which seems to indicate that the man's sin had
      something to do with his initial condition. I recognise that this may be
      difficult to defend in the face of MHKETI hAMARTANE being present imp. which
      I presume would make a good case for where you are going.
      2. How does this tie in with your original statement about blindness? Also
      there seems to be only a healing here, with no statement of revelation - but
      I might have missed this.

      Yes the issue of faith is vital - and in the light of this it is strange
      that the evangelist does not make more of this.


      >>* Of course, John has several allusions to the language of sacrifice, such
      >>as 11:50. And there is a strong motif in John of Jesus' death as an
      >>expression of love for his own. Yet even here, the fourth gospel usually
      >>highlights these elements as an example to be imitated, rather than a gift
      >>of forgiveness to be received. Its primary function seems to be ethical,
      >>rather than soteriological.
      >
      >Both. The ethical "doing" and the "being done to".
      >I would value your response to this.
      >
      >I knew I would get nailed on this . . . . yes, it is both. Yet the order
      >is reversed from what most of us naturally assume. Traditionally, we
      assume
      >that the relationship between mutual love and salvation goes something like
      >this: Out of gratitude for the forgiveness of our sins, we offer ourselves
      >to God and to one another in love, which creates a transformed community.
      >The logic of the 4G seems to go instead like this: Having been loved by
      God
      >through self-revealing love that is faithful even to the point of death, we
      >too must love another with that same love, which has the capacity to
      >continue to reveal the truth about God to others. This is why the 4G twice
      >makes the astounding claim that believers are "sent" just as Jesus is
      >(17:18, 20:21).



      Well said. There is also something about having "life" in there too (20.31)
      I assume.

      Nigel


      Nigel and Rebecca Hanscamp
      Trinity Methodist Theological College
      Auckland Consortium of Theological Education, New Zealand
      Email: nar.hanscamp@...



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