Structural Analysis

1) The Macro-Structure: Jn 13-17

Structural analysis seeks the existing relation between word and phrase. It cares for the organization of the entire text in order to produce its content and its significance. It finds the immanent and profound meaning that exists in the text. It contains vocabularies, phrases, repetitions, literary figures, key-words, inclusions, chiastic forms etc. Johannine scholarshave perceived variety of structures and substructures in the JG. While respecting the divergent arguments and analysis, we can see some basic structures in Jn 13-17 that are directly connected to the LC. The major inclusion between Jn 13,1 and Jn 17,26 is highlighted by the Johannine lexicon like, αββα or πατήρ, ἴδιος, ἀγάπη, δόξα, καθώς, etc. where agape is the dominant theme in this literary section; it reveals the truth about the final reality of Jesus’ life and light or glory⁵⁷.

Yves Simoens analyses the JG in the scheme of the hymnal prologue (1,1-18), the life of Jesus according to John (1,19-12,50), the death of Jesus according to John (13,1-19,42) and the narrative epilogue (20,1-21,25). He structurally perceives a chiastic form which converges in the LC of Jesus in the part of glorification of the Son (Jn 13,1-17,26)⁵⁸.

56 MLAKUZHYIL, 2016, p. 18.

57 The term glory (δόξα) is one of those terms which radically change the meaning through Hebrew influence, see: DODD, 1970, p. 398. Originally it was good repute, but it became also visible splendour and honour because of Hebraism with ךובכ,דוה,ראפ, etc., see: MOULTON, 1976, p. 69.

58 SIMOENS, 2018, p. 12.

A (13,1-38) – the glorifying Son

B (14,1-31) – farewell discourse (FD) C (15,1-16,3) – the LC of Jesus B’ (16,4-33) – farewell discourse (FD) A’ (17,1-26) – the glorifying Prayer

A (13,1) ἀγάπη of Jesus to his own (little sons) mutual ἀγάπη of the disciples

καθώς- Jesus’ ἀγάπη to the disciples mutual ἀγάπη of the disciples

--- mutual ἀγάπη of the disciples

καθώς- Jesus’ ἀγάπη to the disciples mutual ἀγάπη of the disciples

A’(17,26) ἀγάπη of the Father to His Son Jesus

Simoens observes a similar pattern which is centered on ἀγάπη of Jesus to his disciples. It is illustrated in the table below where the straight lines imply parallelism while the dotted lines show the concentric inclusions⁵⁹. It unfolds a texture woven through two semantic terms like δόξα, which appears more than 30 times and ἀγάπη, which appears 31 times. It is a glory of love⁶⁰.

59 SIMOENS, 1981, p. 63-67; WEILER, 1987, p. 220.

60 DOOD, 1970, p. 398.

B (13,34.35)

B’(15,12.17)

The major inclusion (Jn 13,1-17,26) consistently connects the agape of Jesus through the new CML (Jn 13,34.35; 15,12.17). The καθώς-clause is the connective element which determines with absolute certainty the relationship of distinct continuity from different levels of agape: of the Father, of the Son and of the disciples (Jn 13,34; 15,9.10.12.17). Doubtlessly the LC of Jesus (Jn 13,34-35) as germinal sprout contains the centrality, which is later duplicated in the same succeeding agape sequence (Jn 15,12-17). Thus it reflects the central invitation to reciprocal love by following the foundational καθώς-clause⁶¹. According to Cancian, there exists an intimate relation between ἀγάπη (love) and δόξα (glory) that covers the entire part of the farewell discourse (Jn 13-17), but specially in the content style of Jn 13,31-35, which is seen in the following pattern⁶².

A (13,31-32): Mutual relationship between the Father and the Son of Man in glory⁶³ B (13,33): the transition- Jesus will leave his own (ἴδιοι) in short while.

A’ (13,34-35): Mutual relationship among the disciples in love⁶⁴

61 WEILER, 1987, p. 219.

62 CANCIAN, 1978, p. 299; WEILER, 1987, p. 231.

63 Here the term δόξα appears 4 times in Jn 13,31-32.

64 Here the term ἀγάπη appears 4 times in Jn 13,34-35.

From the above reciprocal relationship we can perceive the deep connection: it is through δόξα that the internal communication manifests between God, the Father and Jesus, the Son of Man; correspondingly it is through ἀγάπη that the fraternal communication manifests among the disciples in the community⁶⁵. Mlakuzhyil puts the new CML in the formal structure of Jn 13,31-38 by which he partitions in three subunits, namely: the feet- washing (13,1-17), the prediction of the betrayal and the denial (13,18-30.36-38) and the farewell LC (13,31-35). Also he finds the following concentric structure in the major section of Jesus’ farewell of the Hour (Jn 13-17)⁶⁶.

C (13,1-28⁺)

D (13,31-14,31) E (15,1-17) E’(15,18-16,4d) D’ (16,4e-33)

C’ (17,1-26)

–the symbolic action of the Hour: feet-washing, prediction of betrayal and denial

–the first part of the FD, the prediction of Peter’s denials –the allegory of the vine and the LC

–the persecution by the world and disciples’ witnessing –the second part of the FD, the prediction of the disciples’ desertion

–the symbolic prayer of the Hour: regarding Passion- Death-Resurrection

According to Brown, the literary units in the sequences of Jn 13,31-32 and Jn 13,33 and Jn 13,34-35 and Jn 13,36-38 are more juxtaposed than connected; the command to love (Jn 13,34-35) is Jesus’ way of ensuring the continuity of his spirit among the disciples; a basis for this theme of love is also seen in the synoptic gospels, dealing with Jesus’ return in the Parousia, e.g. in the parables of Mt 25. Hence, this mutual love (Jn 13,34.35) is an intentional interpolation and an important criterion to belong to Jesus and to participate in his revelation while he is in δόξα of his Father⁶⁷. Dodd gathers a study of the vocabulary referring to life, light and love, and establishes the new key-word ἀγάπη in the macro-section (Jn 13-17) of our research⁶⁸. According to him, the ἀγάπη lexicon appears 31 times in FD and 6 times in BS.

For Bultmann, the ἀγάπη involves an intermediate period between the first coming and the second coming of Jesus. As this LC and its fulfillment are grounded in Jesus’ love, the

65 WEILER, 1987, p. 232.

66 MLAKUZHYIL, 2016, p. 471-480.

67 BROWN, 1981, p. 609.

68 In the block of signs (Jn 1-12) ζωή and φῶς are the key-words and in the block of Farewell (Jn 13-17) ἀγάπη is the key-word. The term referring to life: ζωή-32x, ζῆν-15x, ζωοποιεῖν-3x and together the sum-up appear 50x in Jn 1-12, whereas ζωή-4x and ζῆν-2x and the sum-up appear 6x in Jn 13-17. The term referring light: φῶς-23x, φωτίζειν-1x, and in spiritual sense of σκότος and σκοτία-8x and together the sum up 32x in Jn 1-12 and none in Jn 13-17. The term referring love: ἀγάπη-1x and ἀγαπᾶν-5x, and their sum-up 6x appear in Jn 1-12, whereas ἀγάπη-6x and ἀγαπᾶν-25x and their sum-up 31x appear in Jn 13-17, see: DODD, 1970, p. 398.

believers’ past and future are bound to each other like the former and the future δόξα of Jesus:

the future receives its meaning from the past, and the past becomes significant in the future.

The act of Jesus is present in the action of the believers⁶⁹. For Cancian during the absence of Jesus, the LC is the only criterion to judge in the eschatological- soteriological sense of salvation⁷⁰. Moloney views that the love theme is explicit in action (Jn 13,1-38), in discourse (Jn 15,12-17), and in prayer (Jn 17,1-26)⁷¹. Jesus’ making known the love of God is a major focus in Jesus’ final evening with his disciples (Jn 13,1-38; 17,1-26).

Love in action (13,1-38) Love in discourse (15,12-17) Love in prayer (17,1-26) His departure in discourse (14,1-31) Its consequences in discourse (16,4-33)

At the very center of the report of Jesus’ final evening with his disciples, he issues his LC: they are no longer his servants but his friends, and he has chosen them so that they might love one another as he has loved them (Jn 15,12-17). No one has greater love than laying down one’s life for his friends (Jn 15,13). What Jesus means by his commandments he spells out by his actions (Jn 13,1-38), by his discourse (Jn 15,12-17) and by his prayer (Jn 17,1-26).

Thus, while comparing the subsisting exegetical thrusts in the literary spectrum of Jn 13-17, elucidated by the above mentioned scholars, we perceive the kernel theme here is ‘ἀγάπη’.