The focus of this dissertation is to comprehensively explore the meaning of John's new commandment of mutual love (CML) from Jn 13:34-35 with its Christocentric ethical orientation "as I have loved you" (Jn 13:34b). Just revealing the way was not enough for Thomas, who contradicts Jesus, saying that "if we do not know the destination, how do we know the way?" (Jn 14:5). The whole mystical meaning is that knowing the way and faithfully following it would reveal itself and lead to the goal, for the way that Jesus walks must be the way that leads to the Father.
BULTMANN: the ἀγάπη reveals God’s glory to His ow n
The meaning of the past lies in the loving encounter with Jesus and the experience of his service that sets believers free. The future gets its meaning from the past, and the past becomes meaningful in the future.
SCHNACKENBURG: the φιλειν αλλήλους is the Testimonial Disposition
The departing Revelator remains present to his own disciples through the vitality of the gift of his love in their φιλειν αλλήλους or φιλαλήλους and through their representation within the world of hatred, which has become the new world of fraternal (λαλς). reality through him.
SPICQ: the φιλαδελφία e mpowers the spiritual fraternity with Jesus
This love of charity is the key word for all revelations; it is the mystery of God (theology), of Christ (Christology) and of human salvation (soteriology). It is categorically clear that those who hate will remain in death (1 Jn 3,14b) and those who love will participate in divine life (1 Jn 3,14a).
BROWN: the ἀγάπη is Friendship, Fellowship and Communion
Jesus' love for preaching chooses his disciples on his own free initiative (Jn 15,16) and thus, like the Good Shepherd, he knows his sheep and calls them one by one by name (Jn 10,3 ,14). They see the apostolic Christians, beginning with Simon Peter, as belonging to the people of Jesus to whom they were connected by CML34.
LÉON-DUFOUR: the ἀγάπη is a perpetual κοινωνία with Jesus
Its semantic translation may be "in a similar manner or in the same manner or manner" which does not imply mechanical repetition. Here love requires reciprocity or reciprocity, which is centered on the relationship between disciples in community41.
KEENER: the ἀγάπη is the Self-Sacrificing Service
In the narrow sense, love is hardly a commandment, as the Johannine tradition itself recognizes it (1Joh 2,7; 2Joh 1,5). The quality of the newness is further embedded in the expression: "as I have loved you" (John 13:34).
MLAKUZHYIL: Jesus is the central axis of Johannine θεοφανία
This inclusion of love confirms that all the intermediate passages must be interpreted in the perspective of the revelation of this divine love through Jesus58. True disciples of Jesus must be recognized by such mutual love (Jn 13:35)59.
KONINGS: the unconditional love and fidelity governs all ἐντολή
The affective and effective love of Jesus is evident in the covenantal love of God the Father, whose feelings reach Jesus (Jn 5:20) and all believers (Jn 16:27). It makes them slaves of charity in the positive sense of the term δολυος as minister or servant70.
WEILER: The ἐντολή sets a Pluriform Ecclesiological Foundation
The prophetic tradition reinforces the understanding of the love of God as faithfulness, faithfulness, mercy and compassion. In the intertestamental writings there is a close agreement between the love and fear of God and the love of neighbor.
Summary
An inquiry about the LC from the Bible necessarily perceives the philological importance of the Jewish culture that gives the embryonic origin to most of the biblical books followed by the Greek culture. Therefore, a basic notion of Hebrew and Greek in relation to a semantic perception of LC is indispensable.
EXPOSITION OF COMMANDMENT
- Commandment in Hebrew Culture
- Commandment by the Term הוצמ
- Human Context and הוצמ
- Divine Context and הוצמ
- Obedience and Disobedience towards הוצמ
- Finalising the Notion of הוצמ
- Commandment by the Term הרות
- The הרות in Priestly, Prophetic and Wisdom Tradition
- Finalising the Notion of הרות
- Commandment in Greek Culture
- Commandment in the LXX
- Commandment by the Term νόμος
- Commandment by the Term ἐντολή
- Finalising the Notion of Commandment in Greek
- Commandment in the NT Writings
- Secular Understanding of ἐντολή
- Religious Understanding of ἐντολή
- The Synoptic Understanding of ἐντολή
- The Pauline Understanding of ἐντολή
- The Catholic Epistles and ἐντολή
- The Johannine Understanding of ἐντολή
- The Commandment of the Father to Jesus the Son
- The Commandment of Jesus the Son to the disciples
- The practicality of the Commandment of Jesus the Son
- The Commandment is fulfilment of and belonging to the love of Jesus
- The Commandment in the Johannine Epistles
- Commandment in the book of Revelation
The ἐντολή of the Father to the Son consists of the power of the essential authority (ἐξουσία) with which the Father has invested the Son, so that He could freely give His life and also take it back (Jn 10:18). Just as the formula τηρεîν τάς ἐντολάς (observe the commandments) predominates in the Johannine letters, so the formula τηρεîν τόν λόγον (observe the Word) in the JG.
EXPOSITION OF LOVE
Love in the Hebrew Culture
- The Immanent Love
It is in acts of love that the commandment of love can be understood in its true perspective, and such an attitude of love becomes the norm. In the OT, the concept of love can be studied in both aspects: the profane or immanent and the religious or transcendent.
Sexual love
Therefore, love is not merely a human requirement for realization, but also the divine prerogative for fulfillment64. The immanent relates to the mutual relationship of both sexes, male and female, then to parents and children, then to friends and peers, to masters and servants and to society65.
Friendship Love
He was one with David, just as a man is one with his own soul. Love is considered the inalienable component of humanity, and for this reason it is declared the norm of social intercourse applicable only to fellow countrymen and fellow citizens (Lev 19:17, 18; Zech 8:17).
Fraternal love
- The Transcendent Love
- Love in the Greek Culture
- Love and the concept of ἐρός
- Love and the Concept of φιλειν
- Love and the Concept of ἀγαπᾶν
- Comprehension of Love in the LXX
- Similarity between φιλειν and ἀγάπη
- Difference between φιλειν and ἀγάπη
- Difference between ἐρός and ἀγάπη
- Comprehension of Love from the Biblical Traditions
- Love in the Prophetic Tradition
- Love in the Deuteronomic Tradition
- Love in the Sapiential Tradition
- Love in the NT writings
- The Synoptic Understanding of Love
- Pauline Understanding of Love
- The Catholic Epistolary Understanding of Love
- Johannine Understanding of Love
- Summary
- Understanding the Context of Johannine Gospel
This gives Paul the assurance to be united in the love of God that is manifested in Jesus (Rom 8,31-39). To love one another (φιλειν αλλήλους) is the only appropriate ethical response to God's love shown in the gospel (2Cor 8,1-9).
General Context
Specific Context
And so this is the context of the humble service of washing the feet and the last meeting with the disciples at the meal before death on the cross (Jn 13). This is a crucial moment of close connection with "his" disciples on earth as well as with "his" Father in heaven; simultaneous display of festive love and foreknowledge of suffering on the cross; from being Master and Lord, to becoming a servant through illustrative love in action, and thus becoming the king of mankind; from signifying "his absence in and through physical appearance" to establishing "his presence in and through the new and everlasting covenant."
Immediate Context
- Delimiting and Structuring of the Gospel Text 1) Larger Pericope (Jn 13 – 17) 1)Larger Pericope (Jn 13–17)
The Johannine author expresses his conviction that to believe is to see Jesus in history, the word רבד becoming flesh, perceiving the glory (post-Paschal dimension); to continually rediscover it in depth by interpreting and modernizing it; it is that Hour of theological importance3. 3.2 Demarcation and structuring of the Gospel text 1) Greater pericope (John 13–17) 1) Greater pericope (John 13–17) 1) Greater pericope (John 13–17). The first mention of the Johannine CML (Jn 13:34-35) implies a compelling closer observation of its second and third repetitions (Jn 15:12, 17), which together form a central inclusion in the literary context (Jn 13-17) .
Smaller Pericope (Jn 13,34-35 )
Textual Delimitation
Furthermore, the general term ἴδιοι (Jn 13:1) whose proper designation is μαθηταί appears frequently and is explicitly mentioned (Jn 13:35) as well as implicitly underlined (Jn a) The general context ( Jn marks the FD, which takes place within the inner circle of the disciples in BH. This statement becomes a testament of love in action that will guide the ecclesiastical configuration, prefiguration and transfiguration.
Topographical Conjecture
Textual Analysis
- Translations from Greek to English
The author emphasizes the love of the community more than the love of the world. Loving one another is not inconsistent with loving others in the world.
With self-sacrificing love for those closest to you, God's love for the world is expressed in a humanized way, which also results in love for others. John's ethical challenge for us is to imitate Jesus' sacrificial example of God's love.
Pastoral Translation of Jn 13,34-35
Formal Translation of Jn 13,34-35
A Comparative Study from the Selected Translations
Dynamic and Instrumental Translation
- Critical Analysis
Literary-Historical Aspects
There is a general consensus of the exegetes about the JG diptych structure of two thematic blocks: Joh 1-12 and Joh 13-2124. In the first part of BS, an opportunity is offered to confront the person of Jesus, in the light of the radical decision-making in favor of or against him.. his own” means to choose the side of Jesus and in him believe and in his Father who sent him.
Form Criticism
In the second part, the audience and interlocutors of Jesus constitute the intimate group of being "his"32. Exalting purity and impurity, there is a sapiential tradition that binds the faithfulness of love in FD37.
Coherence Criticism
Is there any special reason, in the real life of believers, for the need to give such an LC?. An attempt to answer these questions leads to the deepening of current exegetical research. e) Not all FD material has a necessary connection with the departure of Jesus characterized at the Last Supper, e.g.
Tradition Criticism
- Generic Analysis 1) Criticism of Genre 1)Criticism of Genre
43 This diagrammatic interpretation of the genre can be appreciated while keeping in mind the mandate of the Johannine community, which is also diagrammatically portrayed by Konings, see: KONINGS, 2005, p. Jesus' love, which is essential, marks the alpha and omega of the kerygmatic preaching and the epiphanic revelation of the gospel.
Specific Genre of the Farewell Discourse 45
LC is a natural wisdom that guides the survival and well-being of the universe; it is a legal wisdom that regulates human society and the secular world; it is a theological wisdom that keeps God as the center and reveals the ultimate meaning of life44. The end time, the apocalyptic moment, and the wise intuition that gathers one's loved ones together are prominent elements in the context of farewell.
Synthesis of the Johannine Farewell Discourse
- Structural Analysis
The prediction refers to the future relationship of Jesus with his disciples (Jn 14,2.7a.12ff.16f.18-20). h) The prayer and gesture of blessing of the departing person is very significant during the farewell.54 Jacob blesses his twelve sons in prayer before his death (Gen. He also finds the following concentric structure in the main part of the farewell of Jesus of the Hour (John 13-17)66.
The Micro-Structure: Jn 13,34-35
- Exegetical Analysis of the Pericope: Jn 13,34-35
- Linguistic Considerations of the Johannine Grammar
- Synchronic Analytical Reading of Jn 13,13-34
This is one of the common symbols for identifying a sharp vision in Eastern culture83. The idiom is mostly simple and the vocabulary is very poor throughout the NT.
Understanding the notion of ἐντολή
Already in the OT there is a progressive internalization of the laws, understood as the will of God revealed to the people, until it enters the human corpus, embedded in the heart97. To the extent that they accept the free gift of ἐντολή, it becomes an interiorized gift that at the same time.
Understanding the notion of καινός in contrast to νεός
The qualification καινὴν is used in JG only in two places: in the context of a farewell (Jn 13:34) and in the context of a burial (Jn 19:41). Some exegetes believe that the adjective καινός in the Gospel is taken from epistolary inspiration (1 John 2:7-8; 2 John 5), where there is a dialectical tension between "new" and "old".
Reconciling the paradox of παλαιός and yet καινός
The newness exists in the love that constitutes the eschatological community that continues the work of revelation. What was announced in Jeremiah (Jer 31,31-34) about the new covenant becomes a reality in Jesus and he is the eschatological gift in the innermost being of the community.
Understanding the notion of δίδωμι
Therefore, the newness of the LC is based on the synthesizing event of God's passion-death-resurrection. It is clear that the above trends are inseparable and simultaneous in the Johannine episteme114.
Understanding the subordinating element ἵνα
This ἵνα is indicated by a hyphen in the translation: A new commandment I give you - to love one another. The twice-seen ἵνα (v 13.34) needs to be analyzed according to its specific meaning, interrelationship, and structural function in the text.
I have loved you, so that you must also love each other. e) The ἵνα as indicative finality - in order that in D (v.34d):. The first ἵνα specifies the content of the commandment (ἵνα ἀγαπᾶτε), while the last ἵνα appears as the finality (ἵνα καὶ ὑμεῖς ἀγαπᾶτε).
Understanding the ἀγαπᾶτε ἀλλήλους
For Dodd, the proposal of love (in v.34b) promotes the salvation of all mankind through love for God, the Father who is in love with the world through His only Son, Jesus (Jn. In this way, mutual love to the disciples it becomes an instrument to reveal the mutual love between the Father and the Son132.
Understanding the Otherness from ἂλλος and ἕτερος 134
Another striking observation is that most disciples do not come directly to Jesus to follow Him, but always through the others. It is the condition of man who is fleshy, bodily (רשׂב) and living in solidarity and brotherhood with all others - ἂλλος142.
Understanding the subordinating conjunction καθώς
In the same way, the imperative in itself becomes a free gift, for it creates in the disciples the ability to love, a corresponding model through Jesus' progressive loving experience - "as I have loved you" (καθὼς ἠγάπησα ὑμᾶς)146. In the same way, καθὼς derives a direct relationship from Jesus' love for ἀλλήλους ἀγάπην, which was primarily and concretely experienced by the disciples themselves.
Understanding the decisive aoristic expression ἠγάπησα ὑμᾶς
The interweaving mutual love between the Father and the Son, Jesus and "his own". ἴδιοι), and mutual disciples, is highly valued in the scripture John 15,9-17. Thus brotherly love, in the likeness of Jesus - καθὼς, continues to find countless testimonies, especially through martyrdom over the centuries, in the inter-church and the intra-church context.
Understanding the binding marker καί
The Father's love for the Son is the foundation of Jesus' love for his own disciples in terms of its origin and intensity. In the verse (John 13,34) καί has an adverbial function (even, also, just) to emphasize with a minimum of words.
Extracting the unitive significance from ἐν
It is through faith in Jesus that we can enter into personal communion with the eternal God who is ἀγάπη, who is essentially divine and not of this world, and yet finds his home firmly in this world, not only because true ἀγάπη is no different can then be expressed in concrete action, but also because the crucial act of ἀγάπη had a historical manifestation, on an April day around the year 30 AD, at a supper in Jerusalem, in a garden across the Kedron Valley, in the headquarters of Pontius Pilate, and a Roman cross on Calvary. The nature of ἀγάπη is so concrete and so actual that everyone can dwell in (ἐν) God and He in (ἐν) everyone158.
Understanding the converging expression ἐν τούτῳ
Understanding the Greek and the Hebrew Conception of γνῶσις
Knowledge is not static but dynamic and progressive as it "understands" reality by loving it through historical experience and caring for it through ethical responsibility161. The John ἀλήθεια (תמא) is not only intellectual, but moral category of steadfast love and fidelity, of faithfulness and trustworthiness (John 3,21).
Understanding the formula of Recognition γνώσονται πάντες
Hebrew, on the other hand, conceives of knowledge as the experience of the object-known in its relation to the subject-knower. In knowing, there is a connecting activity of the knower in relation to the known, which closely involves human intelligence and will.
Understanding the Subordinating Conjunction ὅτι
In the literary structure of the last verse (John 13:35), the criterion for recognizing the disciples of Jesus is the ἐὰν ἀγάπην ἔχητε ἐν ἀλλήλοις. And so the disciples' witness through mutual love is the sign of God's love, which requires a response of faith by recognizing everyone who is captivated by God (Jn 13:35)167.
Understanding the Possessive Expression ἐμοὶ μαθηταί
It contains two fundamental affirmations: μαθητής is the one who holds fast to the “word” of Jesus, is a disciple and he knows the truth that sets him free (Jn 8:31f). The logical progression of μαθητής is therefore that he receives the Word as abiding by the Word; the assimilation and internalization of the Word leads to liberating truth.
Understanding the conditional term ἐὰν
Through a deeper analysis of the role of μαθητής, the Johannine formula of ἐμοὶ μαθηταί can have a twofold aspect172: first, the ἐμοὶ μαθηταί is by definition a possessive expression that refers entirely to the Master. Second, the μαθηταί become a representative and a sacramental sign of Jesus, because they remain permanently with Jesus through love (ἀγάπην ἔχητε ἐν), as a gift personalized and internalized in faith.
Understanding the Lexeme ἀγάπην ἔχητε
- Morphological Analysis
- Syntactic Analysis
- Semantic Analysis
The verb ἠγάπησα (I have loved you) is in the culminating aorist, which brings everything together towards the dramatic act of Jesus' love, which is the climax. The indicative active verb γνώσονται which is in the future tense can also be an imperative.
Assembling the lexemes
Semantic study is a science that investigates the significance of signs and the combination of linguistic lexemes; in other words, it studies the relationship between form and content, between the signifier and the signified, which are seen in the selected pericope176.
Expounding the Semantic Oppositions
Constructing the Semiotic Square
- Narrative Analysis
- Rhetorical Analysis
- Pragmatic Analysis
- Stylistic Analysis of Jn 13,34-35
The narrative plot, expressed in the Greek form of the text (John 13:34-35), represents the static part for all ages. The semantics of the new CML would therefore leave no stone unturned in the history of people coming into contact with Jesus.
Semitic Poetry Setting
The epigraphic texts and the manuscripts of the Holy Scriptures, including the Johannine writings, had almost few accents. The Johannine composition of Scripture is also rich in poetic sensibilities worth analyzing.
Lyrical Setting
Thus we can identify some of the musical elements and compositional styles that guide the study of Joh 13,34-35, which are related to context and genre in the following way190. Alliteration certainly provides rhythmicity to the prose text and improves its recitation memory.
Rhyming Alliterations
- Summary
- Christocentric Intercultural Interpretations
- Vedic Semantics
The biblical reading, sung in the form of a recital with a poetic melody, creates spiritual richness in the liturgical prayers. The kaleidoscopic modern understanding of the new CML (Jn 13:34-35) needs to be reinterpreted in a cross-cultural Asian environment.
Understanding Avatar 6
There is some selective vocabulary from the Vedic traditions that inevitably seeps into the biblical CML. 11 The Greek's problem was to understand how Jesus is both human and divine.
Understanding Advaita
When Jesus says: "I and my Father are one (John 10,30)", the Hindus understand that Jesus means his advaitic undivided relationship. Paul also speaks of the similar relationship, "the Spirit helps us in our weakness; because we do not know how to pray as we ought, but that very Spirit intervenes with sighs too deep for words (Rm 8,26), (AMALADOSS, 2006, p. 117).
Understanding Bhakti
Understanding Ahimsa 33
Understanding Karma 38
- Semitic Semantics
His holy actions are to manifest forgiveness, healing, sacrifice and love, which find their nutshell expression in the new CML (John 13,34-35) to maintain the karmic action of Jesus in his disciples throughout the ages. Just as the Vedic traditions have Sanskrit cultural influences, so the biblical traditions also have Hebrew cultural influences.
Understanding Abba( אבא ) 40
The Council of Vatican II states synthetically "as children in the Son, we cry in the Spirit: Abba, Father!"45 Through the gift of the Spirit we can live out this experience: Abba, Father. You, divine mystery, whom my people call "Father", You are truly the direct origin, he who generates what I am; you are the source from whom I descend.
Understanding Echad ( דחא )
The Christian faith claims that although we are adopted sons, Jesus is the natural one. The Johannine formulation expresses the Christocentric commitment: “we are called to be and really be God's children” (1Jn 3:1-2).
Understanding Amen ( ןמא )
- Hellenic Semantics
Above all and through all and in all there is unity in the bond of peace: one body, one spirit, one hope, one Lord, one faith, one baptism and one God (Eph 4, 3-6). The Hellenic cultural influence in the Bible is so strong that the entire NT has its original form in Greek.
Understanding Diakonia 49
The type of service that Jesus practiced and that he asked his disciples to practice the same was far beyond the official teachings of the Ten Commandments of the OT51.
Understanding Koinonia 52
Understanding Kenosis 53
Understanding Perichoresis 54
- Christocentric Ecclesial Interpretation
- Sacred Liturgy
- Sacramental and Reconciling love
- Charitable Service
- Pragmatic Service of Love
- Johannine New – Old Commandment
- Christocentric Ten Commandments
In the Sacrifice of the Mass, he is present not only in the person of his servant, "this same sacrifice according to the service of the priests, which was previously offered on the cross", but especially in the Eucharistic order. For example, God's work (Heb's and Jesus' work, which will be constantly multiplied by his disciples (Jn 14:12)64). Service and work are equal.
To follow-me
Without a king there is no administration of God's justice; those who love this truth listen to his voice. Without way there is no will; and without truth there is no knowledge; and without life there is only death.
To carry the cross
To serve gratuitously
To forgive and to reconcile
To love fraternally
To take-up the Golden Rule
To do the will of the Father-in-Heaven
To welcome the little-ones
To announce the Gospel
To be in the communion of divine sonship and to be sent on Mission
- Summary
The Community of the Beloved Disciple: The Life, Loves, and Hatreds of the Individual Church in New Testament Times. New Testament Rhetoric: An Introductory Guide to the Art of Persuasion in the New Testament.
