PART TWO: ANALYSIS

4. Literary Analysis of the Text

With these preliminary considerations in mind, we set our theological inquiry in motion by first reading the text in an analytical way. We have three things to do. We first try to understand the division of the Gospel which furnishes the context of the text. In its turn, the context determines and enlarges the significances of the text. Secondly, we tackle the text itself and thirdly its structure in order to draw out the theological themes.

4.1 The Context

The collocation of the text tells us right away that the passage concerned is at the heart of the Book of Glory. It has three divisions: The Last Supper (chs 13-17): The Passion Narrative (chs 18-19): The Risen Jesus (20:1-19). The Passion narrative also has three divisions: The Arrest and Interrogation of Jesus (18: 1-27): His Ecounter with Pilate and the Jews (18:28-19:16c); The Crucifixion and Burial of Jesus (l9:16d-42) (32)The dramatic presentation of the trial which occupies the central place of the division is to be read in the context of the entire Gospel. And there are four important references to be borne in mind.

4.1.1 The Prologue

Schematically, I would like to present a sort of progressive parallelism between the prologue and the Trial regarding the identity of Christ. We can notice the difference between the believing readers of John who know well the Prologue and the actors involved in the drama of Jesus' Trial who heard the solemn proclamation of Christ without believing it.

While in the Prologue there is a crescendo of revelation on God's side, there is another parallel crescendo of proclamation and disbelief in the Trial on the World's side. This is one of John's techniques to contrast two movements so as to urge his readers to get rid of a world-bound mentality and give room to faith.

4.1.2 The Book of Signs

After the Prologue, the story of the Gospel opens. There appear the witnessing statement of John the Baptist: "Behold, the lamb of God, who takes away the sin of/the world" (1:29): "And I have seen and have borne witness that W\s is the Son of God" (1 :34). We then find a series of confessions of faith:

1:38 Rabbi (= Teacher)

1:41 Messiah (=Christ)

1:45 We have found him of whom Moses in the Law and also the prophets spoke, Jesus of Nazareth

1:46 Rabbi You are the Son of God! You are the King of Israel!

All these confessions of faith are in the current categories of Jewish expectation. They are not denied by Jesus, but something more is indicated. The disciples are promised the sight (33)of the "greater things" (1:50-51) which will be realized in the passion when the Son of Man is lifted up and glorified (34). The promise is to be slowly realized as the Gospel unfolds. It will be worked out gradually during the whole of the public life of Jesus (cf chs 2-12), where the "signs" are to be seen. For John, seeing means a believing experience (35).

The Trial presents exactly tthese "greater things" to be seen

19:5 Behold, the Man

19:14 Behold, your King

The verb horao is always the same as that of 1:29: Behold the Lamb of God. and that of 1:51: You shall see greater things. All the earlier confessions are insufficient and to be integrated by the "sight" of the Man humiliated yet the King glorified.

4.1.3 The Last Supper

The narrative, here. seems to be addressed to a restricted audience of believers. It describes the climax of Jesus' life and of his "hour". John is keen on theologizing the time and circumstances. It was before the feast of Passover and the next day the slaughter of the paschal lambs took place, exactly the day of the Crucifixion. During the Supper, there occurred the Foot-washing. When Judas went out, "it was night" (13:30)-a phrase laden with theological, as well as chronological, signifcances (36). This time detail insinuates the prevailing darkness of the World. When Jesus was brought to the Roman Praetorium, it was "at dawn" (18:28)－the Light comes to dissipate the darkness. When he was proclaimed, "Here is your King", it was noon on the day of preparation for the Passover(19:14)－the Light was in full splendour and the Lamb was to be slaughtered.

Furthermore the farewell speech highlights the Trial scene:

14:3 to prepare a place for the disciples

16:28 the Son, thus, will return to the Father

17:4 Jesus glorifies his Father by fulfilling the Mission

17.5 The Father glorifies the Son by authenticating his Mission and by receiving him into his pre-existent Glory.

The Son's Mission, the Father's Authentication and the Return to prepare a place are all now focalized in the Trial-the death sentence of man's judgment and yet at the same time God's judgment taking place in man's, for whoever sees and believes the exalted (crucified) One may have eternal life.

4.1.4 The Resurrection

The identity of Jesus as Son, as Man and as King is further made clear in the appearance narratives (cf Jn 20). If Jesus is God's Son (19:7), then he is a Son dedicated to enlarging God's family. In returning to his Father and his God, he elevated his followers as his brothers, having the same Father and the same God. The relationships between Jesus and his followers are increasingly put into evidence:

13:16 The disciples are likened to servants in the Foot-washing

15:14 They are called friends for whom Jesus would lay down his own life

20:17 Now in returning to the Father, he elevates them as brothers.

As the Son imparts to his disciples the Holy Spirit, he gives them also the Mission that his Father has given to him－the forgiveness of sins which is the condition of entering the Kingdom of God. John identifies the Christ in the Trial with the Risen One. Thus, it is the 'glory" of the Risen Christ that tints the Trial setting.

4.2 The Text

The text is taken from Eberhard Nestles's Novum Testamentum Graece, 21st edition (37).As for the textual criticism, I principally adopt B.M .Metzger, A Textual Commentary on the Greek New Testament (London 1975). Some remarks in the philological notes will also be taken from J. Mateos－J. Barreto. II Vangelo di Giovanni. Analisi Linguistica e commento esegetico (Assisi 1982).

4.3 The Structure

The criterion for dividing the passage, according to most biblical scholars, depends on the personages in the scenes, places and the verbs (38)

The continual use of verbs of motion agousin, eiselthen, exelthen…divides the drama into seven scenes:

As we may notice, this is only a proposed structure presenting a chiastic-circular movement.

"There is a very careful balancing in setting, content, and even in length (1=7; 2+3=5+6). The only episode in which Pilate does not figure prominently is 4, the middle episode. Obviously the hand of a meticulous planner has been at work here"(40).

In these 7 scenes, there \re many possible themes such as Light, Lamb, Delivered, Judgment Kingship, Truth, Revelation, Belief and Disbelief, Above and Below, Authority, the Man, God's Son, Crucifixion, and the like. In order not to lose sight of our original inquiry, the Identity of Christ in the Trial, we try to organize these themes on Christ into four headings:

(1) Christ, the Revealer

who came to the WORLD from ABOVE, as the LIGHT in the DARKNESS, as the LAMB of God who takes away our sins and as GOD'S SON who REVEALS to us the TRUTH.

(2) Christ, the King Glorified

who CAME to restore the Eschatological KINGDOM which takes place in the event of the CRUCIFIXION, where the SON OF MAN is LIFTED UP. He is the Eschatological Protagonist (cf Dan 7:13-14)to whom is given the POWER, the KINGDOM and the GLORY in order to regin universally. His GLORY takes place in the CRUCIFIXION, which is the great ACCOMPLISHMENT of the Salvific Plan of God for it is a Glorious RETURNING to the Father.

(3) Christ, the Judge

who for the JUDGMENT came to the WORLD (9:39). His JUDGMENT is not to condemn but to justify those who BELIEVE. Though submitted to the LAW, he does not JUDGE according to the LAW but according to GRACE and LOVE.

(4) Christ, who comes to provoke FAITH

and invites' us to adhere to the TRUTH to which he TESTIFIES through signs and words. He helps those who fall short of FAITH, but before HIM one must inescapably make a DECISION OF FAITH (41)

Now a sort of schematical synopsis, we try to see how these four themes are interwoven together around the Figure of Christ.

We shall divide the text of Jn 18:28-19:16 according to the following headings:

1. the Jewish authorities ask Pilate to condemn Jesus.

2. Pilate questions Jesus about Kingship (cont.)

3. Pilate seeks to release Jesus; the Jews prefer Barabbas.

4. (Intermediary) The Roman soldiers scourge and mock Jesus.

5. Pilate presents Jesus to his people; the Jews shout for crucifixion.

6. Pilate talks with Jesus about power.

7. Pilate yields to the Jewish demand for Jesus' crucifixion

REVELATION	GLORIFICATION	JUDGMENT	FAITH
Towards Pretorium: the LIGHT shines in the darkness(1:5; 13:30). Ready to eat the Paschal LAMB (1:29). See also.19:14	Jesus is DELIVERED by Judas, now by th JEWS.   The JEWS intend the DEATH of Jesus (11:50):	The TRIAL begins, JESUS is to be judged: accused by the JEWS. Jesus as Evil-doer.   Pilate refuses to judge and the JEWS cannot jude (for Jesus is real JUDGE)	Jesus is REFUSED by the JEWS-the World                   Pilate wants to be NEUTRAL.
				2. Pilate questions Jesus about Kingship (cont.). 18:3738b

REVELATION	GLORIFICATION	JUDGMENT	FAITH
The FULFILMENT of Jesus' WORD (3:14, 8:28; 12:32s): the CROSS - the climax of REVELATION.   The question betrays Pilate's interest still in earthy matters. Apparently Jesus did not say Yes or No, but affirmed that His coming into the World is to reveal the TRUTH, because He is come from above (3:13; 8:23); He knows the father (8:26); He is the	a glorious death to save the whole Nation.         Jesus does not deny His KINGSHIP, but links it to His witness to the TRUTH.	Pilate returns to His own question.     Without giving a diresct reply, Jesus presents Himself as the withness to the TRUTH so that Pilate should decide for or against the TRUTH. Jesus' judgment consists in the decision for or against His witness	Pilate still fell short of FAITH.     Jesus helps him by showing that His being in the World is to prvoke FAITH, so that he who believeds in Him may have eternal life (3:16).
				3.Pilate seeks to release Jesus; the JEWS perfer barabbas (18:38c-40)

REVELATION	GLORIFICATION	JUDGMENT	FAITH
mately confess Jesus as the KING.	RISEN CHRIST. For John it is the RESURRECTION that determines the content of the PASSION (17:1-5).
The KING is revealed as the MESSIAH, for "MAN" here is another Messianic title, as that of the SON of MAN in whom the LOVE of GOD is the be man-	The second declaration of Jesus' INNOCENCE The Same is repeated in 18:38; 19:6.	The title MAN could be eschatological for one who has also a judging role (LXX zech 6:12f).   Ironcially, when Pilate refused a political.	At the begining of the minstry in 1:35-51 titkes were given to Jesus as the FAITH of the disciples grew; (these include SON of GOD, SON of MAN, KING of ISRAEL). Now, at the end of His life, in a cressendo of disbelief, Jesus is mockingly or incredulously called the KING OF THE
				6. Pilate talks with Jesus about power. 19:9-11

REVELATION	GLORIFICATIO	JUDGMENT	FAITH
The Silence recalls, in FULFILMENT, the Suffering Servant Is 53:7.	"Where are you from? "(9b), i.e., a from politcal investigation to that of "FROM ABOVE".	The momentary silence shows that Pilate is on TRIAL and he has to decide.	To save Jesus (see LK 23:6,where he asked if Jesus came from Galilea so as to send Him to Herod). But here it lends itself also to a theological inquiry whether Jesus cmes FROM ABOVE.       It is a religious wonder caused by fear (19:8).
				7. Pilate yields to the Jewish demand for Jesus' crucifixion. 19:12-16ab

(32) For the general structure, see R. E. Brown, op. cit.

(33) See ibid., Appendix I:3, see, 501-503.

(34) See F. J. Moloney, The Johannine Son of Man, 2341 .

(35) See not 33.

(36) See R.E. Brown, op. cit., 579.

(37) The print-out of the schematical synopsis in this article is taken from A. Marshall. The RSV Interlinear Greek-English New Testament (London 1979).

(38) See, for example, I. de La Potterie, De narratione passionis et mortis Christi (Io 18-19) = Dispense per il corso del Pontificio Istituto Biblico (Roma I sem. ann. 1978-79) 81-87: Structura. It is slightly different from that of R.E. Brown, op. cit., which seems to have a better division as far as the personages are concerned.

(39) This structure is taken from R. E. Brown, op. cit., 859, but here integrated with some more details. For further discussion, see A. Janssens de Varebeks, La structure des scenes du rbcit de la passion en Jn 18-19, in Ephemerides Theologicae Lovanienses 38 (1962) 506-509; A. Dauer, Die Passionsgeschichte im Johannesevangelium. Eine traditionsgeschichtliche und theologische Untersuchung zu Joh 18:1-1972) 101-102.

(40) R.E. Brown. op. cit., 858.

(41) The words in capital letters are important and must be read read in the light of the whole Gospel by resorting to a concordance.