Jesus the Revelation of God

in the Fourth Gospel

John F. O’Grady

Abstract

Is God experienced by people only in the uplifting moments of life, in mysticism and in an ecstasy of prayer,
or also in the very depths of human pain? How can the image of God as Father help a generation so conscious
of gender? The author of the Fourth Gospel responds to both questions. God is present and revealed in the very
crucifixion of Jesus. God is also the loving parent, the Father of the Lord Jesus, and the image has value even for
this gender-conscious generation.

Religion
religion and part of lire
religious experience form life for
most people. Even those who wish to ignore the human pull
proliferate and demand some response even if for some the
process seems like just exercise in
wasting time.
an

toward the divine, in their very avoidance confirm its exist- William James (Lec. 16-17) has offered the classic
ence. If religion and the religious question have figured analysis in his structuring of human religious experience
prominently in all of human history, how God has been containing clearly defined elements. When individuals or
depicted, understood, appreciated, and worshipped has dif groups have an awareness of the divine such moments
fered significantly. From many gods to one God, from elabo- remain unexplainable; they are ineffable. The individual is
rate animal sacrifice to the quiet meetings of Quakers and often most passive, and the experience is transient-but also
Friends, from God as an omnipotent ruler and judge, to God the one so touched learns something: a noetic content
as Father and the presence of peace, the human family has accompanies the religious moment. The usual examples of
experienced many images of God. The human response has these in the life of an individual or a group are
moments
varied as well. positive, even if they contain some frightening moments
(Otto: 2). Can these same elements be found in negative
Most religions and religious expressions have depicted aspects of human life-even in dying?
God over and above the human experience. The transcen-
The Gospel of John answers these human needs to
dent one, the &dquo;totally other,&dquo; has characterized many at-
understand the divine in precise categories. The author does
tempts for people to come to understand and relate to the not hide behind pious platitudes nor abstract philosophical
&dquo;ground being&dquo; or the creator of all. To have a religious
of
experience or moment has usually been depicted as uplifting, expressions. God is like a loving parent, a father; and God is
ennobling, an ecstasy that defies the human ability to find present in the most abject of human experiences-even a
horrible and painful death.
adequate expression. But can God be found in the abject,
the painful, the wrenching moment of a terrible death? Is Certainly the Fourth Gospel presents Jesus revealing
God present only in the good moments of life and absent, or God in his ministry. The author chooses one particular and
at least silent, in the tragedy of life, especially the presence often limited mode to express the religious experience of the
of death? followers of Jesus with their Lord and Master. &dquo;He who sees
me, sees him who sent me&dquo; (Jn 12:45); &dquo;He who has seen me
Of the many images of God in human history, some
seem more suitable than others even if some seem more
prevalent. Creator or judge or lawgiver or all-knowing po- John F. O’Grady, S.T.D. (University of St. Thomas, Rome), S.S.D.
tentate quickly come to mind as examples as well as friend, (Pontifical Biblical Institute, Rome), is Professor of Biblical Theol-
ogy and Assistant to the President at Barry University, Miami
brother, father, or mother. But which ones form a more
Shores, FL. He is the author of twelve books, including Models of
adequate way of expressing the relationship that exists be- Jesus Revisited (New York: Paulist, 1994). Having served as editor
tween God, the &dquo;totally other,&dquo; and people? Which &dquo;human&dquo; of Biblical Theology Bulletin from 1977 to 1980, he currently serves
expressions and images better convey just how God exists as an associate editor of this review and is a member of the editorial
within the sphere of human understanding? The questions board Chicago Studies.
Chicago
of
of

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has seen the Father&dquo; (Jn 14:9). Religious experience in this human effort to understand. The noetic content, however,
Gospel is equated with the actual seeing of Jesus of Nazareth. remains. Some understanding exists even if not complete
Jesus reveals God to people, and precisely as a kind and comprehension. Those who receive the revelation are pas-
loving parent, as a Father. This revelation also continues in sive : Jesus offers, and people accept or reject. The moment
the actual death of Jesus (Forestell: 191ff). To understand is as transient as was his brief ministry.
how the death of Jesus is a revelation of God demands an Throughout the Gospel the author strives consistently
appreciation of how the author of this Gospel depicts Jesus to show how God can be a Father to the human family. This
as revealing God, and in particular revealing God as Father. forms the basis for the religious experience. Perhaps nowhere
is this revelation more evident than in the Son living and
The Revelation in the Prologue then dying according to the will of God his Father (17:4;
4:34). Jesus offers his own life, no one takes it from him
The meaning of being human and the meaning of being (10:17-18); and in his words and signs people find them-
divine are interrelated in the prologue of the Fourth Gospel. selves introduced into the very company of God precisely as
a loving Father.
&dquo;In the beginning was the Word, and the Word was with God,
and the Word was God&dquo; ( 1:1 ) . Although this translation is
fairly accurate, it does not convey the full meaning of the Revelation in Jesus’ Offering of Himself
verse. In Greek the word for God, theos, usually carried an

article with it: ho theos. When the author wrote this verse, For John, Jesus freely lays down his life, but this offering
he omitted the article from the last usage of theos. For this always remains the work of God the Father (3:17; 5:36;
reason historically exegetes on John sometimes translate the 10:18). All remains in the hands of God his Father (3:35).
verse as follows: &dquo;In the beginning was the Word, and the Salvation, though accomplished by Jesus in his free offering
Word was with God, and the Word was divine&dquo; (Haenchen: of himself, flows from God who offers both the means and
109). Origen is clear to point out that ho theos refers only to the way. Where the Father is, so the Son, and vice versa
God as Father (2.2.13-15). Even this causes some problems, (5:23; 11:4; 13:31). The Father loves the Son always (3:35;
for Greek has an adjective for &dquo;divine,&dquo; which the author did 5:20; 17:23) and gives testimony to him (5:31-32; 8:18).
not choose to use. It seems that the evangelist clearly wanted The Father also seeks the glory of the Son on earth (8:50),
to make the Word as close to God but still distinct. and in turn the Son seeks and manifests the glory of God his
In the same way, once the Word becomes flesh, Jesus Father (17:1; 12:28). And finally, the Father raises up the
remains one with God: &dquo;The Father and I are one&dquo; (Jn Son when he has completed his offering of himself on the
10:30); &dquo;Do you not believe that I am in the Father and the cross.

Father in me?&dquo; (Jn 14:10); and, of course, &dquo;The Father is In sending the Word as Son, God the Father gives his
greater than I&dquo; (Jn 14:28). The Word become flesh reveals love for the life of people (3:16; 6:40). Through the mission
God and, in the mind of this author, also reveals fundamental of Jesus and the gift of the Son to others, God as Father makes
aspects of what human means. The abstract Word of God Jesus the enunciation of the Word become historical in
becomes concrete in Jesus; a communion of being and loving human history.
between God and Jesus reveals both God and the intimate
relationship that exists between God and humanity. Jesus as The Role of the Word, Son
Word and Son, one with God as Father, enters the world
and human history. God’s Word precisely as a human being Jesus, both as Word become flesh and as Son, but also
becomes pronounced historically. Logos is not just a title in as human, responds to God by the offering of himself to God
this Gospel but also a function, since it conveys that literally as Father, and in offering himself he reveals to people who
in Jesus of Nazareth the original Word of God appeared. God is (6:30; 4:34; 8:29). As the Son knows the Father
Thanks to his living humanly, life is illuminated and the (17:25), honors God (8:49), loves God (14:31), and seeks
divine becomes resplendent in the human. Only the Son has his glory (7:18) rather than his own (8:50), so this same Son
seen God as Father, and then all those to whom the Son has leads all to God as Father (6:44; 12:26; 14:6).
revealed God (Jn 1:18). The historical intervention is summed up in 13:3, 8:14,
Unlike the Synoptic Gospels, the Fourth Gospel does and 16:28. Jesus accomplishes all in the form of an obedient
not dwell on the actual religious experience of Jesus. For this offering of himself to God and to people. The gift made to
evangelist the religious experience takes place with all those humanity by God in the sending of his word, Son, means
who come into contact with Jesus. Throughout this Gospel, nothing unless offered again to God as Father. Jesus accom-
the ineffable becomes evident. Any efforts to name more plished this in his ministry, especially when he reigned from
precisely lie condemned, for the revelation outclasses every the cross offering salvation to all humanity, represented and

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symbolized by the presence of the two perfect disciples, his revelation will live forever (5:21 ) , but-again-this does not
mother and the Beloved Disciple. exclude human death. The signs of Jesus that point to the
love of God are also, then, the acts of God the Father. They
The Meaning of Hyper Nous reveal God and humanity. Only those who can recognize the
presence of the doxa (glory) of God in the ordinary life of
Hyper nous, &dquo;for you,&dquo; defines the life of Jesus (10:11; Jesus, including death, accept the revelation.
15:13; 17:19). Throughout his ministry, Jesus acted for
others; he offered himself as the lamb of God and thus took Manifestation of Jesus and the
away the sins of humanity ( 1:29) . The alienation that people Knowledge of God .

had experienced previously in their relationship to God has

been eliminated. Now all people can stand in the presence In his ministry, the Jesus of John reveals who he is, and
of God as daughters and sons, feeling comfortable in the this includes his proper relationship with God as Father.
presence of God as intimates knowing the love of God for Schillebeeckx (256-71) refers to the Abba principle as the
all. key to understanding the meaning of Jesus. The Gospel of
This offering found its culmination in the cross, where John, more than the other three, demonstrates this close
Jesus reigned supreme. He remained faithful to God and relationship between God and Jesus. He has seen all with
faithful to people (13:1; 15:12). Jesus lived open to the God his Father (8:26), and what he reveals is precisely God
presence of God and open to all people. His own religious as Father. The object of the revelation is Jesus and God (8:14;

experience became the gift he presented to others. On the 10:25). He not only reveals God but testifies to God. The
cross his offering as the Word and Son of God makes the one revelation is both Jesus as human and God as Father. In

meaning of life more clear: people are to live fulfilling the the Fourth Gospel Jesus speaks of himself as life and light
will of God and remaining faithful to God and to humanity and judgment (6:35; 11:25; 8:12; 10:14; 14:6). In each of
even to the point of death. In a rebellious world, then-as these the &dquo;I&dquo; is the attribute. The bread of life is Jesus; the
today-this stance of Jesus between heaven and earth mani- light of the world is Jesus. Those who turn to the light, eat
fests the proper position for all who seek a relationship with of the bread, find in Jesus not only personal meaning but the
God. revelation of the meaning of God.
Jesus expresses in his life the Word become flesh. In his
The Testimony of Word, Son offering in both ministry and death he offers himself for all.
This life offered he has received from God his Father as a
The offering of the Son to the Father is not the only gift, and he in turn offers it to people who accept him and
content of the Johannine revelation. Jesus offered his testi- believe. Through signs and words people came to believe in
him as the revelation of God. The one revelation, the one
mony in words and signs, and here the Word first appears in
human history. The work of Jesus and his word finds its full Word, is God as Father, and in this world the revelation finds
expression in 17:4, where the glory of God becomes inter- meaning in the living and especially in the dying of Jesus.
twined with revealing the name of God as Father. This one
word Jesus tries to convey to people in many words and God Is Revealed in the Death of Jesus .

deeds. God is not just a creator or judge or lawgiver or some

absent potentate. God is present as a kind and loving parent The revelation of God as Father in the life of Jesus
in all of human history, but especially through the life, comforts people. But this Gospel also claims that in the
ministry, and death of Jesus of Nazareth. The many words actual death of Jesus, God is revealed. And if God is primarily
of Jesus, both in his preaching and in his signs become one presented as Father in this Gospel, how can a kind and loving
word: God is like a loving Father for all in every aspect of parent be manifest in the death of Jesus?
human life, including dying. Recently Judith Kovacs studied the death of Jesus as an
All Jesus’ acts are related to this one word (5:17-23). example of a cosmic battle between good and evil. In his
Jesus does not act alone, but always with the Father. The death Jesus achieves a decisive victory over Satan (Kovacs:
word as acted out shows than just walking or talking
more 227-47). Whether or not the evangelist sees in the death of
or eating. Jesus gives life and shows in the ordinary aspects Jesus an example of the classic battle between the cosmic
of living the presence of God. Moreover all his words and forces of good and evil, remains an open issue. The author
deeds find their fulfillment, first in his dying and then in his of this Gospel, however, clearly does present Jesus as tri-
resurrection. The religious experience in human life culmi- umphing over death since he rules from the cross-the cross
nates in a resurrection from the dead, but it cannot do so is his throne (Kovacs: 245; Meeks: 61-81 ) . Since this is also
without the dying. Jesus lives forever; so all who accept the a revelation of God, then the author must have some
pro-

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found reason to offer a revelation of God as Father in the in a terrible death, people experience salvation. Faith in a

dying Jesus. crucified Lord can unite people and enable them not only to
Throughout the passion of Jesus, he rules. He knows all, live a life similar to that of Jesus, but also to die knowing that
controls all, permits all, for he alone will lay down his life (Jn God is not distant. Jesus revealed God’s face in how he died.
10:17-18). The author also recounts Jesus’ scourging, after Rejection, misunderstanding, pain, and suffering are never
which Pilate proclaims: &dquo;Behold the man.&dquo; Look at this foreign to God’s presence. The Word become flesh speaks
abject and dehumanized individual. You Judeans have noth- eloquently in his reign from a cross, and those of faith gather
ing to fear from him, nor does Rome (Brown: 827-28). This around that cross and experience the saving presence of God
same beaten and wounded person goes his own way to in their own lives.
Calvary, carrying his own cross, and then dies in full control Religious experience not only involves the mountain
of all. tops of mysticism and ecstasy, but also can be found in the
For the author of this Gospel, God is present and dying of Jesus and in one’s personal death. Faith finds its
offering himself not only in the heights of ecstasy but also in fullest fulfillment when the religious person can look upon
the very depths of pain and suffering. The one who reveals a crucified Jesus and see the presence of God. The transient,
God’s human face in this Gospel also shows God’s face in passive, noetic, and ineffable elements are all present around
the very dying, even in a painful and sorrowful death. God the cross of Jesus.
is not absent from any aspect of human life, especially the God is Father not only to Jesus but to all people. He
end of human life when people often lie alone, forgotten, remains with Jesus in his living and in his dying, and as a
and in pain.
loving Father who is God, raises Jesus up. To preserve Jesus
from dying would mean that God was not present in human
’Theological Implications death. To prevent Jesus from dying a painful death would
imply that God is not present when people die in sorrow and
Two problems come to the forefront immediately in this pain. Surely that is the common death.
presentation of Jesus as revealing God: why God as Father, This theology, however, does not answer the other
and why death as the most significant revelation? Both cause
concern for anyone who tries to preach the gospel to a
question: God as Father. No one ought really to think that
God is male or female. God must be both and neither. The
twentieth-century congregation. In a world that has become revelation of God as Father comes not only from an ancient
ever more conscious of gender neutrality in God, speaking
Near East culture, but also from the limitations placed upon
or preaching about God as Father has its definite limitations.
the human revealing the divine. God could have become
Also, why would the death of Jesus be the final and irrevo- female in the same way God became male. But Jesus as God’s
cable revelation of both God and humanity?
human face, the revelation of God, was a first-century
Unlike the Synoptics the Fourth Gospel presents salva-
tion as accomplished through the word, which is then ful-
Judean male. Within that context and culture-even
filled in the death of Jesus (Kdsemann: 5-8). Jesus gives his
though Jesus also used images of God as a mother-God
became his Father.
life for the sheep (Jn 10), and on the cross he gathers the
No human father is perfect, and so the imagery fails.
dispersed people around himself (12:32). Jesus triumphs on The same would be true if God were spoken of as a mother.
Calvary in an atmosphere of glory, and then he reigns from
the cross as his throne. The death is the end of a glorious Christianity calls God Father after the example of Jesus, and
to deny such appellation would be to deny the historicity of
parade, and in dying Jesus himself is exalted (3:14; 8:28; both Jesus and his tradition in the church. Perhaps contem-
12:32). Jesus has drawn all people to himself on his cross:
Nicodemus, Joseph of Arimathaea, his mother, the Beloved poraries can find some resolution to the meaning of God as
Father by thinking of the best qualities of a father, adding to
Disciple, and both Judeans and Romans. In faith people are them the best qualities of a mother, and then recognizing
called to look upon the dying Jesus in an abject and humili-
ated condition and see the face of God. God is not absent that God is something like that. Better, look at how Jesus
from the most wretched of human conditions, including the lived and died, and believe that in him, as the Fourth Gospel
tells us, we have seen God.
terribly painful death by crucifixion. If God is present in this
most sorrowful of all deaths, then God is present in all
moments of life and death. In the actual dying of Jesus, in Works Cited
which he remains faithful to God his Father and faithful to
people, those of faith can see the presence of that same God. Brown, Raymond E.
The final revelation of God makes God present in every 1994 The Death of the Messiah. New York, NY: Dou-
aspect of human life, and knowing that God is present even bleday.

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1974 The Word of the Cross: Salvation as Revelation in the 12:20-36." Journal of Biblical Literature 114:
Fourth Gospel. Rome, Italy: Pontifical Biblical In- 227-47.
stitute Press. Meeks, Wayne
James, William 1967 The Prophet Kind. Leiden, The Netherlands: Brill.
1929 The Varieties of Religious Experience. New York,
NY: Random House. Otto, Rudolph
Käsemann, Ernst 1958 The Idea of the Holy. New York, NY: Oxford
1966 The Testament of Jesus. Philadelphia, PA: Fortress University Press.
Press.
Kovacs, Judith L. Schillebeeckx, Edward
1995 "’Now Shall the Ruler of This World Be Driven 1979 Jesus. New York, NY: Seabury Press.

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