In his final prayer with his disciples, Jesus Christ prays for the mutual glorification of the Father and the Son. In John’s Gospel, Jesus is glorified when he is lifted up on the cross at his crucifixion. John employs a double meaning of lifted up throughout the Gospel, demonstrating that the crucifixion is also the exaltation of Jesus. After presenting the historical, canonical and theological background I will outline an
exegesis, describing Jesus’ message and conclude with explaining how John intended the theme to be used and how it may be applied by the reader today.
Background
A. Historical Background:
Crucifixion was an ancient form of punishment or execution that was widely practiced in antiquity. The victim was nailed or bound to a cross, or sometimes a stake or tree, until dead. It was used by the Medes and Persians under Darius, the Assyrians and by Alexander the Great.1 Josephus recorded its use during the Hasmonean dynasty and called it “one of the most barbarous actions in the world” (Ant 13.14.2).2
The use and severity of crucifixion was increased under the Romans. Cicero called it a “most cruel and disgusting penalty.”3 Crucifixion was the method of execution reserved for slaves (supplicium servile), traitors and the lowest classes.4 The cross was therefore a symbol of public humiliation and ignominy. Anyone who was crucified would have been considered the lowest of all to have suffered the shame and horror of such a brutal punishment. In Jewish thought, the crucified were considered to have been cursed by God (Deut 21:22-23; cf. 11QT 64:6-13).
B. Canonical Background:
Glory is the aspect of God that is worthy of praise, honour or respect. It is often associated with brightness or splendour in theophanies.5 The glory of God, his Shekinah הָכינִ שְׁ or divine Presence, dwelt or tabernacled with Israel during their wanderings in the wilderness (Exod 25:8; 40:34). It descended as a cloud and was like a ‘devouring fire’ on Mount Sinai (Exod 24:16-17). The glory of YHWH filled the tabernacle (Exod 40:34-38) and when the Jerusalem temple was dedicated, the cloud of God’s presence filled the temple (1 Kgs 8:11). God’s glory is also present in theophany6 (Isa 6:3; Ezek 43:2–5). The most common Hebrew word in the OT for glory is kāḇôḏ, meaning heavy, weighty or burdensome. Other words used are hāḏār (splendour – e.g. Ps 90:16) and hôḏ (God’s sovereignty – e.g. Ps 148:13 ).7 The Septuagint translates these words as dóxa, which is also the word used in the NT, and thereby adding the classical Greek meaning of reputation.8
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Robert Atkin is a theology student at WTC and blogs at http://robertatkin.net