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Eternity and Time in the Gospel of John
Jojko, Bernadeta (Katolicki Uniwersytet Lubelski Jana Pawła II, 2019)
The relationship between eternity and time has been a perennial issue in Johannine studies. Consider that the pre-existent Word of God enters in time and within concrete human history, thus bridging eternity and time. The evangelist describes both Jesus’ divinity as the Logos, existing in an eternal, timeless “beginning” (1:1), and Jesus’ true humanity as the historical person who was made “flesh” (1:14), taking on the human condition in all its fragility, in its temporality, suffering and death. His earthly mission was fulfilled “in time” – in a concrete “hour”. Reading the Fourth Gospel in this light may help us appreciate the Johannine understanding of eternity and time. This survey presents the various interpretations of the expression “in the beginning” and also of the time-related noun “hour”, used by the evangelist on certain occasions with detailed precision: “it was about the tenth hour” (1:39); “it was about the sixth hour” (4:6; 19:14); and “at the seventh hour” (4:52), referring always to a particular chronological point in time. However, this article does not place undue emphasis on the numbers recounting the particular hour, but rather tries to identify the links of each hour with the accompanying words and deeds of Jesus.
The Hour of Jesus and the Wedding Feast at Cana (John 2:1-11)
Jojko, Bernadeta (Katolicki Uniwersytet Lubelski Jana Pawła II, 2020)
The leading theme of this article is the enigmatic “hour” as revealed in the account at Cana (John 2:1-11). Jesus’ words to his mother, οὔπω ἥκει ἡ ὥρα μου (2:4), are considered obscure and difficult to interpret, causing an intriguing and unresolved controversy within Johannine scholarship. Most exegetes agree that this phrase is to be taken as a denial. According to them, Jesus announces that his hour has not yet come, because this “hour” is bound to the hour when “the Son of Man is glorified,” alluding to his being lifted up on the Cross and raised up “on the third day.” However, there is another solution suggested by a significant number of scholars. They propose reading Jesus’ words οὔπω ἥκει ἡ ὥρα μου as a question, which better guarantees the overall coherence of the story in light of the wider OT context. This interpretation focuses specifically on the temporal indication of “the third day,” the biblical image of the wedding, and the abundance and high quality of the wine, a beginning of signs and of the revelation of Jesus’ glory which serve to stimulate the faith of his disciples. In this view, this multiplicity of themes indicates that the meaning of the “hour” lies in the motif of fulfillment. Jesus is the Messiah who brings to perfection all that has been foretold in Scripture. His “hour” begins “now” and continues throughout his public life until it reaches its ultimate fulfillment in the glory of his Cross and Resurrection. The present article is focused, therefore, on investigating the interrelations among the main biblical themes brought to the fore in the Cana narrative, and their meanings in relation to the “hour” of Jesus.