Book Review
Glory, Grace, and Truth: Ratification of the Sinaitic Covenant according to the Gospel of John
Alexander Tsutserov
Eugene, Oregon: Pickwick, 2009. ISBN 13: 978-1-55635-976-7
Hay una
versión de esta reseña en español
Sasha Tsutserov, a Russian and former communist, is Rector
and Professor of Biblical Studies at Moscow Evangelical Christian
Seminary. He previously studied at
Asbury Theological Seminary (USA) and St Andrews University (Scotland). This wide range of experiences have enabled
him to challenge contemporary thinking on John's gospel, and especially important phrases which describe
Jesus as being "full
of grace and truth" (Jn 1:14) and one who imparts "grace and truth" to his disciples (Jn. 1:17)
A fairly popular understanding of these
words is that they are simply another way of saying that Jesus brings "true
grace" (cf.
Beasley-Murray, Brown, Bultmann). They are treated as a literary hendiadys (two
nouns for one). Tsutserov overthrows this view by using a detailed morphological and syntactical study of
the comparable phrase about Yahweh in
Ex 34:6 (ESV) " … merciful and gracious … abounding in steadfast love and
faithfulness." The author establishes that
"full of grace and truth" is John's particular interpretation of
Ex. 34:6.
So a connection is developed between the Johannine prologue and the covenantal revelation of God at
Sinai (Ex. 33:12-34:10). The covenantal concepts of grace and truth, as well as
glory, are shown to be contained in the
remainder of the Fourth Gospel. This
has considerable implications because these qualities are then imparted to Jesus'
disciples (cf. Jn. 1:16-18).
To compare the two phrases in John and
Exodus it is necessary to examine the Hebrew OT, Greek LXX, the Greek NT as well as related texts in Syriac. The broader
contexts within
John 1:14-18 and
Ex. 33:12-34:10 are considered. John
produces an interpretation of
Ex. 34:6 which differs from the Septuagint. This is because he is writing from a Jewish
point of view towards the end of the first century.
This is a publication that is at a high
level in terms of examining ancient languages. However the effort involved is worthwhile because the resultant
conclusion affects the readers understanding of his relationship with Jesus.
The outline of the publication's contents
indicate the profundity of the issues involved, yet the simplicity of the structure:
Introduction: The Revelations
of God at Sinai and as Jesus
1. Allusions to
Exodus 34:6
2. Terms of
John 1:14-18
3. Allusions to
Exodus
33:12-34:10 LXX
4. Exegesis of
John 1:14-18
5. The Covenant of
the Presence of God
Conclusions
The final chapter on the covenantal
presence of God details the significant implications of the study. To Jesus are appropriated the words
concerning Yahweh. This implies that the
covenant Lord, Jesus,
is one who brings grace, truth and the
divine presence into the lives of his people.
Behind the study lies the debate concerning
the relationship of Jesus' revelation with that of Moses (cf. Chap. 1). Does it replace Moses', or fulfil it, or is it a continuation
of Moses'? The author sees Jesus'
revelation as surpassing Moses in terms of the quality of its glory, grace
and truth (p243).
For students of John's gospel the book has
many interesting insights both exegetically and theologically. For example:
The sickness (astheneia) of a man who had been ill
for thirty-eight years is clearly caused by sin (5:14). By implication, an
underlying sin might well have been the cause of the sickness (astheneia)
of the son of a royal official (4:46) and the sickness (astheneia) of
Lazarus (11:1–6); more so since the boy's fever (puretos) is listed as a
sickness caused by sin and leading to death (4:52; cf. Deut 28:22), and
since both sicknesses are described as deadly (4:47–49; 11:13–14; cf.
Deut 28:20, 22, 27, 35, 45). Of course, the healing of a man who had
been ill for thirty-eight (!) years, the healing of a boy at a distance (!)
by a word (!), and the raising of a dead man who had been in a tomb
for four (!) days are miracles, which—by their very virtue of incomparability—witness to ratification of the covenant of charis (article Exod 34:10). But they may also demonstrate yet another dimension of the
ratification—taking away sins and iniquities, as listed by the Exod
34:9 article. The content and the language of the paradigmatic covenant
of charis are clearly evident in each and every one of the seven signs of
the Gospel. (p. 215)
According to the covenant the presence (charis) of God is evinced when the Lord does glorious things (endoxa) that have not been done in all the earth or in any nation (Exod 34:10 LXX). According to the Scriptures, turning water into wine has never been done in all the earth, or in any nation; hence such sign is incomparable. This incomparability alone qualifies the sign as being one of the covenantal glorious things (endoxa) evincing the presence (charis) of God. (p. 226)
It is a bit frustrating that the Greek and
Hebrew, which appear on probably every page, are in transliterated forms. Even
copies of the texts in the original languages as an appendix would have helped.
The message the author brings is a profound
one built upon detailed scholarship. It
demonstrates the relevance of academic work for Christian living. Readers convinced of the thesis, that Jesus
brings divine grace and reality into their lives, should find it transforming
reading.
David E. C. Ford, Professor of New Testament, Fundación Universitaria, Seminario Bíblico de Colombia