Johannine ethics is a problematic area for scholarship but recently there has been a breakthrough. In this new era of Johannine ethics, the present article examines the concept of moral transformation. The argument is that the Johannine writings present a moral narrative world where a moral God saves immoral people by bringing them into his moral world. When people live in God’s moral world their character and conduct are shaped in accordance with the moral beliefs, values and norms of the divine reality. In order to model and promote the envisaged morality amongst his readers, John presents various characters, whose characteristics and behaviour might be either emulated or avoided.
This article is dedicated to Jan van der Watt for his exemplary scholarship and friendship. The topic of this article is the concept of moral transformation in the Johannine writings.
As a working definition, I use the term
When viewed against Graeco-Roman virtue ethics, I contend that the Johannine corpus has a strong moral dimension.
If ζωή is a moral objective, the means for obtaining it is ‘practising’ a particular Johannine virtue – πιστεύειν [to believe]. In Graeco-Roman antiquity, εὐδαιμονία was attained by practising certain virtues during one’s life (Aristotle
While the Johannine writings evidently depict God in soteriological terms, I suggest that they also present him as a moral God when one considers God’s identity and the ‘work’ he is involved in. John’s characterisation of God and Jesus as φῶς [light] (1:4–5; 8:12; 1 Jn 1:5, 2:8) has a moral dimension when viewed against σκοτία [darkness], which characterises people and the devil. For John light is a moral good or quality because it enlightens people’s dark minds and provides ζωή (1:4–5, 9). People do not have a saving knowledge of God apart from the Logos-Light who enlightens people by revealing God (1:9, 18; 8:12; 12:46; cf. 1 Jn 5:20). The darkness that characterises the world and its people is
In contrast to the devil and human beings, John characterises God and Jesus by various moral attributes or properties: primarily ζωή, φῶς, ἀγάπη or φίλος [love] and ἀλήθεια [truth] (see further in the section ‘Moral values’ below), but also ἀγαθός or καλός [good] (7:12; 10:11, 14, 32; 3 John 11); δίκαιος [righteous, just] (5:30; 17:25; 1 Jn 1:9; 2:1, 29; 3:7); ‘sinless’ (1 Jn 3:5; cf. 8:46); πιστός [faithful, trustworthy]; (1 Jn 1:9); ἅγιος [holy] (6:69; 17:11); and ἁγνός [pure] (1 Jn 3:3). These moral qualities describe both the character or identity of God and Jesus as well as their behaviour. For example Jesus is regarded as being ‘good’ (10:11, 14) and doing ‘good’ (10:32); Jesus is life (1:4; 14:6) and gives life (5:21); Jesus is light (1:5, 9; 8:12) and gives light (1:5, 9; 1 Jn 2:8); Jesus acts justly and is just (5:30; 1 Jn 2:1, 29); Jesus is truth and testifies to the truth (14:6; 18:37); God is love (1 Jn 4:8, 16) and acts in love (3:16; 5:20; 1 Jn 4:9–11, 19). In short God and Jesus both embody and demonstrate these moral goods – they give and act out who they are. In addition, the work God is involved in has a moral dimension because God’s ἔργον, carried out by Jesus (4:34; 17:4), is to deliver people from moral darkness (3:19–20; 5:17; 9:3–4) and give them ζωή, the chief moral benefit. God’s moral work of saving people includes liberation, cleansing, sanctification and forgiveness (8:32; 15:3; 17:17, 19; 1 Jn 1:9; 2:1).
In conclusion, the Johannine literature presents a moral narrative world where two mutually exclusive moral realms and rulers are pitted against each other.
Having shown that the Johannine writings present a moral narrative world, we can move to the idea of moral transformation, which occurs when people live in proximity to a moral God. A person’s moral transformation starts with a new birth by the Spirit, a relocation from the dark, immoral world to the moral world of God (1:12–13; 3:3–5; 17:14, 16). This relocation occurs when people ‘practise’ the virtue of πιστεύειν in Jesus as the singular moral ‘work’ God requires. This new birth involves a new identity (one becomes a child of God in his family; 1:12–13) and this new identity should lead to new behaviour. But how does such moral transformation come about? I suggest that one’s moral transformation corresponds to the extent one is able to think and behave in line with the divine reality. A renewed mindset is characterised by the ability to understand and embrace the worldview from above, driven by the moral beliefs, values and norms of God and his world. Renewed behaviour is characterised by conduct that is in line with what Jesus taught and exemplified.
If John presents God as a moral being, one must ask what values of God’s character and world will shape the identity and behaviour of believers. Though by no means exhaustive, I focus on four moral values that characterise God in the Johannine writings: life, light, love and truth. When people enter into God’s family, and consequently participate in the relationship that the Father and Son share, these moral values or attributes begin to shape their identity and behaviour.
This value is expressed by the noun ζωή [(divine) life] and its cognate verbs ζῆν [to live] and ζῳοποιεῖν [to give (divine) life]. Ζωή is the everlasting, indestructible life that the Father and Son have in themselves and it even defines them (1:4; 5:26; 11:25–26; 14:6; cf. 1 Jn 5:20). While people only possess ψυχή, which is transient and destructible, entry into the divine family allows them to share in the divine ζωή (e.g. 3:15–16; 4:14; 5:24). Ζωή is a moral category because it represents the continual existence of a moral God, a reality in which people can share. In fact, ζωή as the ultimate moral good that people can achieve (20:31; 1 Jn 5:13), is the Johannine equivalent of εὐδαιμονία, the highest moral good for humans according to Graeco-Roman philosophy (see the section, ’A moral narrative world’ above).
This value is conveyed by the noun φῶς [light] and its cognate verbs φαίνειν [to shine] and φωτίζειν [to give light]. Jesus is described as the life-giving light of the world (1:4–5, 9; 8:12; 12:46) and God is also described as light (1 Jn 1:5). Light is a moral quality of the Father and Son because it is associated with ζωή and contrasted with the immoral darkness that characterises the world (see the section ’A moral narrative world’). The divine life-giving light shines on people to dispel their immoral darkness (1:9; 12:46; 1 Jn 2:8). Believers are called ‘children of the light’ when they accept the Light (12:35–36) and their subsequent behaviour should reflect the moral realm of light (3:19–21; 11:9–10; 1 Jn 1:7; 2:10).
This value is articulated by the interchangeable nouns ἀγάπη and φίλος [love], and their cognate verbs ἀγαπᾶν and φιλεῖν [to love]. Love is an identity marker in that it defines God (1 Jn 4:8, 16) and Jesus (in 17:26 God’s love in the believer is equated to Jesus residing in the believer). The mutual love between the Father and the Son (3:35; 5:20; 14:31) is shared with or extended to the believer (14:21, 23; 16:27). Hence love identifies those who belong to God’s family (13:34–35; 14:23; 15:12, 17; 1 Jn 2:9–11; cf. 8:42).
This value is expressed by the noun ἀλήθεια [truth] and its cognate adjectives ἀληθής and ἀληθινός [true]. ‘Truth’ is Johannine shorthand for the divine reality, i.e. the reality about God and the world above (cf. 1:9, 17; 3:33; 8:26, 40; 17:17). Like the other values, truth defines the Father (3:33; 17:3) and Son (14:6; 1 Jn 5:20). Jesus embodies and defines truth (1:14; 14:6) but also mediates this truth to people (1:17–18; 3:31–33; 8:31–32, 40, 45; cf. 6:32, 55). Truth is the defining moral component of Jesus’ teaching because it liberates a person from sin and provides moral cleansing (8:31–32; 17:17). Those who accept the truth are then ‘from the truth’ (εἶναι ἐκ τῆς ἀληθείας; 18:37; 1 Jn 3:19), and this truth must shape believers’ moral behaviour. Indeed John uses various expressions to stress that truth should be a demonstrable moral quality: ‘to do the truth’ (3:21), ‘to testify to the truth’ (15:27; 19:35; 21:24), ‘to love in truth’ (1 Jn 3:18; 5:20), ‘to worship in truth’ (4:23–24), ‘to be guided into the truth’ (16:13), and ‘to walk in the truth’ (2 Jn 4; 3 Jn 3–4).
In conclusion, the moral values that characterise the Father and Son and direct their actions, also determine the believer’s character and conduct. In the following sections, it will be argued that believers can only live out these moral values to the extent that these have shaped their character and thinking. While John may not be as explicit as Paul in Romans 12:2, moral transformation relates to both a renewal of the mind and a corresponding change in behaviour. In turn, consistent moral behaviour strengthens and affirms moral thinking and character.
Believers or members of God’s family are expected to align their thinking to their new environment, the world above, and this new thinking should inform their behaviour.
Typically, characters in the Johannine narrative show thinking ‘from below’. This is unsurprising considering people are ‘from below’ (cf. 8:23, 43–47). On various occasions Jesus starts a conversation at an earthly level but quickly moves to a spiritual level, and people are often unable to follow. Nicodemus, for example, misunderstands the spiritual birth ‘from above’ and is unable to switch to a thinking ‘from above’ (3:1–12). The crowd sometimes responds well but all too often fails to understand Jesus (e.g. 6:25–34; 7:25–30; 12:13, 37–40). ‘The Jews’ are the ones who most frequently misunderstand (even refuse to understand) Jesus throughout John 5–12. Though Pilate is sympathetic to Jesus, he does not understand this king ‘from above’ (18:36–38; 19:9–11).
A few characters, however, do begin to think ‘from above’, although they struggle and often require Jesus’ help. Initially the Samaritan woman misunderstands the nature of the living water (4:10–15), but starts to think ‘from above’ when Jesus changes tactics (4:16–26). Her cognitive progress sees her rushing back to the village and telling her people that, perhaps she has met the Messiah – and their response is overwhelming (4:28–30, 39). It is reasonable to assume that she has drunk from the living water that Jesus offered her (Bennema
When one looks at the Twelve, Jesus’ closest disciples, it appears that during Jesus’ ministry, they sometimes understand aspects of Jesus and his mission (e.g. 1:41, 45, 49; 6:68–69; 16:30; 17:7–8), but mostly they do not. For example when Jesus goes from speaking of physical to figurative food in 4:31–34 in order to invite particular behaviour (to participate in his mission of ‘reaping’ people) the disciples are unable to follow. In stark contrast, the Samaritan woman drew her entire village to Jesus (4:30). In 6:5–9, Jesus tests Philip’s ability to think ‘from above’ but he fails. In 11:11–14, the disciples do not understand when Jesus talks about Lazarus’ ‘sleeping’ and ‘awakening’. Even when Jesus provides extended private instruction, the disciples struggle to think ‘from above’ (13:6–10, 36–38; 14:5–9, 22; 16:16–18). At Jesus’ arrest it becomes clear that Peter has not understood the nature of Jesus’ mission (18:10–11). Even after the crucifixion, the misunderstanding continues: Peter, and perhaps even the Beloved Disciple, do not perceive the significance of the empty tomb (20:2, 8–10).
The teaching of the Johannine Jesus is enigmatic or ambiguous because it contains literary devices such as double entendre, metaphors, symbolism and irony, which are open to misunderstanding. In 16:25a Jesus refers to his teaching as being ‘veiled’ (παροιμία) but promises to speak ‘plainly’ (παρρησία) in the future (16:25b), referring to the time of the coming of the Spirit. According to 14:26 and 16:12–15, the Spirit will explain everything that Jesus has said in such a way that his words become plain. In 16:26–29 the disciples get a glimpse of that coming reality. Hence, while Jesus presents God’s life-giving revelation, he does so in a ‘veiled’ way and the Spirit has the task of revealing its meaning and significance. John records a few instances where the disciples are able to grasp Jesus’ teaching after the resurrection (2:17, 22; 12:26; 16:4) and this thinking ‘from above’ is most likely the result of the Spirit’s anamnesis. Indeed, in his first letter John describes the post-Easter reality where believers are able to think ‘from above’ because of the Spirit (1 Jn 2:27). The extent to which John and his fellow believers are now able to think ‘from above’, that is in terms of the beliefs, values and norms of God and his world, is indicated by the frequent phrase ‘(by this) we/you know that’ (1 Jn 2:5, 18, 21; 3:5, 14–16, 19, 24; 4:2, 6, 13; 5:2, 15, 18–20). Indeed, in the post-Easter era the cognitive darkness that tarnishes the world and its people (1:5, 9–11) is dissipating (1 Jn 2:8).
In sum, Jesus taught in ‘veiled’ language and was often misunderstood because people failed to think ‘from above’, a prerequisite for gaining spiritual insight into the things of God. This means that Jesus’ teaching must be ‘unveiled’ in order to be understood. In the post-Easter period the Spirit functions as a decoder, decrypting or unlocking Jesus’ revelation, thereby enabling a thinking ‘from above’ and a corresponding moral behaviour.
Becoming part of God’s family does not only result in a new identity but also a new mode of conduct, corresponding to the divine family ethos. As believers exist in the divine realm, they are instructed on how to behave morally in line with its beliefs, values and norms. This developing moral behaviour is usually referred to as ‘discipleship’. Though discipleship in terms of coming to Jesus and remaining with him in order to have life is a soteriological category, it also has an ethical dimension that indicates the kind of conduct and character Jesus expects of his followers. Consequently we find various ethical imperatives in the Johannine writings to direct the believer’s behaviour, such as to love one another, to abide in Jesus and his word, to bear fruit, to keep his commandments, to serve one another, to lay down one’s life for others, to testify to Jesus, to ‘do’ or walk in the truth, to be pure and to be righteous.
John 8:39–47 shows the dynamics of identity and behaviour, and brings into sharp focus two mutually exclusive families. When ‘the Jews’, seeking to clarify their identity, claim that Abraham is their father, Jesus says that if this were the case they would demonstrate corresponding behaviour (8:39). The ‘if you
This correlation between identity and behaviour is highlighted throughout John’s Gospel. To his followers, Jesus stresses that keeping his commandments shows their love for him (14:15, 21, 23) and guarantees his abiding love (15:10). Similarly their loving one another is a testimony to their identity as Jesus’ disciples (13:35). Elsewhere Jesus asserts that abiding in him, that is being in relationship with him (identity), warrants that they bear fruit (behaviour) (15:4–5), and in turn their bearing fruit will reveal identity (15:8).
1 John is also replete with examples of this correlation between identity and behaviour. I will mention a few:
anyone claiming to have communion with God (identity) must show matching behaviour; conversely one who ‘walks’ in the light or darkness (behaviour) is in the light or darkness (identity) (1 Jn 1:6–7; 2:9–11);
keeping God’s commandments (obedient behaviour) affirms one’s communion with God (one knows God and is ‘in him’) and one’s share in the divine attributes of truth and love (identity) (1 Jn 2:3–6);
identity and behaviour are inseparable in either family – to do right (to do no sin) is to be right, to be of God; to commit sin is to be of the devil (1 Jn 3:7–10);
when God’s love abides in the believer (identity), it must result in corresponding behaviour (1 Jn 3:17), just as to ‘love in truth’ (behaviour) demonstrates that one is of the truth (identity) (1 Jn 3:18–19);
to love (behaviour) is to be (born) of God who is love, and guarantees one’s communion with him (identity) (1 Jn 4:7–8, 12);
to testify (behaviour) shows communion with God (identity) (1 Jn 4:15);
love (identity) is inextricably linked with, even defined by, obedience (behaviour) (1 Jn 5:2–3).
A picture emerges that believers’ inclusion in the divine identity must precipitate transformational behaviour in that they are expected to behave according to the divine family code. Believers (should) behave like children of God because that is who they are. The believer’s ongoing access to the divine reality results in a growing awareness of who God is, what he does and what he expects from people. This moral knowledge should motivate a believer to do what is right. At the same time, behaviour is transformative – right behaviour affirms and shapes one’s identity. Continuous acts of discipleship (behaviour), such as believing, loving, following, abiding, obedience, serving and testifying, authenticate and shape the family bond between the believer, God and fellow-believers (identity). Thus there is a reciprocal, transformative dynamic between identity and behaviour; each has the potential to shape the other.
Any meaningful communication, verbal or written, has a particular message that the speaker or author wants to convey to the audience. In line with its purpose, a story is told or written from a particular perspective, called ‘point of view’. John’s point of view is informed by his purpose for writing and his worldview. The soteriological-moral purpose of John’s writings is to evoke and strengthen life-giving belief in Jesus among his readers (20:31; 1 Jn 5:13). Likewise the Johannine worldview is characterised by a soteriological-moral dualism (see the section ‘A moral narrative world’). John communicates his moral perspective or point of view through the characters in the story, subtly leading the reader to evaluate the characters and creating affinity with or distance from these characters (Pennington
This means that the characters are potential change agents – they have the ability to effect transformation in the reader. An examination of Johannine characters as agents of moral transformation will inform the discipline of virtue ethics.
Many Johannine characters are unable to think ‘from above’ (e.g. Nicodemus, ‘the Jews’, the invalid at the pool, Philip in 6:5–7, the crowd, Peter in 13:36–38 and 18:10–11, Pilate; cf. the section ‘Moral reasoning’ above). Other characters, however, manage to do so, albeit with Jesus’ help (the Samaritan woman, Peter in 6:68–69, the blind man in 9:17–38, Martha in 11:21–27, Mary Magdalene in 21:14–18, Thomas in 21:25–28), and they function as models of moral reasoning. In terms of behaviour ‘the Jews’, Judas and Pilate, for example, are immoral characters. ‘The Jews’ choose (θέλειν) to emulate their father, the devil; in other words, their behaviour results from their identity and is volitional (8:44). Pilate knows the truth (Jesus is innocent) but does not act on it. Judas is characterised by dishonesty and disloyalty; as a thief and traitor, he betrays the trust of the group. While Peter is mercurial during Jesus’ ministry, we learn that he will be a reliable and virtuous character later (21:15–19; cf. 1 Pet. 5:1–3). The Samaritan woman is a virtuous character and a model of moral transformation in that she gradually sees something true about Jesus’ identity and acts in line with his mission. Characters are virtuous to the extent that their thinking and behaviour corresponds to the beliefs, values and norms of God’s world.
In conclusion, the believers’ moral transformation relates to the extent that they think and behave ‘from above’. John models and promotes such morality by presenting various characters in his narrative that his readers should evaluate according to his point of view.
In this article I explored the Johannine idea of moral transformation. This study has shown that the Johannine writings present a moral God saving immoral people by bringing them through a new birth into his moral world where they will experience moral transformation. For John the single moral ‘work’ that God requires from humans is to believe in Jesus. Such belief results in people participating or sharing in the divine life, the ultimate moral good people can attain. Thus, within John’s dualistic scheme, the believer is transferred from the world below to the world above – characterised by moral commodities such as life, light, love and truth. Being part of this new reality with access to various moral goods, results in the believer’s moral transformation. Believers will be transformed to the extent that they practise moral reasoning and behave in accordance to the beliefs, values and norms of God’s world. John models and promotes the envisaged morality to his readers by presenting various characters, whose characteristics and behaviour might be emulated or should be avoided.
Soteriology and ethics are intrinsically related in the Johannine writings in that John presents salvation as people’s entry into a life-giving relationship with God where moral transformation takes place. Patterned after the character and behaviour of the Father and Son, believers are shaped in their identity and behaviour. Thus, God’s family is the locus of moral transformation and believers are brought into this relational realm through the Spirit.
This article opens up further lines of enquiry. Firstly, the believers’ inclusion or participation in the divine identity and life may relate to the concept of theosis. It could be argued, for example, that the believer’s ongoing moral transformation can be understood as theosis in terms of participation in God’s life and character in order to become
The author declares that he has no financial or personal relationships which may have inappropriately influenced him in writing this article.
The similarity in language, style and thought of the Gospel and the epistles warrants an examination of both writings, even as common authorship is debated. For the sake of convenience, I will refer to the author(s) as ‘John’.
Rather than claiming that John intentionally drew on Graeco-Roman morality, I merely suggest that virtue ethics is a useful heuristic framework for understanding Johannine ethics.
Bible texts with only reference to the chapter and verse come from the Gospel of John.
Recently Grindheim (
Cf. Bolyki (
For a study of John’s ζωή-ethic, see Stare (
The Samaritan woman evidently has drunk from the life-giving water that Jesus offered her, and in turn she becomes a source of life-giving water for her fellow people in the village (4:28–30, 39).
For the concept of friendship (the noun φίλος [friend] is a derivative of φιλεῖν [to love]), see Culy (
Van der Watt (
Cf. Van der Watt (
Whereas for John virtuous behaviour is rooted in Jesus’ teaching, in early Judaism (e.g., 4 Macc, The Wisdom of Solomon, Philo) the law was the guide to virtuous behaviour. Thus while Hellenistic Judaism promotes a Torah-based identity and ethos, the Johannine (and other early Christian) literature advocates a Christ-based identity and ethos. Cf. Loader (
Cf. Grönum (
Zimmermann (
Van der Watt (
Γίνεσθαι denotes ‘to be’ rather than ‘to become’ in 15:8.
Frey (
Bennema (
Philo’s virtue ethics is influenced by the four cardinal virtues in Stoicism and the biblical virtues. Using allegorical exegesis, Philo presents various biblical characters as symbols of virtues. Philo also elucidates the moral progress of biblical characters (with Abraham as the archetypal figure) towards becoming
While most (but not all) Graeco-Roman characters are consistent ethical types, many Johannine characters are more ‘round’, showing various degrees of complexity and development (Bennema
Contra Buch-Hansen (
Van der Watt (
For a similar discussion of theosis in Paul, see Rabens (