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Summary

In his Gospel Writing, Francis Watson argues that certain fragments from the so-called Egerton Papyrus that appear to have clear counterparts in the Gospel of John belong to a gospel that precedes John. This essay argues that while Watson seems right in his diagnosis of the historical sequence, he is also methodologically wrong in the manner he treats the later gospel as part of and a result of his argument. In two particular respects he mistreats John: (1) John’s use of the Egerton Gospel is no less logical than the Egerton gospel itself (though at a much more sophisticated level), and (2) John’s use of the Egerton Gospel does not allow for the discovery of “strata” within or behind John itself. In both respects, one must stick to a methodological rule that is of universal import within New Testament scholarship and directly relevant to “gospel reading”: in principle, the text that we have has priority over any attempts at reconstructing its origins.

Previous reconstructions of the ‘Miracle on the Jordan River’ (Papyrus Egerton 2, 2v.6–14) are unconvincing because they lack clear parallels with known texts. This short article proposes a new transcription, based on the apparent parallels with Elisha's miracles in 2 Kings and Josephus, Jewish War 4.460–4. It concludes that the author of the Egerton Gospel used Elisha typology in the depiction of Jesus’ miracle on the Jordan.

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7 - On Historical Epochê in Gospel Reading as Exemplified by John and the Egerton Papyrus

Summary

Elisha Typology in Jesus’ Miracle on the Jordan River (Papyrus Egerton 2, 2v.6–14)*

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2 results

7 - On Historical Epochê in Gospel Reading as Exemplified by John and the Egerton Papyrus

Summary

Elisha Typology in Jesus’ Miracle on the Jordan River (Papyrus Egerton 2, 2v.6–14)*