John 19:30 is a common text defenders of penal substitution cite (sometimes as the “proof” of such a doctrine of atonement). In my post here, I addressed and refuted the claim that the use of τετελεσται supports such a forensic understanding of Christ’s sacrifice.
In this post, I will show that John’s use of the verb τελεω (the verb τετελεσται is derived from), and the related verb τελειοω, as used in the Johannine literature (the Gospel of John; 1-3 John; book of Revelation) never has such a penal/forensic meaning which is necessitated by the historical Protestant understanding of John 19:30
Other instances of τελεω in the Johannine corpus outside of John 19:28, 30:
But in the days of the voice of the seventh angel, when he shall begin to sound, the mystery of God should be finished, as he hath declared to his servants the prophets. (Rev 10:7)
And when they shall have finished their testimony, the beast that ascendeth out of the bottomless pit shall make war against them, and shall overcome them, and kill them. (Rev 11:7)
And I saw another sign in heaven, great and marvellous, seven angels with seven plagues, which are the last, for with them the wrath of God is ended . . . and the temple was filled with smoke from the glory of God, and from his power, and no man was able to enter into the temple, till the seven plagues of the seven angels were fulfilled. (Rev 15:1, 8) What is interesting is that v. 1 speaks of the wrath of God having “ended” in a time period post-dating John 19:30 and Christ uttering the phrase, “it is done.” If a Protestant apologist wishes to be consistent, they would have to argue that fulfilment will be when the Father’s wrath is propitiated, notwithstanding their claim that John 19:30, in their view, teaches such happened when Christ uttered his final words!
For God hath put in their hearts to fulfil his will, and to agree, and give their kingdom unto the beast, until the words of God shall be fulfilled. (Rev 17:17)
And cast him into the bottomless pit, and shut him up, and set a seal upon him, that he should deceive the nations no more, till the thousand years should be fulfilled: and after that he must be loosed a little season . . . But the rest of the dead lived not again until the thousand years were ended.) This is the first resurrection . . . When the thousand years are expired, Satan shall be loosed out of his prison. (Rev 20:3, 5, 7)
Usages of τελειοω in the Johannine literature
Jesus saith unto them, My meat is to do the will of him that sent me, and to finish his work. (John 4:34)
But I have greater witness than that of John: for the works which the Father hath given me to finish, the same works that I do, bear witness of me, that the Father hath sent me. (John 5:36)
I have glorified thee on the earth: I have finished the work which thou gavest me to do. (John 17:4) The form of τελειοω in this verse is an active aorist participle τελειωσας, used with respect to Christ "having accomplished" (NASB) what the Father sent him to do. Using the approach Protestants often do to John 19:30, this "proves" that everything for salvation was "done and dusted" (reverently speaking) at the moment Christ offered his High Priestly prayer and God's wrath against sin was completely propitiated then and there. Of course, such is eisegesis.
I in them, and thou in me, that they may be made perfect in one; and that the world may know that thou hast sent me, and hast loved them, as thou hast loved me. (John 17:23) τελειοω in this verse is meant in the sense of moral perfection, not in a forensic or fiduciary sense.
After this, Jesus knowing that all things were now accomplished, that the scripture might be fulfilled, saith, I thirst. (John 19:28) In this verse, τελειοω is used alongside τετελεσται, but it clearly has a non-forensic meaning, being used to convey the fulfilment of Messianic prophecy.
But whoso keepeth his word, in him verily is the love of God perfected: hereby know we that we are in him. (1 John 2:5)
No man hath seen God at any time. If we love one another, God dwelleth in us, and his love is perfected in us . . . Herein is our love made perfect, that we may have boldness in the day of judgment: because as he is, so are we in this world. There is no fear in love; but perfect love casteth out fear: because fear hath torment. He that feareth is not made perfect in love. (1 John 4:12, 17-18). The use of τελειοω in this pericope as well as 1 John 2:5 (cf. John 17:23) refutes the forensic understanding of this verb and its cognates. Here, John speaks of the completion/perfection of love, but love is a human volition, but in the Protestant understanding of the atonement and justification, it is a legal transaction, similar to a modern will, in contradistinction to love (as well as faith) which is a non-legal and timeless virtue.
