The Sword of the Messiah 51 The oppression of the devil can also take other forms. “The Jews”, i.e., those Jews who are hostile and opposed to Jesus, especially from among the religious leaders (e.g., 5,16-18; 6,41.52; 7,1; 8,31-59; 9,13- 34; 10,31-39), belong to the devil (8,44) (52). These Jewish rulers caused religious-social oppression for fellow Jews who were open to Jesus, which seems to have been primarily the threat of excommuni- cation, and hence of becoming a social outcast (7,13; 9,22.34; 12,42; 16,2; 19,38; 20,19), though even murder was in view (16,2). Moreover, the Roman rule in general caused political-religious oppression (cf. 18,31; 19,18.38), and the contrast between Jesus and Pilate in John 18–19 and the fact that “the Jews” clearly align themselves with Rome (19,15) indicate that Pilate and the Roman rule he represents are also “from this world”, and hence can be seen as an expression of the rule of the devil (53). The Fourth Gospel also depicts other categories of oppression. The sinful Samaritan woman was probably a social outcast and hence had to draw water at an unusual time (4,6-7.17-18). Other people experienced physical oppression that also resulted in social-religious oppression since their illness prevented them to participate fully in various social and religious activities. The ill man at the pool of Bethesda had not been able to take part in the social-religious life of his day for thirty-eight years (5,5-7). Similarly, the man born blind was a beggar (9,8), was stigmatized as a sinner (9,2.34) and would probably not be allowed to worship in the temple — even after his miraculous healing he was expelled by the religious system (9,34). 2. Liberation and Jesus’ Sword In the Fourth Gospel, Jesus is depicted as a messianic liberator who will set people free from the oppressive conditions described above. Jesus is being sent “from above” to the realm from below, i.e., the world, to save or liberate people in the sense of giving them eternal life (1,4.9-13; 3,16-17; 8,12; 12,46-47; 17,6). At the arrival of his “hour”, Jesus announced the judgment and conquest of the world and its ruler (12,23.31; 16,8.11.32-33; cf. 1 John 3,8). The imminent cosmic defeat in 12,31 is immediately followed by the picture of (52) Cf. MOTYER, Father, 46-57; Anti-Judaism and the Fourth Gospel (eds. R. BIERINGER – D. POLLEFEYT – F. VANDECASTEELE-VANNEUVILLE) (Louisville 2001). (53) Cf. M. HENGEL, “The Kingdom of Christ in John”, ID., Studies in Early Christology (Edinburgh 1995) 342-343.