ࡱ> @ \jbjbܡܡ "Vl2226zzzz8z{j,8j:j:j:j:j:j:j,m ofjfjFFFFN8jFJ0J>JJ8jFF ~b8gZ,/EzzreXgl{j{j0fapFapgFThe Gospel According to John Central Theme Jesus is the divine Son of God who reveals the Father, providing eternal life to all who believe in him. Key Verses John 1:14; 3:16; 20:30-31 Author The apostle John disciple whom Jesus lovedThis is the disciple who testifies to these things and who wrote them down. We know that his testimony is true (21:24). Literary Features Simple Style; Deep Meaning John is the most philosophical NT writer. A good philosopher is understandable and practical even when he is at his most profound. Characteristics include . . . Simplicity (with short sentences connected by coordinate conjunctions and) and repetitious (with parallelism used for emphasis14:27). There are also many contrasts (dualism): light/darkness; truth/falsehood; life/death; above/below. With key (simple, yet profound) terms: love, know, abide, believer, witness, send, Father, truth, life, light, glory, and world. Jesus speaks in long discourses, not in short sayings and parables. Unique Content from Synoptics Strikingly different from the Synopticsc. 50% is unique No exorcisms or parables, but see 12:24; and no table fellowship with sinners; Key Synoptic phrase kingdom of God only occurs 2Xs; Five of Johns eight miracles do not occur in the Synoptics. Many events (from Synoptics) are absent: baptism, temptation, transfiguration, and institution of the Lords Supper. Many events are unique: Nicodemus, Samaritan woman, raising of Lazarus, washing disciples feet, Jesus high priestly prayer, doubting Thomas, and many others. Extensive Judean ministrywith Jesus traveling back and forth from Galilee to Jerusalem. Jesus speaks much more openly about himself. Synoptics focus Jesus teaching on the kingdom of God and his role as its inaugurator. But in John, Jesus speaks about himself and his role with his Father (e.g., 7 I AM statements). One reason that John seems so different is because Matthew, Mark, and Luke are so similar to each other (which is the amazing thing, reallybecause John 20:25 indicates that there might have easily been four very different Gospel accounts). Mostly chronological It is only from John that we are able to determine that Jesus ministry spanned an approximately three-year period. It is only John who preserves a careful chronological sequence of virtually all the details he narrates. Types of teaching Personal interviews (e.g., Nicodemus, Samaritan woman); public debate (e.g., chapter 7with the crowd); private teaching (e.g., Farewell Discoursechpts. 14-17). Longer discourses v. pithy sayings and parables. Each of these teaching types include (conclude with) an explicit or implicit call to faith and decision (e.g., 3:13-21; 4:26; 7:43; 17:15). Seven Signs Only records 8 miraclesa key role in the revealing of who Jesus is (8th is in the epiloguecatch of fish). The signs are often interpreted by Jesus teaching (chpt 6bread of life following the feeding of the 5,000; & chpt 11:25-26 about life/resurrection following Lazarus). Each sign reveals Jesus identity and mission (not just about the kingdomcf. SynopticsMat 12:28; Lk 11:20) and calls forth a decision from the hearers (e.g., 2:11). Metaphors Seven I AM sayingsthese images use simple, everyday images to reveal profound theological truth. For those without faith, however, the symbols mask the truth, creating confusion and misunderstanding (see Nicodemus, chpt. 3, or the religious leaders, 2:19). (Misunderstandingno other gospel better preserves the ways in which Jesus was misunderstood by his contemporariesincluding his own followersuntil after his exaltation. This is significant for reflecting on the relation between the old and new covenants.) (Carson) Seven SignsSeven TeachingsSeven I AM SayingsWater into Wine2:1-11Born Again3:1-21The Bread of Life6:35, 48Officials Son4:43-54Living Water4:1-42The Light of the World8:12, 9:5Healing the Paralytic5:1-15Imitating the Father5:16-47The Door10:7, 9Feeding the Five Thousand6:1-15Bread of Life6:25-71The Good Shepherd10:11, 14Walking on the Water6:16-20Light of the World7:1-8:59The Resurrection and the Life11:25Man Born Blind9:1-41Good Shepherd10:1-21The Way, the Truth, and the Life14:6Raising Lazarus11:1-57Oneness with the Father10:22-42The True Vine15:1-5Plot and Structure Like Mark, John falls into two halvesthe 1st about his mighty deeds (chpts 1-11) and the 2nd about events leading up to/including the passion (chpts 12-21). Notice how central Christs passion is to the book. Chapters 1-1111 chaptersThree years60% of JohnChapters 12-209 chaptersONE WEEK36% of JohnChapters 13-197 chaptersONE 24-HOURS PERIOD30% of John The recurring theme of testimony (e.g., 2:25; 3:32-33; 5:34; 8:17; 15:26; 21:24), coupled with Johns purposeto provoke/promote belief in Jesus as the Messiah and Son of Godmake plausible the outline belowwhich sees all that John is communicating as witnessing/testifying to the truth of the Gospel so that people might believe it. The First Half (chpts 1-11) Is dominated by seven miracles (signs) and seven major discourses. Chapters 2-4 begin and end with miracles in Cana (and are called, first and second). All of the stories in these three chapters illustrate the newness of Jesus ministry over against the old forms of Jewish religion. (Chronologically, these 3 chpts. seems to precede Jesus great Galilean ministry.) Chapters 5-10 for the most part describe what Jesus did at festival times in Jerusalem, punctuating what we know from the Synoptics as a primary ministry in Galilee. Here John takes pains to stress Jesus as the fulfillment of the Jewish special days nad festivalsSabbath, Passover, Tabernacles, and Dedication (Hanukkah). Even the two major events in this section (feeding of 5,000 and walking on the water) are said to have occurred at Passover time. Chapter 11 (raising of Lazarus) serves as a transitiona mighty sign (going with the first half) and emphasizing death and resurrection (pointing forward to the second half). The Second Half (chpts 12-21) These ten chapters also contain two major sections. (After the introduction in Chapter 12 to the events that will culminate in Christs death, . . . ) Chapters 13-17 narrate what took place on the night of Jesus betrayal and primarily comprise Jesus Farewell Discourse to his disciples. Chapters 18-20 then recount the arrest, trials, crucifixion, and resurrection, containing the most extensive overlap with the Synoptics of any multiple-chapter section in John. (Chapter 21 forms the conclusion.) Putting all this together leads to a probable outline along the following lines: Outline I. Introductory Testimony (1:1-51) A. The Prologue (1:1-18) B. The Testimony of John the Baptist and the First Disciples (1:19-51) II. The Testimony Given Through Signs and Teaching (2:1-11:57) A. Jesus and Jewish Institutions (2:1-4:54) 1. Water into WineA New Joy (2:1-11) 2. Temple CleansingA New Temple (2:12-25) 3. Jesus, Nicodemus, and the BaptistA New Birth (3:1-36) 4. Jesus, the Samaritan Woman, and the Officials SonA New Universalism (4:1-54) B. Jesus and Jewish Festivals (5:1-10:21) 1. The True Sabbath: Healing the Paralytic and Imitating the Father (5:1-47) 2. The True Passover: The Bread of Life (6:1-71) 3. The True Tabernacles: Living Water and the Light of the World (7:1-9:41) 4. The True Hanukkah: The Good Shepherd and Oneness with the Father (10:1-42) C. Jesus as the Resurrection and the Life (11:1-57) (transition) III. The Testimony Given Through Death and Resurrection (12:1-20:31) A. Actions in Preparation for Death (12:1-50) 1. Anointing in Bethany (12:1-11) 2. Entry into Jerusalem (12:12-50) B. Teaching in Preparation for Death (13:1-17:26) 1. Servant Ministry v. Betrayal (13:1-30) 2. Farewell Discourse (13:31-16:33) 3. High-Priestly Prayer (17:1-26) C. Events Surrounding the Death Itself (18:1-20:31) 1. Arrest, Trials, and Crucifixion (18:1-19:42) 2. Resurrection (20:1-29) 3. Purpose of Johns Gospel (20:30-31) IV. Concluding Testimony (21:1-25) A. The Reinstatement of the Disciples (21:1-24) B. The Greatness of Jesus (21:25) Date Reasonably strong church tradition dates the Gospel of John to the end of the first century, probably during the reign of Domitian (AD 81-96), when John was a very old man ministering in Ephesus, but before he wrote his epistles. So, perhaps between AD 80-85. Audience Jews and Jewish proselytes (for more see occasion/purpose next) Occasion/Purpose The fourth Gospel states its purpose clearly: ESV John 20:30 Now Jesus did many other signs in the presence of the disciples, which are not written in this book; 31 but these are written so that you may believe that Jesus is the Christ, the Son of God, and that by believing you may have life in his name. This should be rendered (per Carson): that you may believe that the Christ, the Son of God, is Jesus. Thus, the fundamental question the fourth gospel addresses is not Who is Jesus? but Who is the Messiah, the Christ, the Son of God? In its context, the latter is a question of identity, not of kind: that is, the question, Who is the Christ? should not here be taken to mean What kind of Christ are you talking about? but So you claim to know who the Christ is. Prove it, then: Who is he? Christians would not ask that kind of question because they already know the answer. The most likely people to ask that sort of question would be Jews and Jewish proselytes who know what the Christ means, have some sort of messianic expectation, and are perhaps in dialogue with Christians and want to know more. In short, Johns Gospel not only is evangelistic in its purpose but aims in particular to evangelize Jews dispersed outside of Palestine as well as Jewish proselytes. The author writes to call forth faith in Jesus. While this suggests an evangelistic purpose, the Gospel seems intended to bring confidence for believers as well. The reading that you might believe (=an aorist subjunctive) is disputed, and some early manuscripts could be translated that you might continue to believe (=a present subjunctive). These two purposesto . . . provoke belief and encourage perseverance . . . these two purposes are not mutually exclusive, and both are probably aspects of the authors purpose. The bottom line is that Johns Gospel is a call to decision. Readers are not only introduced to the story of Jesus Christ, the Son of God; they are called to respond in faith to him. Portrait of Jesus Jesus is the Son who reflects the Father Jesus is center stagemost exalted picture of Christ in the NT. Jesus is the unique Son of God, who has come from the Father. While Marks Gospel also focuses on Jesus as the Son and Christ, Johns Son is more clearly identified with a heavenly figure than in the Synoptics (see John 3:31-36 for a key christological passage that sums up important Johannine themes). Although no text in John ever has Jesus explicitly declare, I am god, John does make claims for Jesus that imply his deity. Whoever has seen him has seen the Father (14:9). While distinct from the Father (with God, 1:1), he is fully God (was God, 1:1; 20:28), the I AM who existed before Abraham (8:24, 28, 58). He shares Gods attributes. He is the creator of all things (1:3, 10), the giver and sustainer of life (5:16-18, 26; 6:27, 35, 50-58), who will raise the dead (5:21, 25; 4:53; 6:39-40, 44, 54; 10:28; 11:25-26) and serve as final judge (5:22, 27). He is omniscient (1:48; 2:24-25; 6:15; 8:14; 13:1, 11; 21:17). As the Son sent from above, he provides the only access to the Father and to eternal lifeNo one comes to the Father except through me (14:6; cf. 3:16, 36; 4:14; 5:21-26; 6:33, 35, 51-58, 68; 8:12; 10:10, 17-18; 11:25; 17:2-3). The Father and the Son operate in complete unity (10:30; 14:10) and know one another perfectly (10:15). He claims to be one with the Father in a sense that the Jews interpret as blasphemytoo close an equation with God (10:30-33). After the resurrection, Thomas touches Christs scars and cries out in worship, My Lord and my God! (20:28). There is however, a functional subordination. Jesus livesthough equal within complete dependence on the Father. The Son does nothing by himself but only what the Father directs him to do (5:19; 8:29). He has come to do the will of the Father who sent him (3:16, 34; 4:34; 6:38; 7:28; 8:26, 42; 12:49) and to bring glory to him (8:29; 14:13; 17:4). This functional subordination is in line with the central theme of the Gospel: The role of the Son is to reveal the Father and bring others into a relationship with him. Jesus is the Word who reveals the Father Jesus is Gods Word (Logos), his self-revelation (1:1, 14, 18). Logos was a widely used term to refer to the way God or the gods revealed themselves and communicated with humankind. John is using this term (with its background) to stress that Jesus is the way in which the true and living God reveals himself and communicates to his people. Johns presentation of Jesus as the Wordthe incarnate revelation of Gods very being and message to manis central not only to Johns prologue but to Johns entire gospel. As we have seen, John devotes nearly half of his gospel to Jesus extensive discourses. Beyond that, however, Robert Gundry has recently catalogued Johns reliancein marked distinction from the Synopticsupon key terms for Jesus words throughout His Gospel (rema, logos, entole, martureo, marturia, foneo, fone, krauzo, kraugazo, laleo, lalia), as well as Johns unique record of Jesus frequent use of Amen, Amen in order to highlight the authority and solemnity of the words spoken. Finally, he traces nearly fifty specific passages that demonstrate the centrality of Jesus words as the Wordthe self-revelation of God the Father through the Son. In John, Gundry remarks, Jesus is what is spoken even as he does the speaking. Jesus is the Fulfillment of the OT Plan Laid by the Father Christ is the Messiah In the Synoptics, the emphasis on Jesus as Messiah is definitely muted, though Peters confession of Jesus at Caesarea Philippi marks a turning point in Jesus ministry (Mark 8:29; par.). In John, however, Jesus messiahship is freely discussed from chapter 1 onwards (1:41, 49; 7:25-31, 41-44). While Johns exalted Christology exceeds traditional Jewish expectations for the Messiah, the author does not avoid messianic categories. As in the Synoptics, Jesus is the Messiah (John 1:41; 4:25-26), the king of Israel (1:49; 12:13), and the fulfillment of OT prophecies. In some ways, John has a stronger Jewish accent than the other Gospels, charting Jesus ministry according to Jewish festivals and building images and allusions which echo OT themes. Only John uses the transliterated form messias, from the Hebrew mashiach (Messiah=Anointed One, 1:41; 4:25). Elsewhere in the NT (and 19Xs in John), the Greek translation christos is used (Christ=Anointed One). The author is clearly concerned to show that the community, which worships Jesus the Messiah is the true people of God, the heirs of the promises made to Israel. Christ is the Lamb of God John is the only NT writer to call Jesus the Lamb of God (1:29, 36; and 27Xs in Revelation). John the Baptist links this expression with Jesus role in taking away the sin of the world (1:29). Undoubtedly, part of the background for the image is the sacrificial lamb of the Jewish Passover. But the victorious, conquering Lamb of Revelation suggests that John may also draw on the motif in Intertestamental literature of a sheep or ram who represents a Messianic warrior and deliverer of Gods people from their enemies (cf. e.g., Testament of Joseph 19:8-9; Testament of Benjamin 3). Other Emphases Salvation as Knowing God, Eternal Life in the Present In the Synoptics, salvation is identified especially with entrance into the kingdom of God. In John, it is usually described as eternal life. Both John and the Synoptics describe salvation as both already/not yet, having both present and future dimensions. But the greater emphasis in Johns Gospel is on the present (though see 3:16; 6:39; 10:28; 14:3, 28, 28:21-23for future salvation). The Son came to bring eternal life, and this is now available to all who believe (5:24-26). Jesus says, I have come that they may have life, and have it to the full (10:10). While Jesus will raise the dead on the last day (6:39, 40, 44, 54), he is already the resurrection and the life, bestowing eternal life on those who believe (11:25). This is called realized eschatology; Gods end-time salvation is already present in the life of the believer. Salvation is a present possession because eternal life is equivalent to knowing God, a relationship with the Father through the Son. Now this is eternal life: that they may know you, the only true God, and Jesus Christ, whom you have sent (17:3). This relationship with God happens through regeneration, being born again (3:3), when the Father and the Son come to live in the believer, giving new life within (14:23). When this happens, they come to know the truth and are set free (8:32, 36). They now walk in the light (3:21; 8:12; 12:36, 46). The Death of Christ as Exaltation/Glorification Despite the heavy emphasis on Jesus as the one who reveals his Father, salvation does not come (as in Gnosticism) merely by revelation. All the movement of the plot is toward the cross and resurrection. The cross is not merely a revelatory moment: it is the victory of the Lamb of God (1:29, 35); the life that is given for the world (6:25-58), the death of the shepherd for his sheep (10:11-18), the sacrifice of one man for his nation (11:50-52), the triumph of the obedient Son, who in consequence gives his life, peace, joy, and Spirit (14-16). The Paraclete Since the Son brings life and light, how will the disciples manage after he leaves? The answer is that he will send another counselor or advocate (parakletos), the Holy Spirit who will mediate his presence to them (14:16-26; 15:26-27; 16:7-15). It is in fact better that Jesus is leaving, since the indwelling presence of the Father and the Son will enable them to do even greater works than his (14:12; 16:7). Five discrete roles for the Paraclete emerge in John 14-16: helper (14:15-21); interpreter (14:25-31); witness (15:26-16:4); prosecutor (16:5-11); and revealer (16:12-16). Miracles as Signs and Their Relation to Faith In the Synoptics, whenever someone asks for a sign, Jesus uniformly refuses to give one (e.g., Matt 12:38-39; 16:1-4; par.). In John, however, signs function positively as reason to believe in Jesus (e.g., John 2:11; 4:53-54), although neither does Johns Jesus ever perform a miracle on demand merely to satisfy a skeptic. But there is a second set of texts in John that takes a more critical view of signs. In Cana, Jesus seems to speak with exasperation when he laments that unless you people see miraculous signs and wonders . . . you will never believe (4:48). And although Jesus praises Thomas belief based on firsthand evidence, he goes on to add, Blessed are those who have not seen and yet have believed (20:29). Robert Kysar helpfully proposes that we understand three stages in Johns concept of faithan embryonic stage (that is at least open to faithwhich is required before God will grant any sign); preliminary faith (which is based on signs); and a mature faith (which no longer requires signs). The Election and Security of the Believer John includes several distinctive texts that speak of Gods (and Jesus) unique role in choosing, drawing, and preserving those who are his people. Most famous of these is probably 6:39 and 10:29. (ESVJohn 6:39 And this is the will of him who sent me, that I should lose nothing of all that he has given me, but raise it up on the last day. ESV John 10:29 My Father, who has given them to me, is greater than all, and no one is able to snatch them out of the Father's hand.) The disciples did not choose Christ, but he chose them (15:16). Conversely, Judas betrayal demonstrates that he was not elected to salvation; Christ protected all the Father gave him. The one who was lost was the one doomed to destruction (17:12). Yet balancing this predestination emphasis is Johns equally prominent use of the word abide (or remain), particularly in chapter 15. Believers must abide in Christ, and then he will abide in them, so that they can bear much fruit (15:4). And verse 2 offers a solemn warning that the Father cuts off every branch in me that bears no fruit. Johns own harmonization of these two seemingly contradictory strands of thought in his theology is probably provided in 1 John 2:19, when he describes those who abandoned the church to follow false teachers(ESV 1 John 2:19 They went out from us, but they were not of us; for if they had been of us, they would have continued with us. But they went out, that it might become plain that they all are not of us.) In the last analysis, faith turns on sovereign election by the Son (15:16), on being part of the gift from the Father to the Son (6:37-44). This truth is at the heart of a book that is persistently evangelistic. Key Passages John 13-21Passion Narrative Look for These While Reading John ( emphasis on Jesus identity as the Son who reveals the Father ( simple vocabulary but deep theological significance ( key thematic terms: life, believe, abide, light ( strong dualistic perspective: people are either of God or of the world ( miracles identified as signs revealing Jesus identity ( spiritual symbols and metaphors: water, light, bread, shepherd, gate ( Jesus I AM statements ( the motif of misunderstanding; people misconstrue Jesus words ( personal interviews (Nicodemus, the Samaritan woman) ( dialogues and debates between Jesus and the religious leaders ( chronology based on Jewish festivals, especially the Passover ( clear statement of purpose: a call to faith in Jesus, the Son of God ( teachings concerning the Holy Spirit as counselor or advocate (paraclete) who will mediate Jesus presence &5?( H    z {   u v Lb>QdA 68fh|}/;_l'1'3M%= E h !##6B* OJQJph5H* >*PJQJ 5PJQJPJQJ @PJQJ5@PJQJ 5>*@@O+gy  @  {  v Mb?Qz & F(|]|+gy  @  {  v Mb?Qzû{urojc^ZU            ( r(  (  m(  (  !(  X(   (     G l ! 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