Book of John
Introduction
Robert Carrillo
Gospel of John
What is a Gospel, What is the nature of the material, what are they trying to accomplish?
Gospel - Godspell = Good news - “Eungellion”
Isaiah 52:7 Beautiful are the feet of those who bring “goodnews“
1 Thessalonians 1:5 (AD 50) Paul says .. “Our Gospel”
Historical - Settings and facts
Theological - Teach us about God
“Historical Narrative motivated by theological concerns”
Completely Cristological - THE OFFICIAL Account of JEsus and his teaching -
associated with an apostle - Apostolic approval
an I witness account of the life and teachings of Jesus ..
-Newspaper
-Book “ Once upon a time”
NOT a historical record - (Luke )
Written / recorded - Good news about the savior to be PROCLAIMED !
Important to read them according to their intention…
- Mk 60’s
- MT, LK 80’s
- JN early 90’s
Probably as the first generation begins to die off.
Background :
-Roman Jewish Tension during Jesus life
- Jewish Christian tension during writing of John
A.D. 70 - Fall of the Temple
Council of Jamnia -
1. Reject the Septuagint - Set the Hebrew Canon
2. The prayer of “Minim” - A curse on Christians
Minim = Heretic
Five peoples who can be classified as Minim
■One who denies the existence of God or the ruler of the world
■One who says there are two or more rulers of the world
■One who accepts there is one Master of the world but maintains He has a body or a form
■One who denies that He is the sole First Being and Creator of all existence
■One who serves entities that serve as intermediary between him and the eternal Lord such as stars, constellations or any other entity
"For the apostates let there be no hope. And let the arrogant government be speedily uprooted in our days. Let the naẓereen and the minim be destroyed in a moment. And let them be blotted out of the Book of Life and not be inscribed together with the righteous. Blessed art thou, O Lord, who humblest the arrogant" (Schechter)."[4]
DURING THE GOSPELS ...
In the Gospels, Jesus primary opponents in the country were the Pharisees but in Jerusalem it was the Sadducees.
Pharisees - Codified - Building a fence around the Law
Therefore the Pharisees in the Mishnah = “No meat may be cooked in meat”
Now its none! The Fence!
These were Jesus primary opponents...... Pharisees
Pre 70 it’s called Pharisees
Post 70’s It’s called Rabbinic Judaism
Sadducees could not survive because it was Temple centered.
The Pharisee traditions are now codified in the Mishnah A.D. 200
GOSPELS ... 4 Views
John and the synoptic Gospels
Goal: To read them on their own terms. Note the nature of the materials is not historical document.
Synoptic = Sun + Optic = Seeing something together
John = Sun + Optic = One view
90 % of Mark is found in Matthew and Luke
90 % of John is unique to John
THE GOSPEL OF JOHN
A.D. 90-95
Purpose: John 20:31
But these are written that you may believe[a] that Jesus is the Messiah, the Son of God, and that by believing you may have life in his name.
John seems to have no dependence,
ACTUALLY VERY DIFFERENT.
Reliance on each other as sources is well
documented and even exemplified by Luke at the
beginning.
The Johannine problem is how to explain the radical
differences between it and the synoptics.
Central Theme
Jesus is the divine son of God who reveals the father, providing eternal life to all who believe in him
Key Verse: John 3:16
1:14 , 20:30-31
Basic Outline
Prologue 1:1-18
The Book of Signs 1:19-12:50
The Book of Glory 13:1 - 20:30
Epilogue 21:1 - 25
Characteristics
Emphasis on Jesus - Identity ( I AM ) ( 6:35, 8:12, 10:7, 10:11, 11:25, 14:6,15:1)
Simple Vocabulary - Deep theology
Key themes : Life, Belief, Remaining in/holding to , Light
Strong Dualism - Light/Darkness, Life/Death, of God/of the World
Miracles are signs of the Messiah - 7 Semeia (2:1, 4:43, 5:1,6:1,6:16,9:1,11:1, 21:1)
Spiritual symbols and Metaphors - Water, light, bread, sheep shepherd
People misunderstanding
Irony - Good from Nazareth? Samaritan womans & Water , Lifting up 3:14
“The Jews” - Ioudanoi , aposynagōgos - Expulsion
Interviews - Samaritan woman, Nicodemus
Dialogues , debates and private lessons
Chronology
The teachings about the Holy Spirit the counselor
UNIQUENESS
Differences between John and the Gospels
Major items not in John
Major events of Jesus life –
Birth
Baptism
Temptation
Transfiguration
Agony in Garden
Virgin Birth
Exorcisms (Casting out Demons)
Usually healing and exorcism are one
Secrecy theme
Often telling people to not say who he is
No claim to messiahship
John is full of claims by Jesus about who he is.
Parables are absent in JOHN
Also, Found in John not in Synoptics
The Prologue – Logos teaching
Baptisms by JESUS and his disciples
Pivotal events
Raising Lazarus (Trigger for Pharisees)
In the Synoptic Gospels it was clearing the Temple that was a trigger.
Farewell Discourse on the Holy Spirit as counselor
Geographical setting
Synoptics –Jesus ministry is in Galilee
Goes to Jerusalem once near end
In John he frequencies Jerusalem a lot – Judean focus not Galillean
Time settings
How long he ministered? Based on Passovers
In synoptic there was only ONE = One year
John there are three mentioned and possible 4th.
We rely on very little
Augustin – 38BC –
Herod – 37- 4bc (Had to be born this period)
Tiberius 14AD –
Pontius Pilate 26 -37AD
Luke 3:23 - Was “about 30years old”
Sometimes same events positioned differently
Late in synoptics, early in John
John probably puts it up front to make a point
In Jewish writing thematic was very important
Last supper
In Synoptics it’s a Passover meal
In John its before Passover also his death
Jesus form of teaching are different in the Synoptics than John
Synoptics – Parables and one liners
John – He has long speeches
Synoptics – Kingdom of GOD
John he speaks openly about himself
Synoptics- Future Judgment – “future eschatology”
John this is largely absent and in fact…
John emphasis present blessings “realized eschatology”
Distinct vocabulary in John
Dualistic language – Life-Death, Light –Darkness, Truth –False, Believe-Unbelief, Things above-Things below
Different meaning in words. Ie
“Believe” occurs 11MT, 14Mk, 9LK and 98 in John
“Life” = DZOE occurs 7Mt, 4MK, 5Lk and 35 in John
“Signs” John uses this a lot to describe the miracles
The “LOGOS”
“I am” sayings
“Truly Truly”
2. Distinctive Features. This gospel is marked by a series of features which are distinctive when compared with the first three gospels of the canon. Those features may be summarized in three general categories.
a. Vocabulary and Style. Many of the most frequent expressions found in the Synoptic Gospels are rare or missing entirely from the Gospel of John (e.g., “Kingdom of God/Heaven,” “Sadducees,” “scribes,” “forgive,” “demons,” “tax collectors”). In contrast there is an almost unique Johannine vocabulary which makes use of such expressions as “life,” “light,” “darkness,” “truth,” “world,” “the Jews,” “know,” “Counselor” and “Son” as a title for Jesus. While not absent from the synoptics, the term “Father” used of God appears with common regularity in John, as does the expression, “him who sent me,” a rare synoptic reference to God. The double “amen” (e.g., 1:51; 10:1; 12:24) is unique to the Fourth Gospel. The “I am” formula in its various forms, so frequent in John (e.g., 6:20, 35, 51; 8:24; 15:5) is seldom encountered in the first three gospels.
b. Order and Content. One striking difference between the synoptics and the Fourth Gospel is that the latter narrates the ministry of Jesus within a framework of three Passovers (2:13; 6:4; 13:1), while the synoptics have only one Passover (e.g., Mark 14:1). The result for the Johannine story is that Jesus’ Judean ministry is much more lengthy than is the case in the synoptic accounts.
The order of events is often different in John, for example, the place of the Temple cleansing (contrast John 2:13–20 and Mark 11:11–17). While the synoptics agree that the crucifixion took place on the day of Passover (e.g., Mark 14:12; 15:42), the fourth evangelist takes care to say that Jesus died one day earlier on Passover eve (e.g., 18:28; 19:14). Unlike the Synoptic Gospels, the fourth evangelist narrates concurrent ministries of Jesus and John, the Baptizer (e.g., 3:23).
Equally important are the major synoptic narratives which are missing from the Johannine account, such as the baptism and temptation of Jesus (e.g., Mark 1:9–13), the confession at Caesarea Philippi (e.g., Mark 8:27–30), the transfiguration (e.g., Mark 9:2–10), the Garden of Gethsemane story (e.g., Mark 14:32–42), and the institution of the eucharist (e.g., Mark 14:22–25). Certain kinds of narratives and discourses, such as exorcisms and narrative parables, are missing in John, although abundant in the synoptics.
On the other side, the Johannine gospel includes a significant number of narratives unique to itself. Among them are the wonder at Cana (2:1–11), the conversations with Nicodemus (3:1–13) and the Samaritan woman (4:1–42), the raising of Lazarus (11:1–44), the foot washing (13:1–20), the conversation with Pilate (18:28–19:16), and three resurrection stories unknown outside of John (20:11–29).
The Johannine discourses are equally unique in kind and content. Among the “I am” sayings are the distinctive “allegorical sayings” such as 10:1–16 and 15:1–10. As well there are the so-called “farewell discourses” of chaps. 14–16 which include the Paraclete (“Counselor”) sayings (14:15–17, 26; 15:26–27; and 16:7–14) and which conclude with the unique prayer of chap. 17.
c. The Portrayal of Jesus. The most evident distinction in the presentation of the figure of Jesus is the fact that the Johannine Jesus is made constantly to speak of himself and his unique identity, while the Synoptic Gospels most often have Jesus speaking about the kingdom of God/Heaven. When, for example, Jesus is challenged for having performed a healing on the Sabbath, he defends his action by appealing to his unique status (5:19–23). While the synoptic Jesus is frequently found in a rabbinical form of dialogue with others (e.g., Matt 22:23–33), the Johannine Jesus is more often proclaiming his unique relationship with God. The commands to keep silence with regard to who Jesus is or what he does found scattered throughout the synoptics (e.g., Mark 8:30) are conspicuous by their absence in the Fourth Gospel.
Literary Features
It is clear that the structure of the gospel, viewed as a literary creation, is deliberate and effective. Such is only one example of what scholars are more and more seeing as evidence of the literary skill of the fourth evangelist.
1. Style. The vocabulary and grammar of the gospel is deceptively simple in its appearance. The vocabulary is relatively limited and the grammar lacks many of the complexities of other Hellenistic writings. It has been argued that the style reflects Semitic influences and may even be a translation from Aramaic. Original Semitic expressions dot the pages of the document, e.g., messias (Messiah, 1:41 and 4:25) which is unique to John among the NT writings. Other phrases have a Semitic coloring to them, e.g., “doing the truth” (poieintēnalētheian, 3:21). Modern scholarship has shown little interest in the proposal that the gospel was originally written in Aramaic and then translated into Greek but has tended to believe that the evangelist’s Greek was strongly influenced by a Jewish background.
.
- Drama. The narratives of the gospel are often told in a dramatic style. They progress in deliberate stages which constitute scenes and evoke a sense of suspense as the narrative moves forward. Such dramatic structure is typical of a series of longer narratives within the gospel. Among these are 4:1–42; 6:1–71; 9:1–41; 11:1–44 and 18:28–19:16.
- 3. Narrative and Discourse. More briefly it should be noted the way in which the gospel moves back and forth between narrative and discourse. The Fourth Gospel contains more discourse materials than do the Synoptic Gospels, but not at the expense of narrative. The interrelationship between narrative and discourse is a feature of the literary skill of the author.
In many cases the author attaches to a narrative discourse material which explores the meaning of the story just related. This is most obviously the case in chap. 6 in which the bread of life discourse is clearly intended to be the elucidation of the meaning of the feeding of the multitude. Such a pattern is discernible in 5:1–47; 9:1–10:42; and 13:1–38 as well.
However, the author is equally satisfied to allow narratives to stand by themselves and speak for themselves (e.g., 2:1–11; 4:43–54; 12:12–19; and 18:1–19:42). Sometimes speech material is unaccompanied by narrative setting of any significance (e.g., 7:10–52; 8:12–59; 14:1–17:26). Sometimes the discourse illuminating the narrative is integrated into the story itself, as is the case with 4:1–42 and 11:1–44.
The evangelist saw both discourse and narrative as important to the purpose of the work, but varied the relationship between the two in a provocative and unmonotonous way.
- Irony and Double Entendre. Irony is an important feature in this gospel. The author is fond of setting up situations in which the reader knows something important that some of the actors/speakers in the narrative do not know. In that situation the actors are made to say something of far greater significance than they know. Examples include 4:12; 7:27, 35–36; 8:22; 11:50; 12:12–15, 19; 13:37; 19:19.
5. Symbolism. The centrality and power of the symbolism of the Fourth Gospel is a long acknowledged feature of the work. This constitutes still another instance of the poetic quality of the author’s style.
Three kinds of symbolism are apparent in the gospel. The first are the metaphorical speeches of Jesus in which he is made to identify himself with another reality. This kind of symbolism is found in 4:13–14; 6:35–65; 8:12; 10:1–16; 15:1–10, as well as elsewhere. The reader is invited to reflect on the way in which Jesus is comparable to such realities as light, water, bread, a shepherd, a vine, resurrection and life, and the way.
6. Characters. There is no modern sense of characterization in the figures presented in the gospel, but they are used effectively by the author in the task of proclamation. In general one may say that the characters of the gospel are models of faith or unbelief. The opponents of Jesus serve as models of what it means to reject the revelation in Christ, while the disciples are models of acceptance.
The Prologue
Literary form is Poetic , perhaps a Hymn ?
Masterpiece of “Christology “
No Nativity or Mary story
It was customary to refer to a book by it’s opening line.
ἐνἀρχῇ - In the beginning - Genesis was called “In the beginning”
ἐνἀρχῇ ἐποίησεν ὁ θεὸςτὸνοὐρανὸν καὶ τὴνγῆν
“logos”= “LOGOS”
Jewish: The Word of God is all Powerful
Ps 33:6
By the word of the Lord the heavens were made,
their starry host by the breath of his mouth.
Isaiah 55:11
so is my word that goes out from my mouth:
It will not return to me empty,
but will accomplish what I desire
and achieve the purpose for which I sent it.
“Wisdom Literature”
Philo of Alexandria: (Hellenistic Jew) : “Messenger of God,” “mediator between God and creation”
Literature ..
“Wisdom was present with God before creation” Sir 1:1
Wisdom literature is a genre of literature common in the Ancient Near East. This genre is characterized by sayings of wisdom intended to teach about divinity and about virtue. The key principle of wisdom literature is that while techniques of traditional story-telling are used, books also presume to offer insight and wisdom about nature and reality.
The most famous examples of wisdom literature are found in the Bible.[1] The following Biblical books are classified as wisdom literature:
■Book of Job[2]
■Psalms[3]
■Proverbs[2]
■Ecclesiastes[2]
■Song of Songs[3]
■Wisdom (also known as Wisdom of Solomon) [2]
■Sirach (also known as Ben Sira or Ecclesiasticus) [2]
(Wisdom and Sirach are deuterocanonical books, placed in the Apocrypha by Protestant Bible translations.)
Greeks ....
For Heraclitus the Logos is “the omnipresent wisdom by which all things are steered”; it is the divine word received by the prophet, which becomes almost equivalent to God (see J. Adam, The Religious Teachers of Ancient Greeks, 216–34). For the Stoics, the Logos is the common law of nature, immanent in the universe and maintaining its unity, the divine fire, the soul of the universe. Philo of Alexandria exploited the concept in a striking fashion. He saw the Logos as the agent of creation, distinguishing between the Logos as a thought in the mind of God, his eternal wisdom, and its expression in making formless matter a universe. The Logos is the medium of divine government of the world; it is “the captain and pilot of the universe.” The Logos is the means by which man may know God, for God is unknowable by the mass of mankind; they can know him only in and through the Logos: [1]
LOGOS
CHIASM: A -B - C- D- C- B -A
V:1-5 Identity and Mission of the WORD
V: 6-8 The Testimony of John the Baptist to the Word
V: 9-10 The Incarnation of the Word
V:10-13Response to the Word
V:14 The Incarnation of the Word
V:15 The Testimony of John the Baptist to the Word
V:16-18 The Identity and Mission of the Word
John 1:18 - “Monogenes“ Monogenes = ONE Begotten (Unique), One and Only
ΚΑΤΑ ΙΩΑΝΝΗΝ 1
SBL Greek New Testament (SBLGNT)
1Ἐνἀρχῇἦνὁλόγος, καὶὁλόγοςἦνπρὸςτὸνθεόν, καὶθεὸςἦνὁλόγος.2οὗτοςἦνἐνἀρχῇπρὸςτὸνθεόν.3πάνταδι’αὐτοῦἐγένετο, καὶχωρὶςαὐτοῦἐγένετοοὐδὲἕν.ὃγέγονεν4ἐναὐτῷζωὴἦν, καὶἡζωὴἦντὸφῶςτῶνἀνθρώπων·5καὶτὸφῶςἐντῇσκοτίᾳφαίνει, καὶἡσκοτίααὐτὸοὐκατέλαβεν.
6Ἐγένετοἄνθρωποςἀπεσταλμένοςπαρὰθεοῦ, ὄνομααὐτῷἸωάννης·7οὗτοςἦλθενεἰςμαρτυρίαν, ἵναμαρτυρήσῃπερὶτοῦφωτός, ἵναπάντεςπιστεύσωσινδι’αὐτοῦ.8οὐκἦνἐκεῖνοςτὸφῶς, ἀλλ’ἵναμαρτυρήσῃπερὶτοῦφωτός.9ἦντὸφῶςτὸἀληθινὸνὃφωτίζειπάνταἄνθρωπονἐρχόμενονεἰςτὸνκόσμον.
10Ἐντῷκόσμῳἦν, καὶὁκόσμοςδι’αὐτοῦἐγένετο, καὶὁκόσμοςαὐτὸνοὐκἔγνω.11εἰςτὰἴδιαἦλθεν, καὶοἱἴδιοιαὐτὸνοὐπαρέλαβον.12ὅσοιδὲἔλαβοναὐτόν, ἔδωκεναὐτοῖςἐξουσίαντέκναθεοῦγενέσθαι, τοῖςπιστεύουσινεἰςτὸὄνομααὐτοῦ, 13οἳοὐκἐξαἱμάτωνοὐδὲἐκθελήματοςσαρκὸςοὐδὲἐκθελήματοςἀνδρὸςἀλλ’ἐκθεοῦἐγεννήθησαν.
14Καὶὁλόγοςσὰρξἐγένετοκαὶἐσκήνωσενἐνἡμῖν, καὶἐθεασάμεθατὴνδόξαναὐτοῦ, δόξανὡςμονογενοῦςπαρὰπατρός, πλήρηςχάριτοςκαὶἀληθείας·15(Ἰωάννηςμαρτυρεῖπερὶαὐτοῦκαὶκέκραγενλέγων·Οὗτοςἦν[a]ὃνεἶπον·Ὁὀπίσωμουἐρχόμενοςἔμπροσθένμουγέγονεν, ὅτιπρῶτόςμουἦν·) 16[b]ὅτιἐκτοῦπληρώματοςαὐτοῦἡμεῖςπάντεςἐλάβομεν, καὶχάρινἀντὶχάριτος·17ὅτιὁνόμοςδιὰΜωϋσέωςἐδόθη, ἡχάριςκαὶἡἀλήθειαδιὰἸησοῦΧριστοῦἐγένετο. 18θεὸνοὐδεὶςἑώρακενπώποτε·[c]μονογενὴςθεὸςὁὢνεἰςτὸνκόλποντοῦπατρὸςἐκεῖνοςἐξηγήσατο.
Unique things about John:
No parables
No exorcisms
No table fellowship
Very little emphasis on the Kingdom of God
No baptism, temptation, transfiguration, Lord’s Supper
More dialogues 5:19-47, 6:25-59, 7:14-44, 8:12-59, 9:40-10:21, 10:22-42, 12:23-36
More personal conversations 3:1-21, 4:1-38
More private teaching 14:1-16:37
Dualistic themes (light vs dark, God vs world, etc.
Jews put is a relatively negative light “The Jews.”
Chronology based on festivals
Ministry three years
More emphasis on Judean ministry
80% of material is unique to John (as compared to the synaptics)
More philosophical yet more Jewish in perspective
Often hard to know who is speaking: Jesus or John (ex. Jn 3:16-21)
Emphasis on who Jesus is. Jesus does not hide who he is at all. He makes it clear from the beginning exactly who he is.
Symbols and metaphors (light, life, bread, gate, etc.
Miracles as signs
Irony
Beloved disciple
Believe 98 times (~15/gospel)
Life 35 times (~6 times/gospel)
Things to bear in mind:
John is more of an inspired reflection on who Jesus is than a chronological, historical account.
John does not rely on the Synoptics, but he assumes his readers are aware of the other three gospels. This will explain why he does not include the Lord’s Supper, birth, etc.