Message of John

Message of John Previously, we noted how the Johannine Jesus is very

straight forward about his identity.

In no other gospel does Jesus so plainly affirm his authority as son of God.

There is some precedent in the synoptic tradition for this in Mt. 11:25-27//Lk. 10:21-22

Yet, there is nothing like John’s presentation of a Jesus who regularly represents himself as Son of God in the Synoptics.

Message of John Also, John’s eschatology is different.

In the Synoptic Gospels, Jesus proclaims the approaching kingdom of God.

In John, Jesus promises eternal life to those who trust in his name.

Message of John As also noted last time, the theology of the cross is

different.

In Mark, Jesus is the obedient Son of Man, who goes to the shameful death on the cross.

In John, the cross is Jesus’ glorification.

Message of John Our focus:

The Seven “I AM” statements.

Further discussion of the signs, focusing on the theology of the signs.

The proclamation of eternal life.

The last discourse.

The Role of the Holy Spirit in John

Resurrection as evidence of Jesus’ glorification.

Message of John. Seven “I AM statements,” where term “I AM” appears

with a predicate nominative.

John 6:48 “I AM the bread of life.”

John 8:12 “I AM the light of the world”

John 10:7 “I AM the door”

John 10:11 “I AM the good shepherd”

John 11:25 “I AM the resurrection and the life

John 14:6 “I AM the way, the truth and the life”

John 15:5 “I AM the vine.”

Message of John. Additional “I AM” statements.

John 6:20, Jesus’ self identification when walking on the water.

See also Mk. 6:50//Mt. 14:27.

Jesus calls himself “I AM” in the walking on water stories.

In this case, we may be reading too much to say this is special, for John is relying on tradition.

Yet, at the same time, could it be that one reason John preserves the tradition of Jesus’ walking on the sea is the response, “I AM”?

Message of John John 8:58 “Before Abraham was, I AM.”

No doubt of the statement’s meaning.

Jesus contrasts the attitudes of his opponents with that of Abraham (8:57).

Jesus is claiming Divine status, see Ex. 3:14, which the LXX translates as ἐγὼ εἰμί ὁ ὥν egō eimi ho hōn, “I AM the one who is [being].

This is an overt claim to divinity.

The opponents response is, thereby, understandable.

Message of John Meaning of “I AM” statements.

With exception of the walking on the water, the “I AM” statements are revelatory statements.

This feature is most apparent in 8:58.

Message of John Meaning of the “I AM” statements.

The 7 I AM statements, unlike 8:58 are directed toward either Jesus’ disciples, or those sympathetic to Jesus’ message.

Thus, Jesus’ self revelation to followers or sympathizers means that Jesus is revealing himself to believers or potential believers.

Note how this is also a feature of most of the “Son of Man” sayings in Mark.

Note also, however, how self revelation is different.

Message of John Theology of the signs.

As mentioned earlier these are found in the “Book of Signs.

They bear witness to Jesus.

In 2:11, the first sign Jesus does leads the disciples to believe.

In 2:28, the crowds come to faith in Jesus because of his signs.

In 3:2, Nicodemus attests that no one can do Jesus’ signs unless God is with that person.

Message of John In 6:2, the crowds follow Jesus because of the signs.

In contrast to John, who did no signs, Jesus does signs (10:41).

11:47, the crowds wonder at Jesus signs, while the opponents see them as a threat.

Message of John In 14:10-11 and 15:24, we see the theology or

purpose of Jesus’ signs (here called his works).

These are the works that the Father does through Jesus.

The response to the works also differentiates the followers of Jesus from his opponents (the “world”).

Message of John Proclamation of Eternal Life

Unlike the synoptic Gospels, the focus of John is not the Kingdom of God, a phrase seldom used (see Jn. 3:3, 5).

Even where it is used, “Kingdom of God is used in different context.

It is used to refer to eternal life of believer, rather than in the apocalyptic action of God at work in Jesus’ ministry (See Jn3:15-16).

Message of John Proclamation of eternal life.

Rather, focus of John’s gospel is on forgiveness of sins and eternal life.

“Eternal life” also is used in absolute, to refer to spiritual life.

In 3:3, one is born from above, misunderstood by Nicodemus as “born again,” to receive eternal life.

In 4:14, Jesus’ metaphorical water is the gift of eternal life.

In 4:36, Jesus tells disciples about God’s spiritual harvest of eternal life.

Message of John. Eternal Life

In 5:24, 39, the one who hears and believes in Jesus’ word receives eternal life.

In 6:27, 40, 47, 54, 68, the Bread of life discourse.

Jesus speaks to the crowd to work for food that endures, eternal life (6:27).

In 6:54, this means “eating” Jesus’ “flesh” and “drinking” his “blood.”

Finally, in 6:68, Peter declares that Jesus has the words of “eternal life.”

Message of John Eternal Life.

10:28, Jesus as good shepherd, promises sheep eternal life (see also 10:29).

12:25, in one to the closest parallels to the synoptic sayings (Mk. 8:34-39//Mt. 16:24-25//Lk. 9:23-27), the one who loves one’s life will loose it, but the one hating it will gain eternal life.

Explicit reference to the cross is missing.

Is a general reference to hating one’s life.

Message of John Eternal life.

In 12:50, Jesus speaks the words of the Father, in whose words are “eternal life.”

In 17:2,3, Jesus’ prayer opens with the acknowledgement that his followers have eternal life.

Message of John Eternal life.

Also see term life, used to refer to “spiritual life.”

5:24-40, the life that comes from the Father has been granted to the Son to have life in himself.

10:10, the promise of abundant life.

11:25, the resurrection power of Jesus is asserted.

14:6, Jesus is “the way the truth and the life.”

Finally, 20:31, these things were written that you may believe in the name of the Son of God, and believing you might have life.”

Message of John Summation.

John has replaced the more apocalyptic eschatology of the gospels with what is called “realized eschatology” (see C.H. Dodd).

Emphasis is on provision of eternal life to the believer

This life is available to the believer now.

At the same time, it signifies the one who believes in Jesus will not “see death,” i.e. will avoid eternal condemnation reserved for unbelievers.

Message of John Jesus last discourse and prayer.

Some 4 1/2 chapters of the “Book of Glory” are concerned with Jesus’ last discourse.

Major themes.

Disciples will seek Jesus, but will not find him (13:33, cf. 7:34).

Disciples are to love one another (13:33-34, 14:15; 15:12-13).

Manifestation of this love is that Jesus gives his life for his friends (15:13-14).

The love here is directed not externally, but internally, toward the fellowship of believers.

Message of John Last discourse.

Disciples are not to be troubled (14:1).

Jesus is one with the Father, and the one who sees the Father (14:5-11). Here is a manifestation of the gospel’s high Christology.

Jesus is one with the Father (8:58).

This Christology is especially evident in Jesus’ prayer in Jn. 17. Jesus explicitly says he is one with the Father (17:5, 12, 22-23).

Any disruption of this fellowship is against the will of both Jesus and the Father.

Message of John Jesus’ last discourse and prayer.

Summation.

In Jesus’ farewell speech, chs. 13-17, not only are the disciples addressed, but the whole Johannine community.

They are to express love to one another.

Love is manifested in maintaining unity.

Message of John Role of the Holy Spirit, or Advocate (14:16-17; 15:26-7;

16:7, 12-14).

Spirit is mentioned in Book of Signs, chs. 1-12 as well.

In 1:32-33, the Holy Spirit descended on Jesus at his baptism.

In 3:5-8, the work of the Holy Spirit is described.

In 4:23-24, one worship’s God in “Spirit and in truth.”

In 7:39, Jeus has been speaking of the Holy Spirit.

Message of John In farewell speech, the activity of the Holy Spirit is

described in detail.

Holy Spirit is Paraclete, the Advocate, the one called alongside to help or convict.

Work of the Advocate.

To help or convict.

This is because he is not the “Comforter” of the AV (although this is because the English language has changed), but an Advocate, one called alongside to help.

Message of John Work of the Advocate.

Spirit of Truth (14:16-17).

Sent by Jesus from the Father.

Is the Spirit of truth (15:26-27; cf. 16:12-13).

Sent by Jesus when Jesus returns to the Father (16:7).

Message of John. Work of the Holy Spirit, or Advocate.

In the Paraclete passages, the Holy Spirit takes on a personality.

While in the Synoptics or Paul, Holy Spirit may be used in Hebrew Bible’s sense of the dynamic presence of God, in John, this understanding is not at work.

Rather, we find something closer to what would become Nicene or Chalcedonian orthodoxy, the Holy Spirit as one of the persons of God.

Message of John. Jesus before Pilate

Pilate engages in a Socratic dispute (18:31-41).

He is bested by Jesus, who is truth (14:6)

Pilate, who faces truth, does not understand that fact, but asks, “What is truth” (18:38).

Message of John Jesus Crucifixion.

12:28 and 13:32 portray it as Jesus’ glorification.

Likewise, in Garden Jesus is not a victim.

He is in charge of events.

This is seen particularly in 18:6, when he declares “I AM.”

He releases his disciples, rather than being deserted by them.

Message of John. Crucifixion.

Proclamation in 19:38, “It is finished” replaces more despairing, “My God, My God, why have you forsaken me,” Jesus is never forsaken by God.

It occurs on the day of preparation of the Passover (19:14).

Occurs when the Passover lambs are slaughtered.

Jesus is the true Lamb of God (see John 1:28)

Message of John. The “Jews.”

Unfortunately, the Gospel of John has been used to justify anti-Semitism.

A superficial reading can give idea whole Jewish race is being condemned.

Message of John Does this reflect the history of the Johannine

community?

R.E. Brown and J. Louis Martyn specifically cite John 9.

The expulsion of the formerly blind man from the synagogue is said to reflect not the time of Jesus, but the experience of the Johannine community after the reconstitution of Judaism following 70 CE.

Message of John Likewise, in 12:42-43, while some leaders believe others fear

the Pharisees, because they have declared that those who confess Jesus will be expelled from the synagogue.

J. P. Meier, however, notes that this image of the power of the Pharisees reflects more Josephus’ idealized account of their influence than the historical realities of the 30’s.

These accounts are explained then by Martyn (History and Theology of the Fourth Gospel) and Brown (Community of the Beloved Disciple) as evidence that the author of John has read back the later situation into the time of Jesus.

Message of John Is this explanation adequate.

It helps us in our post-holocaust period to say that the picture of the “Jews” is not historic, if one wishes to make the “historical Jesus” one’s authoritative voice.

But still, John is sacred scripture for the Christian church.

How do we deal with John’s picture of the “Jews.”

Message of John Perhaps it is best to note that the negative references

to “Jews” refers to Jesus’ opposition (see 7:13; 10:18-38).

Thus, John was not speaking of the Jewish nation, but of those individuals who opposed Jesus.

This is the same as the negative references to the “world,” which opposes Jesus, but is, nevertheless, the object of God’s love.

Message of John. Jesus resurrection as glorification.

The final evidence of Jesus’ glorification is found in Jn. 20.

Mary stands outside of the tomb, and Jesus is revealed (20:15-18).

There is the peculiar statement by Jesus not to touch him (20:17).

Also, see 20:19-23, where Jesus has a body, but it is also very different.

It passes through doors.

In 20:23, Jesus breathes on the disciples to “receive the Holy Spirit,” sometimes called the “Johannine Pentecost.”

This is where Jesus gives authority to bind and loosen sins in John.

Message of John The culmination of John’s picture of Jesus’ resurrection

as glorification occurs in 20:24-28, the story of Thomas.

A week after Jesus appears to the disciples, except Thomas, he now appears to all of them.

Jesus challenges Thomas, incidentally, to touch Jesus.

Thomas confesses “My Lord and my God.”

Jesus announces a blessing on those who have not seen, yet believe.

Message of John With the confession of Thomas, followed by Jesus’

statement, the Gospel of John comes to its climax.

It has a very quick denouement, leading to 20:30-31

The purpose of the Gospel is summed up in Jn 20:30-31.

It is so the reader may believe in Jesus.

And believing, have life in Jesus’ name.

For Next Time We will be discussing the Epistle to the Hebrews.

Is Hebrews a letter?

To whom is Jesus compared in Hebrews 1-4?

Who is Melchizedek (Heb. 7).

What is the role of the comparison of Jesus’ sacrifice and temple sacrifices in Heb. 9-10?

What is the meaning of 6:4-8; 10:26-31?

What is the purpose of the faith chapter (11:1-12:2). What is the significance of Jesus as “Pioneer and Perfector” of our faith?