Gospel of John Midterm Examination Pastor Brett Peterson

Gospel of John – Midterm Examination Pastor Brett Peterson, Coastland University 1

What is a Gospel? • The word Gospel means “good news”. • But it is also the story of the Life of Christ • Each of the four Gospels is a complete story of the life of Christ. 2

The Key Thought Each Gospel was written • to a specific audience • about a specific theme • for a specific reason. • But each story is a complete and powerful story of Jesus Christ. 3

God’s use of numbers. . • #3 - Trinity and indicates strength • #6 - Man’s number • #7 - Number of Perfection/God’s number seen many times • #12 - Number of completeness in people; spies, tribes, apostles, months in a year • #40 - Number of completeness in time; wandering in the wilderness, Jesus tempted 4

What Does the Number 4 Signify? Seems to indicate a totality or stability • • 4 horns on the altar 4 points on a compass 4 seasons of the year 4 corners of the Earth (Rev. 7: 1, 20: 8) Four winds Four kinds of soil Four Gospels 5

The Arrangement • The first three gospels are similar and are called the synoptic. Why? • syn - prefix indicating similarity - same • optic - has to do with seeing - eye • So the writers of the first three gospels saw things in a similar way. • The fourth gospel, John, is 90% unique material. 6

Why are the Gospels Different? 1. Written to different audiences. 2. Each used his own personality. 3. Each had a different theme. 4. Each remembered or emphasized different events. 5. God wanted it that way. 7

Gospel Similarities Each Deals with. . . • Christ’s earthly ministry. • Christ’s death and resurrection. • Christ’s teaching and miracles. All of them omit an account of the 18 years of Jesus’ youth through age 30. Each Gospel is complete in itself. But used together, we have a complete portrait of Jesus Christ. 8

Matthew About the Author Audience Key Verse, Key Word Unique Quality • Disciple, Tax Collector, Levi • Jews • 21: 5 Kingdom of heaven • Sermons (Sermon on the Mount) 9

Matthew Arrangement • Topical • King Shows Christ as • Frequent use of OT, Points to geneology to Adam, Remember Magi, • Most read book in the Referred to world. as. . . 10

Mark About the Author Audience Key Verse, Key Word Unique Quality • Traveled w/ Paul, Nephew of Peter • Romans • 10: 45 Immediately • Miracles -- 20 of them 11

Mark Arrangement • Chronological • Servant Shows Christ as • Short, little detail or Points to theology, “Reader’s Remember Digest Version” • Gospel of Peter Referred to as. . . 12

Luke About the Author Audience Key Verse, Key Word Unique Quality • Physician, educated, not an eye witness • Greeks • 19: 10 Son of Man • Parables -- most of them here 13

Luke Arrangement • Chronological • God/Man Shows Christ as • Detail, 50% spoken by Points to Christ, Geneolgy to Remember Adam • Most Beautiful book in Referred to the world as. . . 14

John About the Author Audience Key Verse, Key Word Unique Quality • Disciple, Wrote 5 books, young, • World • 3: 16 Believe --98 times • Teachings and meetings of Christ 15

John Arrangement • Topical • Savior Shows Christ as • 90% unique, written later, Points to Stories of people, 7 “I Remember ams” • Most Loved book in the Referred to world. as. . . 16

An Overview • Matthew wrote to the Jews about a King • Mark wrote to the Romans about a servant • Luke wrote to the Greeks about a Perfect Man (God/man) • John wrote to the world about a Savior. 17

Four Types of Men -- Then & Now • A Jew -- Want proof or evidence (prophecy) -- “Show me!” • A Roman -- Businessman, “Can Christ meet my needs? ” • A Greek -- Student, idealist, seeks truth as means to happiness • All men -- Comman 18

The Seven “I Ams” 1. The Bread of Life 2. The Light of the World 3. The Gate 4. The Good Shepherd 5. The Resurrection and the Life 6. The Way, Truth and Life 7. The True Vine 19

The Greatest “I Am” • I Am He • John 18: . . . 4"Who is it you want? " 5 "Jesus of Nazareth, " they replied. "I am he, " Jesus said. 6 When Jesus said, "I am he, " they drew back and fell to the ground. 20

The Fourth Gospel • • • Introduction Johannine dualism Johannine Christology Eternal life in John The Holy Spirit in John © 2002 Brenda B. Colijn 21

Introduction • Differences between John and Synoptics? – Different “plot” - Jerusalem; 3 -4 Passovers – More explicit Christology – Almost no parables; extended discourses (7) – “I am” sayings (ego eimi) (7) – Miracles are signs (semeion) rather than mighty works of power (dunamis) (7). – Different style of Greek; different vocabulary – Dualistic imagery – Different themes (eternal life, not kingdom) 22

Introduction • Seven signs: – Water into wine (2) – Healing nobleman’s son at a distance (4: 46 -54) – Healing at the pool of Bethesda (5: 1 -19) – Feeding of the 5, 000 (6: 1 -15) – Walking on the water (6: 16 -21) – Healing of the man born blind (9: 1 -41) – Raising of Lazarus (11) 23

Introduction • Seven “I am” sayings (ego eimi is emphatic) – I am the bread of life (6: 35) – I am the light of the world (8: 18, 23) – I am the door of the sheep (10: 7, 9) – I am the Good Shepherd (10: 11, 14) – I am the resurrection and the life (11: 25) – I am the way, the truth, and the life (14: 6) – I am the true vine (15: 1, 5) – Cf. Before Abraham was, I am (8: 58) 24

Introduction • Seven discourses (not including upper room): – New birth (3: 1 -36) – Water of life (4: 1 -42) – Divine son (5: 19 -47) – Bread of life (6: 22 -66) – Jesus as life-giving spirit (7: 1 -52) – Jesus as the light of the world (8: 12 -59) – Jesus as the Good Shepherd (10: 1 -42) 25

Introduction • Some of the signs, “I am” sayings, and discourses are closely connected: – Feeding of the 5, 000 - “I am the bread of life” bread of life discourse. – Healing of the man born blind - “I am the light of the world” - light of the world discourse. – Raising of Lazarus - “I am the resurrection and the life. ” 26

Introduction • Various explanations for differences between John and Synoptics (see Ladd). • Bultmann et al. explained it as 2 nd century Hellenistic work influenced by Gnosticism. – Discredited view. – Early MS of John fragment from AD 125. – Dead Sea Scrolls have dualistic imagery. – See John in context of Jewish apocalyptic. • Probably used an independent tradition. 27

Introduction • John was thought to be more “theological” than Synoptics - false dichotomy. • John makes explicit what is implicit in Synoptics. – More interpretation by narrator (5: 18; 7: 38 -39; 12: 33). – More direct claims by Jesus and recognition by disciples (8: 58; 20: 28; 17: 3). – Private teaching? Post-Pentecost perspective? 28

Johannine Dualism • What kinds of dualism are in this Gospel? – Vertical dualism (heaven and earth, spirit and flesh) – Ethical dualism (good/evil, light/dark) – Eschatological dualism (this age/age to come) – Not metaphysical dualism (two equal and opposite eternal principles) as in Gnosticism 29

Johannine Dualism • Heaven and earth – “You are from below, I am from above” (8: 23). – Conflicting origins, perspectives, values. – Jesus is the one who came from heaven and is returning to heaven (1: 14; 6: 38, 62; 13: 1, 3). – Jesus has come from the Father. – If you don’t know where Jesus has come from, you don’t know who he is (9: 29 -33). – He returns by way of the cross (“lifted up”). 30

Johannine Dualism • Flesh and spirit – Not like Paul (sinful human nature vs. Holy Spirit in human beings). – Related to earthly vs. heavenly - purely human vs. supernatural. – Born of the flesh vs. born of the Spirit (3: 6). – You must be born from above to enter kingdom (3: 3). – Spirit gives life; flesh is useless (6: 63). 31

Johannine Dualism • Light and darkness (ethical dualism) – Good/evil; revelation/lack of understanding – Jesus is the light of the world. – He comes to bring light to humans (1: 9; 8: 12) so they can become children of light (12: 35 -36). Cf. Matt. 5: 14; Luke 16: 8. – Darkness of world (evil, rejection of God’s revelation) is in opposition to the light (1: 5). – Theme climaxes in chapter 9 (man born blind). 32

Johannine Dualism • What does “the world” mean in John? – Sometimes creation (17: 5; 11: 9) – Sometimes human society (3: 16; 12: 19; 18: 20) – Characteristic use: human society organized in opposition to God (believers vs. the world) • Both ethical and eschatological dualism. – Good/evil – This world (kosmos) = this present age 33

Johannine Dualism • Not Greek dualism of matter/spirit. – Creation is good, made by God through Logos (1: 3). – God loves world; sent his Son for it (3: 16 -17). – World is evil because it has turned from its creator; ruled by devil (12: 31; 14: 30; 16: 11; 1 John 5: 19). – World doesn’t know God (17: 25) or Christ (1: 10). 34

Johannine Dualism • Believers vs. the world – Disciples aren’t of the world because Jesus has chosen them out of the world (17: 6). – Believers are from God; adversaries are from the world (1 John 4: 5 -6). – Disciples sent into the world (17: 11, 15, 18). – Expect conflict with the world (17: 14). – Don’t love the world (1 John 2: 15 -17). – Jesus has overcome the world (16: 33; 1 Jn. 4: 4). 35

Johannine Dualism • To what extent is this imagery of believers vs. the world a case of “us” vs. “them”? – Two groups are in opposition. – But there is movement between the groups! – Disciples have come out of the world; they’re sent into the world to bring others out of it. – Jesus is sent to save the world (3: 16; 1 Jn. 4: 4). – Believers no longer belong to world (1: 12; 17: 21) – This is the purpose of the Gospel (20: 31). 36

Johannine Dualism • Implications of believers/world dualism? – Not just separation from the world - call to evangelism. – Not about election - the point is to bring people out of the world and into the church. – The church is not the world; we get into trouble when we adopt the world’s values, methods, standards. – We must build bridges, but the traffic can cross both ways. 37

Johannine Dualism • God vs. Satan – People are from God or from Satan (8: 47). – Satan is ruler of world (12: 31; 14: 30; 16: 11). – Satan opposes truth and light (1: 17; 8: 39 ff). – Spiritual warfare in different terms from Synoptics. – Christ achieves victory over Satan (12: 31; 16: 11). 38

Johannine Dualism • Eschatological dualism – Jesus’ “hour” = salvation history idea (4: 23; 5: 25) – Eternal life is already/not yet (3: 36). – Theme of replacement of old covenant. – Conflict between God and Satan. – Combination of vertical and eschatological. – King exists in heaven, enters history in Jesus; his presence partially realized now in Holy Spirit, fully realized when he returns (1 John 3: 1 -3). 39

Johannine Christology • Uses Christ or Messiah, generally as title. – At feeding of 5, 000, crowd wants to make him king by force (6: 15). – His kingdom is not of this world (18: 36). • Calls Jesus Son of Man, but drawing on distinctive tradition. – Doesn’t fit threefold classification of Synoptics. – One who came from heaven and returns to heaven (3: 13; 6: 38, 62). 40

Johannine Christology • Logos Christology - distinctive to John. – Not used by Jesus of himself. – Used by narrator to explain who Jesus was. – Found in prologue, 1 John 1: 1; Rev. 19: 13. • Term well known to Jews and Greeks. – Stoics - rational principle in creation & people. – Powerful, creative word of God (Gen. 1: 3). – Wisdom (Pr. 8: 22 -31, Wisdom of Solomon). – Incarnation would be a scandal (1: 14). 41

Johannine Christology • What is said about the Logos in John 1? – Preexistence – Deity (equality with God, was God) – Agent of creation; source of life – Agent of revelation – Incarnation – Rejected by “his own”; accepted by some – “Only begotten” or “unique” Son of God – Mediates relationship with God 42

Johannine Christology • Term “logos” not in rest of Gospel. – But themes are fully integrated. – Whole Gospel makes “V” pattern like Christological hymns. • Incarnation is emphasized (1: 14; 1 John 1: 1; 4: 1 -3). – Counters any view of John as Greek dualism. – May have been written to combat docetism. 43

Johannine Christology • Ladd thinks “Son of God” is central title. • What do we know about this Sonship? – Not Davidic king (Synoptics), but divine Son. – Jesus is monogenes - at least a unique Sonship. – Jesus seems to distinguish his sonship from the disciples’ (20: 17). 44

Johannine Christology • Jesus is the Son sent by the Father (3: 16, 17, 34). – Jesus is God’s agent or representative. – Jewish concept of shaliach: “A man’s agent is as himself” (Babylonian Talmud). – “Whoever has seen me has seen the Father” (14: 9). – “He who receives me receives the One who sent me” (13: 20). 45

Johannine Christology • Chain of agency in the Fourth Gospel: Father Jesus (3: 16) Holy Spirit (15: 26) Disciples (20: 21) 46

Johannine Christology • As God’s agent, Jesus has a mission to give life to humanity. – Father has granted him to have life in himself, and he grants this life to whomever he chooses (5: 21, 26). – Gives eternal life to those who believe (5: 24). – He is the resurrection and the life (11: 25). – No one can come to the Father except through him (14: 6). 47

Johannine Christology • He gives eternal life through his death. – Theme of his “hour” emphasizes his death. – His glorification = his death. – Dies for salvation of everyone, but not everyone will benefit. – His death is intentional and voluntary. – He is the Lamb of God. 48

Johannine Christology • His Sonship mediates relationship with God. – Mediates knowledge of Father (6: 47; 10: 15). – Mediates love of Father (5: 20; 10: 17; 15: 9). – Mediates union with Father (10: 38; 14: 10 -11; 17: 21, 23). 49

Johannine Christology • His Sonship shows his divinity. – John 1: 18 seems to call him God. – He says his words and deeds are those of God himself. – Says people should honor him as they honor God. – Claims oneness with God. – “I am” sayings, esp. 8: 58 (Abraham). 50

Johannine Christology • Yet Jesus always distinguishes himself from the Father. • He is functionally subordinate to the Father. – Absolute dependence on the Father, submission to the Father’s will. – Does nothing on his own (5: 19; 8: 28 -29). – Obeys the Father (15: 10). – “The Father is greater than I” (14: 28). – Sent by the Father. 51

Johannine Christology • Jesus is also fully human. – Emphasis on the incarnation. – Experiences human joys, griefs, needs, sufferings. – In 8: 40, calls himself a man. 52

Eternal Life in John • What is eternal life (zoe aionios) in John? – In rabbinic Judaism and Synoptics, eternal life is future inheritance in the age to come. – In John, sometimes future (5: 39). – Emphasis is on present (3: 36 a, 1 John 5: 11 -13). – This led C. H. Dodd to realized eschatology. – Present and future (3: 36); cf. 12: 25. 53

Eternal Life in John • Eternal life = an eschatological blessing partly experienced by believers in present. – Associated with kingdom of God. – Jesus has resurrection authority from God. – Jesus distinguishes between present spiritual life and future resurrection life (5: 25, 28 -29). – Those who receive spiritual life now will receive resurrection life later (6: 40). – Eschatological judgment taking place in present, in people’s response to Jesus (3: 18). 54

Eternal Life in John • Eternal life is … – Knowledge of God (personal relationship and fellowship). – Fulfillment of the knowledge of God promised by the new covenant (Jer. 31). – Knowledge of the truth of what God has done in Christ. 55

Eternal Life in John • How do you receive eternal life? – Believe in Jesus; receive him (1: 12). – Believing is central theme in John. – Faith is both believing that and believing in(to) Jesus (suggestion of personal trust). – Be born from above, born of the Spirit (3: 3, 5). 56

Eternal Life in John • Belief is related to Jesus’ signs. – Signs are evidence that Jesus is sent by God. – But they are ambiguous. – They force people to choose for or against him. – They are insufficient for a complete faith. – “Blessed are those who have not seen and yet have come to believe” (20: 29). • Theme of glory (starts with cross - see postexaltation point of view here!) 57

Eternal Life in John • Obedience is integral part of belief (3: 19 -20; 36). • Belief includes abiding in Christ and in his word (personal fellowship that includes love and obedience). • Christian life summed up as love. • What elements of John’s soteriology do you thinks would be helpful for the church today? 58

Holy Spirit in John • Spirit is active in Jesus’ ministry (1: 32 -33). • Spirit’s work critical in salvation (3: 5 -8). • Spirit cannot be given until Jesus is glorified (7: 39). • Jesus will send Spirit to disciples (16: 7). • Jesus breathes on disciples and says, “Receive the Holy Spirit” (20: 22). 59

Holy Spirit in John • Holy Spirit is a parakletos (Paraclete). – Means advocate or counselor. – Used of Jesus in 1 John 2: 1 (our advocate in heaven). – Another Paraclete of the same kind as Jesus (14: 16). – Neuter pneuma (Spirit) used with masculine pronouns in 14: 26; 15: 26; 16: 13, suggesting personhood. 60

Holy Spirit in John • What does Jesus teach about the Holy Spirit in the upper room discourse? – John 14: 16 -18 61

Holy Spirit in John • What does Jesus teach about the Holy Spirit in the upper room discourse? – John 14: 16 -18 • • • Will be with them forever. Spirit of truth, agent of revelation. Special ministry is in believers only. Will abide with believers and be in them. They will do greater works than Jesus. 62

Holy Spirit in John • What does Jesus teach about the Holy Spirit in the upper room discourse? – John 14: 16 -18 – John 14: 25 -26 63

Holy Spirit in John • What does Jesus teach about the Holy Spirit in the upper room discourse? – John 14: 16 -18 – John 14: 25 -26 • Father will send Paraclete in Jesus’ name. • Paraclete will have instructional role. 64

Holy Spirit in John • What does Jesus teach about the Holy Spirit in the upper room discourse? – John 14: 16 -18 – John 14: 25 -26 – John 15: 26 -27 65

Holy Spirit in John • What does Jesus teach about the Holy Spirit in the upper room discourse? – John 14: 16 -18 – John 14: 25 -26 – John 15: 26 -27 • • Jesus will send Paraclete from Father. Paraclete is Spirit of truth; comes from Father. Paraclete will witness to Jesus. Paraclete will empower disciples’ witness (implied). 66

Holy Spirit in John • What does Jesus teach about the Holy Spirit in the upper room discourse? – John 14: 16 -18 – John 14: 25 -26 – John 15: 26 -27 – John 16: 7 -15 67

Holy Spirit in John • What does Jesus teach about the Holy Spirit in the upper room discourse? – John 14: 16 -18 – John 14: 25 -26 – John 15: 26 -27 – John 16: 7 -15 • • Jesus must go away for Paraclete to come. Paraclete will convict world. Paraclete will guide them into all truth. Paraclete will glorify Jesus through revelatory role. 68