Grace Institute: The Gospels & Acts: John: Introduction

John Survey of the New Testament: The Gospels & Acts Winter 2005

[Next: The Testimony of the Son of God]

Introduction

Author

John was universally accepted as the author of this book until the 19th century. Liberal theologians dated the book around 200 A.D. A later date would exclude the 1 st century authorship of the Apostle. These theologians pointed to differences between John and the Synoptic gospels. In addition, it was asserted that the Gospel of John contradicted the Synoptics.

Reasons for John's authorship [1]

1. The author was a Jew

A. Normally he quotes from the LXX but 3 times (6:45, 13:18, 19:37) he quotes from the Massoretic Text because it disagrees with the LXX rendering.

B. He is acquainted with the Jewish feasts

Passover-2:13, 23; 6:4; 11:55, 12:1, 18:28 Tabernacles-7:2 (5: 1 ?) Feast of Dedication-10:22

C. He is acquainted with the Jewish customs

Arranging of the water pots-2: 1 -10 Burial customs of the Jews-1 1:38,44; 19:40

D. He knew the feeling between the Jews and the Samaritans--4:9

2. The author was a Jew from Palestine. He knows the minutest geographical details.

A. He knows that Jacob's well is deep-4:11

B. He knows that there is a descent from Cana to Capernaum/Sea of Galilee-2:12

C. He distinguishes Bethany (1 /2 mile east of Jerusalem) from Bethany beyond the Jordan (21 miles east of Jerusalem)-1:28; 11: 18

Note: Luke, the historian, is frequently vague about Palestine. Luke 10:38 "He (Jesus) entered a certain village."

3. The author was an eyewitness of what he wrote

Minutest details regarding the person, time, number, place which could only come by direct experience.- 1: 14, 3 9 (1 01h hour, John's conversion??) 13:16 Judas slipping out at night.

4. The author was an Apostle

He had intimate knowledge of what was going on. He knew the thoughts and feelings of the apostles-2:11,17,22; 4:27; 6:19, 60; 12:16; 13:22, 28; 20:9; 21:12

5. The author was the Apostle John

A. The author was exact in mentioning names of the character of the book. If someone else had written the book he would certainly not have omitted one of the most famous apostles. YET John is not mentioned in the Gospel but he is mentioned in Mt, Mk, Lk. If someone else wrote it, it would be unthinkable that he would not have mentioned John by name.

B. In 1:6 John the Baptist is mentioned "and there was a man sent from God whose name was John." He did not say, John the Baptist (as do the Synoptics in order to prevent confusion with the Apostle John. WHY? Because the Apostle John wrote the book and his readers knew this. Utter confusion would result unless the Apostle John is the author.

6. John's relationship to the family of Jesus

John is on intimate terms with the family of our Lord 19:25-27-"beloved disciple" (13:23-30; 20:2,8; 21:2,7, 20-23) 21:24-25-"this is the disciple who bears witness of these things and wrote these things" 21:2, 7-"sons of Zebedee" refer to James and John and they are closely related to Peter. 21:7-narrows down the "beloved disciple" to either James of John.

However, the Synoptics suggest that Peter was closer with John that with James.

Conclusion:

Beloved disciple= John the Apostle. The early church supports this.

Date

Liberal scholars often dated the book of John late in the 2 d century (150-200 A.D.). This late date was abandoned when fragments of the book were discovered in Egypt. The fragments were dated at 125 A.D. This discovery demanded a 1st century dating of the original.

Most scholars date this gospel between 85 and 95 A.D. However, a growing number are dating the book between 65-70 A.D. I prefer the early dating.

•  Destruction of Jerusalem not mentioned.

Since the book has so much about Jesus' ministry in Jerusalem and Judea, it is strange that nothing is mentioned of its destruction somewhere in the book.

•  Pool of Bethesda

John 5:2 says "Now there is in Jerusalem near the Sheep Gate a pool, which in Aramaic is called Bethesda and which is surrounded by five covered colonnades." Notice it is present tense. It is true that John can and does use the historical present when referring to the past but the use of the verb "is" is unusual in the historical present.

•  Literary independence of John and the Synoptics.

•  Reference to Jesus' disciples.

Jesus' followers were called "disciples" - not "apostles" which indicates an early writing. A late writing would most likely call them apostle. The word "apostles" is used infrequently in the Gospels (8 times) but is used frequently in Acts (28 times). The expression "His disciples" is unique (2:22). John designates them as His disciples to distinguish them form the disciples of other rabbis. But later followers of Jesus, the Christians, are most often called "the disciples (Acts 1: 15). This supports an early date of John before 70 A.D.

DESCRIPTION Language: Greek Medium: papyrus Size. 3.5 inches long 2.5 inches wide Length: 7 lines on each side Approximate Date. c. 125-150 CE Place of Discovery: Egypt Date of Discovery/ Acquisition: 1920 Acquirer. Bernard P. Grenfell Current Location: John Rylands Library Manchester, England Inventory Number: Rylands Greek Papyrus 457 Manuscript Number: P52 Manuscript Family: Alexandrian

Purpose

Purpose John's Gospel places an emphasis on the deity of Christ more explicitly than any other gospel. It begins with the evangelist's declaration (1: 1) and concludes with doubting Thomas' expression of faith (20:28). Clearly this gospel presents Jesus as. the Son of God. But it does more than that. It also expects a response from the audience-a response of belief

Regarding the purpose, the author states it in 20:3 1: "But these things have been written that you may believe that Jesus is the Christ, the Son of God, and that, by believing, you might have life in his name."

Structure

Over 90% of the material in John's Gospel is unique, not found in the other gospels. The Gospel of John has four major sections to it: prologue (1: 1- 18), the Son of God's miraculous signs (1: 19-12:50), the Son of God's ministry to his disciples (13:1-17:26), and the Son of God's suffering and glory (18:1-20:3 1). An epilogue about the death of Peter is added almost as an afterthought (21:1-25). The two largest sections (public ministry and private ministry) contrast sharply with one another in many ways, not the least of which is in chronological progression (three or four years vs. one night!).

The book of John does not follow a chronological or geographical structure. Instead, the author uses numerous thematic structures. The most striking structural element is John's use of the number seven. The book lists 7 signs, 7 sermons, and 7 “I Am” statements of Jesus.

In addition, John uses the occasion of several Jewish festivals to provide structure to book. Each of these festivals has Jesus going to Jerusalem, and the incidents surrounding the festivals take place either in Jerusalem or on the way to and from Jerusalem. The incidents outside of Jerusalem are chosen to illustrate and elaborate on discourses that Jesus makes while in Jerusalem.

• The First Passover (2:13, 23, 4:45)
• The Unnamed Feast –(The Sabbath) (5:1)
• The Second Passover (6:4)
• The Feast of Booths (7:2, 8-14, 37)
• The Feast of Dedication (10:22)
• The Third Passover (11:55-56, 12:1,12,20, 13:1)

John's major division break comes in chapter 13. Up to this point Jesus has been revealing himself to the world as the son of God. He has done so by providing numerous witnesses or testimonies for his nature. However, in chapter 13 Jesus' focus shifts to the cross, wherein he would find glorification by the father. These two major sections can be titled the Book of Testimony (chapters 1-12) and the Book of Glory (chapters 13-21). Preceding the Book of Testimony is a Prologue (1:1-18) highlighting the themes of the book and establishing Jesus as divine from eternity past. After the Book of Glory is an Epilogue (20:30-21:25) that explains John's purpose in writing his gospel and an affirmation of apostolic authority.

Prologue The Logos as God and Man (1:1 – 1:18)

A. The Deity of the Logos (1:1-5)

The meaning of Logos

Translating verse 1

In the beginning was the Word, and the Word was with God, and the Word was God. NIV

"In the beginning was the Word, and the Word was with God, and the Word was a god." New World (J.W.)

•  Verse 4: John uses the term "life" 37 times.

•  Verse 5 introduces a major theme in this book: The opposition of light and darkness. Up to this point every verb is past tense. Now John switches to the present. The LIGHT is here right now! The nuance is important. John is communicating that the light

B. The Humanity of the Logos (1:6-18)

1. The Witness of John (1:6-8)

John introduces another major theme of his gospel: The concept of Witness. The word occurs 33 times in the book.

2. The Light: Rejected and Received (1:9-13)

Here is another important word: World (Cosmos). This does not refer to the entire universe but to the world of men and human affairs.

•  Verse 12 is a familiar verse to bible students. John uses the word "believe" nearly 100 times.

3. The Incarnation of the Logos (1: 14-18)

•  This is a concise statement of the Incarnation in the New Testament. It's clear that the logos is God and also fully human. This is the last time that John uses the logos in his gospel.

•  Glory: A clear reference to God's glory in the tabernacle. see Exod 33:7, 9,10,11,20,23

•  "One and Only" or "Begotten"

The Testimony of John (1:19-34)

a. John's Self-Denial of Being the Christ (1: 19-28)

•  Are you the Messiah? Are you Elijah? Are you the Prophet?

b. John's Affirmation of Jesus as Elect One of God (1:29-34)

•  Notice the Baptist's witness is 3-fold

Jesus is the Lamb of God 1:29

Jesus is the pre-existent One 1:30

Jesus is the One who baptizes 1:33

The Testimony to the Disciples

The First Disciples (1:35-51)

a. Andrew and Peter (1:35-42)

b. Philip and Nathanael (1:43 -5 1) Fig Tree:

Footnotes

Westcott's concentric circles

[Next: The Testimony of the Son of God]