Gospel of John: Reading
Guide
The Gospel of John
was one of the last books in the New Testament.
Date: between 85 and 95 AD.
Author:
John, son of Zebedee, an apostle of Jesus Christ. There is some confusion about the authors of the Gospels. This confusion is caused by the fact that John and the other authors of the gospels are anonymous in their writings. Nobody wanted to be important because Jesus was the obvious focal point. Nobody gave himself a title of Apostle, teacher, Father, because Jesus had forbidden it (Matthew 23:1-12).
John describes himself as the "beloved disciple". Tradition clearly identifies the "beloved disciple" as John the son of Zebedee. This is completely contrary to the fashion of today where many advertise themselves as "apostles." Only Paul referred to himself as an Apostle, as one who was "born out of time". He is the only one who makes a defense of his ministry and does this not for his own benefit, but to defend his message (Galatians 1: 11-24, 2 Corinthians 10-11).
Audience: It is believed that John wrote his gospel in Ephesus. This indicates that the recipients are in this city, famous for its worship of Artemis or Diana (Acts 19).
The perspective of the epistle of 1 John: The Gospel of John is closely related to the epistle of 1 John, wherein is discussed heresy (re the nature of the incarnation), the importance of upright living, attrition from the church, teaching designed to encourage the saints in their walk, and problems inherent with knowing whether one is saved or not.
The perspective of the Gospel of John: John writes from the point of view of one who has reflected and meditated for almost fifty years on the life of Jesus. This includes things they did not understand when Jesus was with them on earth. For example in John 2 Jesus says, "Destroy this temple and in three days I will raise it up." John explains that they did not understand what Jesus said at that time, but agreed that after the resurrection, “…they believed the Scripture and the word which Jesus had spoken.” (John 2:22) John is also interested to present Christ in such a way that the reader might believe in Christ and be born again. (John 20: 31)
The Gospel of John is different from the synoptic gospels that tell the story as it unfolds. John tends to present conclusions of who Jesus is.
Words with two meanings
This is characteristic of the Gospel of John. An example is the word "lift". This word refers to "exalt" and also refers to "crucify".
Purpose: John has a purpose statement that is clear and controls all the elements presented in the Gospel. This statement is found in John 20:30-31.
b
Date: between 85 and 95 AD.
Author:
John, son of Zebedee, an apostle of Jesus Christ. There is some confusion about the authors of the Gospels. This confusion is caused by the fact that John and the other authors of the gospels are anonymous in their writings. Nobody wanted to be important because Jesus was the obvious focal point. Nobody gave himself a title of Apostle, teacher, Father, because Jesus had forbidden it (Matthew 23:1-12).
John describes himself as the "beloved disciple". Tradition clearly identifies the "beloved disciple" as John the son of Zebedee. This is completely contrary to the fashion of today where many advertise themselves as "apostles." Only Paul referred to himself as an Apostle, as one who was "born out of time". He is the only one who makes a defense of his ministry and does this not for his own benefit, but to defend his message (Galatians 1: 11-24, 2 Corinthians 10-11).
Audience: It is believed that John wrote his gospel in Ephesus. This indicates that the recipients are in this city, famous for its worship of Artemis or Diana (Acts 19).
The perspective of the epistle of 1 John: The Gospel of John is closely related to the epistle of 1 John, wherein is discussed heresy (re the nature of the incarnation), the importance of upright living, attrition from the church, teaching designed to encourage the saints in their walk, and problems inherent with knowing whether one is saved or not.
The perspective of the Gospel of John: John writes from the point of view of one who has reflected and meditated for almost fifty years on the life of Jesus. This includes things they did not understand when Jesus was with them on earth. For example in John 2 Jesus says, "Destroy this temple and in three days I will raise it up." John explains that they did not understand what Jesus said at that time, but agreed that after the resurrection, “…they believed the Scripture and the word which Jesus had spoken.” (John 2:22) John is also interested to present Christ in such a way that the reader might believe in Christ and be born again. (John 20: 31)
The Gospel of John is different from the synoptic gospels that tell the story as it unfolds. John tends to present conclusions of who Jesus is.
Words with two meanings
This is characteristic of the Gospel of John. An example is the word "lift". This word refers to "exalt" and also refers to "crucify".
Purpose: John has a purpose statement that is clear and controls all the elements presented in the Gospel. This statement is found in John 20:30-31.
b
Gospel of John: Reading
Guide
The Gospel of John was one of the last books in the New Testament.
Date: between 85 and 95 AD.
Author:
John, son of Zebedee, an apostle of Jesus Christ. There is some confusion about the authors of the Gospels. This confusion is caused by the fact that John and the other authors of the gospels are anonymous in their writings. Nobody wanted to be important because Jesus was the obvious focal point. Nobody gave himself a title of Apostle, teacher, Father, because Jesus had forbidden it (Matthew 23:1-12).
John describes himself as the "beloved disciple". Tradition clearly identifies the "beloved disciple" as John the son of Zebedee. This is completely contrary to the fashion of today where many advertise themselves as "apostles." Only Paul referred to himself as an Apostle, as one who was "born out of time". He is the only one who makes a defense of his ministry and does this not for his own benefit, but to defend his message (Galatians 1: 11-24, 2 Corinthians 10-11).
Audience: It is believed that John wrote his gospel in Ephesus. This indicates that the recipients are in this city, famous for its worship of Artemis or Diana (Acts 19).
The perspective of the epistle of 1 John: The Gospel of John is closely related to the epistle of 1 John, wherein is discussed heresy (re the nature of the incarnation), the importance of upright living, attrition from the church, teaching designed to encourage the saints in their walk, and problems inherent with knowing whether one is saved or not.
The perspective of the Gospel of John: John writes from the point of view of one who has reflected and meditated for almost fifty years on the life of Jesus. This includes things they did not understand when Jesus was with them on earth. For example in John 2 Jesus says, "Destroy this temple and in three days I will raise it up." John explains that they did not understand what Jesus said at that time, but agreed that after the resurrection, “…they believed the Scripture and the word which Jesus had spoken.” (John 2:22) John is also interested to present Christ in such a way that the reader might believe in Christ and be born again. (John 20: 31)
The Gospel of John is different from the synoptic gospels that tell the story as it unfolds. John tends to present conclusions of who Jesus is.
Words with two meanings
This is characteristic of the Gospel of John. An example is the word "lift". This word refers to "exalt" and also refers to "crucify".
Purpose: John has a purpose statement that is clear and controls all the elements presented in the Gospel. This statement is found in John 20:30-31.
Signs: The miracles in John are presented to teach (signal) something. The largest sign in the Gospel of John is the death, resurrection and exaltation of Jesus as God incarnate. The other signs point to the identity of who Jesus is.
Believe: John states that its purpose is to lead us to believe that Jesus is the Christ, the Son of God, and that believing you may have life in Him (20: 31). This makes evangelism the primary purpose of this gospel.
Christ: Christ is the Greek word for Messiah in Hebrew. Messiah in Hebrew is "the anointed one." The Messiah’s mission is to save the people of God. John is identifying Jesus as the Christ so that we may believe that Jesus is our only hope for salvation.
John uses the Jewish holidays to explain the life of Jesus. Jesus makes his revelation from a specific situation in Jewish culture.
Outline:
The Gospel of John comes in 4 parts:
1) Prologue (1:1-18), 2) Signals or signs (1:19 to 12:50), 3) Gloria (13:1-20), and 4) Epilogue (John 21)
This outline has several shortcomings. Let's use one a little more complex.
Prologue (1:1-18)
The prologue of John is a presentation of Jesus as pre-existent, as the Creator in the flesh, as God incarnate.
According to DA Carson, John gives an account of Jesus as the Word (Grk. logos) who was with God in the beginning. “The Word became flesh and dwelt among us.” (1:14) This is the theme of the Gospel of John. He also mentions that the main themes and words of the Gospel are already present in the prologue: life, light, testimony, truth, world, and glory. Everything is summed up in the prologue.
Jesus is greater than Moses who gave the Law, because Jesus gives grace, a Biblical concept perhaps best illustrated by the Episcopal acrostic, “God’s Riches At Christ’s Expense.” It’s primary Biblical meaning is “undeserved favor”.
The prologue also contains the claim that Jesus was the revealer of God; "He has made Him known," (1:18) “…made Him known,” Greek exegesato or English past tense “exegeted”. Biblically applied, it means “to draw out” of a text or book after studying it, the meaning or revelation of it. Jesus did this with the Father.
Jesus is revealed to his disciples (1:19 to 2:12)
This revelation occurs in 7 days (as in creation).
Day 1: John the Baptist: “I am not worthy to untie the thong of his sandal.”
Day 2 The next day: “This is the Son of God.”
Day 3 The next day: “We have found the Messiah.”
Day 4 Jesus is recognized by an Israelite.
Day 7 Jesus the true fulfillment of the Messianic hope
revealed to the world (2:1 to 12)
John presents Jesus in Jewish feasts. The feasts reflected various aspects of the Jewish messianic hope. (See the festivals in Leviticus.)
The first Passover (John 2:13 to 4:54)
Jesus cleanses the temple
Nicodemus
The Samaritan woman
The unnamed festival [Saturday] (John 5:1-47)
The Jews believed that God only worked on Saturdays (Jewish Sabbath). By healing people on Saturday, Jesus was making a statement that he was divine. For this reason people became upset when His activities occurred on the Sabbath. In John this represents the beginning of the opposition to Jesus.
The second Passover (John 6:1-71)
To understand John 6, it is best to read Numbers 11 and note 5 parallels: looking for bread (manna), grumbling, the prophet who is to come and, more people than food. Jesus is the new Moses.
Jesus acts as the second Moses, "a prophet like me" (Deuteronomy 18:18) that feeds people and offers the "Bread of Life". Jesus says that He is this bread (John 6:48-58). It anticipates the final Passover (John 13-20).
The Feast of Tabernacles (John 7:1-10:21)
John presents Jesus fulfilling the symbols of the Passover in Jerusalem:
1. The water that came out of
the rock (Exodus 17:1-7)
2. The light (Numbers 9:15-23) and,
3. The revelation of the
divine name YHVH (Exodus 3:13-15) Jesus is
starting a new Exodus. (see Revelation
15:3-4) Jesus is the “I AM”.
Then, Jesus heals a man born blind. (John 9:1-41) While in chapter 8 He says, I am the light of the world. This episode illustrates it with a sign. It is important to note that this episode does not attribute the misfortune of blindness to Satan or sin, but was for the glory of God from the beginning.
The Good Shepherd (John 10:1-21). This discussion has two of the “I Am” statements (10:7 and 11). Verse 11 is the great statement of his purpose: I am the good shepherd. The good shepherd lays down his life for the sheep.
The feast of dedication (John 10:22-42).
This festival is not in Leviticus but comes from the period of the Maccabees or the intertestamental era. This is the 400 year interval between Malachi (OT) and Matthew (NT). They are celebrating the reopening of the temple after its desecration by Antiochus Epiphanes in the year 180 BC.
The resurrection of Lazarus (John 11:1-57)
Lazarus' death is presented as a result of deliberate delay by Jesus in responding to the message that Lazarus was sick. As with the man born blind, the death of Lazarus is presented as God’s means to glorify his Son. (John 11:4)
The death of Lazarus presents a strong challenge to his followers. Can we trust Jesus when everything seems to go against us?
The resurrection of Lazarus is the sign that the divinity of Jesus has begun to have a more direct and clearer impact on people as Lazarus was a man known by many.
The triumphal entry (John 12:12-26)
The Triumphal Entry is a proclamation of Jesus as king. But no one grasped the meaning at the time. "His disciples did not understand this at first, but when Jesus was glorified, then they remembered that this had been written of him, and that they had done these things to Him." (John 12:16) The quotations from the Psalms clearly state who Jesus is and what the crowd was doing.
Judged by the Word of Jesus (John 12:44-50)
Jesus announces the process by which God will judge the world. Jesus clearly states His relationship to His Father and expresses the nature of His own authority and the reason He is speaking as He does: the Father told Him to say it.
Then, Jesus heals a man born blind. (John 9:1-41) While in chapter 8 He says, I am the light of the world. This episode illustrates it with a sign. It is important to note that this episode does not attribute the misfortune of blindness to Satan or sin, but was for the glory of God from the beginning.
The Good Shepherd (John 10:1-21). This discussion has two of the “I Am” statements (10:7 and 11). Verse 11 is the great statement of his purpose: I am the good shepherd. The good shepherd lays down his life for the sheep.
The feast of dedication (John 10:22-42).
This festival is not in Leviticus but comes from the period of the Maccabees or the intertestamental era. This is the 400 year interval between Malachi (OT) and Matthew (NT). They are celebrating the reopening of the temple after its desecration by Antiochus Epiphanes in the year 180 BC.
The resurrection of Lazarus (John 11:1-57)
Lazarus' death is presented as a result of deliberate delay by Jesus in responding to the message that Lazarus was sick. As with the man born blind, the death of Lazarus is presented as God’s means to glorify his Son. (John 11:4)
The death of Lazarus presents a strong challenge to his followers. Can we trust Jesus when everything seems to go against us?
The resurrection of Lazarus is the sign that the divinity of Jesus has begun to have a more direct and clearer impact on people as Lazarus was a man known by many.
The triumphal entry (John 12:12-26)
The Triumphal Entry is a proclamation of Jesus as king. But no one grasped the meaning at the time. "His disciples did not understand this at first, but when Jesus was glorified, then they remembered that this had been written of him, and that they had done these things to Him." (John 12:16) The quotations from the Psalms clearly state who Jesus is and what the crowd was doing.
Judged by the Word of Jesus (John 12:44-50)
Jesus announces the process by which God will judge the world. Jesus clearly states His relationship to His Father and expresses the nature of His own authority and the reason He is speaking as He does: the Father told Him to say it.
PARENTHESIS
The other layers in the Gospel of John--
The other layers in the Gospel of John--
In addition to the feasts, John also has other
presentations (or layers) of information that can be seen throughout the
Gospel. If one presents a particular
perspective on the Gospel of John, it is sometimes difficult to see any other. For example, there are
several situations and words or phrases that are repeated in the Gospel of John
which have to be kept in mind: 7 Signs, 7 hours, and 7 "I ams".
Seven Signs:
Often used synonymously with miracle. But sign is the root word in Greek. “It indicates a miracle viewed as a proof of divine authority and majesty.” (Hendriksen, p. 117) Each sign has the effect of pointing from the sign to the One doing the sign. As teacher, Scripture tells the truth but sometimes that truth is layered or incomplete.
1. Sign: Water to wine at wedding in Cana (John 2)
2. Sign: Nobleman’s child healed (John 4)
3. Sign: Healing the paralytic at Bethesda (John 5)
4. Sign: Multiplication of bread (John 6)
5. Sign: Jesus walks on water (John 6)
6. Sign: Healing the man born blind (John 9)
7. Sign: The resurrection of Lazarus (John 11)
THE SIGN: The Resurrection of Jesus (John 20)
Hours
Jesus says: "My hour has not yet come" (John 2:4, 7:6-8) (John explains, “his hour had not yet come” 7:30, and 8:20)
In John 12:20, some Greeks came to see Jesus. This arrival caused Jesus to speak of the time, “The hour has come for the Son of Man to be glorified.” (John 12:23)
"'Father, save me from this hour…." (John 12:27a)
"... His hour had come…. " (John 12:27 b, 13:1)
"The hour is coming and now has come…." (John 16:32)
"The hour has come…." (John 17:1)
"It is finished." (John 19:30)
I AM
"I am the Bread, Light, Door, the Good Shepherd, the Resurrection and the Life, the Way, Truth and Life, the Vine"
"I am the bread of life" (John 6:35, 41, 51)
"I am the light of the world" (John 8:12, 9:5)
"I am the door ... (John 10:7)
"I am the good shepherd (John 10:11)
"I am the resurrection and the life (John 11:25)
"I am the way, the truth and the life" (John 14:6)
"I am the vine (John 15:1)
"I AM", which is the translation of YHVH or Yahweh (Jehovah AV) is repeated seven times in the Gospel of John. The "I AM’s" which are listed below are claims of divinity from Jesus. It is important to identify those who affirm the divinity of Jesus.
"I am one that bears witness (John 8:18)
“I am from above "(John 8:23)
“…unless you believe that I AM, you will die in your sins.” (John 8:24)
"When you lift up the Son of Man, then you will know that I AM and that I do nothing on my own, but I speak these things as the Father taught me." (John 8:28)
"Before Abraham was, I AM" (John 8:58)
"I am the Son of God" (John 10:36)
"Jesus said to them, ‘I AM’.” (John 18:5)
"Jesus answered, ‘I have told you that I AM so if you are looking for me, let these go their way.’" (John 18:8)
The Father and I are one
The relationship between Sign and Speech
Leon Morris suggests a relationship between 7 signs and the 7 speech signals in the Gospel of John:
Sign - Speech
Water into wine (John 2:1-11) - born again (John 3:1-21).
The healing of the nobleman's son (John 4:46-54) - The living water (John 4:1-42).
Healing of a paralytic (John 5:18) - The divine Son (John 5:19-47).
Feeding the multitude (John 6:1-15) - The Bread of Life (John 6:22-65).
Jesus walks on water (John 6:16-21) - The Spirit gives life (John 7:1-52).
The blind man who regains his sight (John 9:1-41) - The light of the world (John 8:12-59).
The resurrection of Lazarus (John 11:1-57) - The Good Shepherd (John 10:1-42).
Other teachings
Spirit (Leon Morris)
Testimony
Sending – Jesus sends the apostles (17:18; 20:21; etc.), the Father sends Jesus (5:36,38; etc.), Jesus sends the Holy Spirit (14:26; 16:7; etc.)
Light
The second part of John (John 10:1-20:31)
John presents Jesus' death from chapter 10:1 on as the central idea of his book . In the first part, John presents Jesus as the I AM, as the fulfillment of the feasts of the Old Testament and as the Word of God. The second part begins with the parable of the Good Shepherd (John 10:1-21) and the book becomes more focused on the death and resurrection of Jesus. The key idea in the parable of the Good Shepherd is the idea that the Shepherd gives his life voluntarily for His sheep. (John 10:11,15, 17, 18a, 18b). The parable ends with 10:18, "No one takes it from me, but I lay it down of Myself. I have authority (power) to lay it down, and I have power to take it again. This commandment have I received from My Father.” Henceforth John focuses on the death of Jesus.
John has the habit of splicing paragraphs, sentences, topics and sections in his gospel. You can organize the first half using the signs and speeches. But the issue of the death of Jesus is spliced onto the last sign and speech.
The resurrection of Lazarus (John 11:1-57)
There are three reasons given which help to explain this section: 1) vs. 4 “…for God’s glory so that God’s Son may be glorified…”, 2) vs. 14 “Lazarus is dead, yet for your sake so that you may believe, I am glad I was not there.”, and 3) vs. 42 “…but I said this for the benefit of the people standing here, that they may believe that you sent me.” “I am glad for your sakes that I was not there (at the death of Lazarus), that you may believe.” (John 11: 15)
The prophecy of the high priest (John 11:46 to 53)
The resurrection of Lazarus seals the determination of Christ’s enemies to kill Him. They could not tolerate Jesus and the miraculous signs He was doing. "… It is expedient that one man should die for the people, so that the whole nation should not perish." (John 11:50) "... prophesied that Jesus would die for the nation, and not for that nation only, but to gather into one the children of God who are scattered abroad. "(John 11:52)
"I am the Bread, Light, Door, the Good Shepherd, the Resurrection and the Life, the Way, Truth and Life, the Vine"
"I am the bread of life" (John 6:35, 41, 51)
"I am the light of the world" (John 8:12, 9:5)
"I am the door ... (John 10:7)
"I am the good shepherd (John 10:11)
"I am the resurrection and the life (John 11:25)
"I am the way, the truth and the life" (John 14:6)
"I am the vine (John 15:1)
"I AM", which is the translation of YHVH or Yahweh (Jehovah AV) is repeated seven times in the Gospel of John. The "I AM’s" which are listed below are claims of divinity from Jesus. It is important to identify those who affirm the divinity of Jesus.
"I am one that bears witness (John 8:18)
“I am from above "(John 8:23)
“…unless you believe that I AM, you will die in your sins.” (John 8:24)
"When you lift up the Son of Man, then you will know that I AM and that I do nothing on my own, but I speak these things as the Father taught me." (John 8:28)
"Before Abraham was, I AM" (John 8:58)
"I am the Son of God" (John 10:36)
"Jesus said to them, ‘I AM’.” (John 18:5)
"Jesus answered, ‘I have told you that I AM so if you are looking for me, let these go their way.’" (John 18:8)
The Father and I are one
The relationship between Sign and Speech
Leon Morris suggests a relationship between 7 signs and the 7 speech signals in the Gospel of John:
Sign - Speech
Water into wine (John 2:1-11) - born again (John 3:1-21).
The healing of the nobleman's son (John 4:46-54) - The living water (John 4:1-42).
Healing of a paralytic (John 5:18) - The divine Son (John 5:19-47).
Feeding the multitude (John 6:1-15) - The Bread of Life (John 6:22-65).
Jesus walks on water (John 6:16-21) - The Spirit gives life (John 7:1-52).
The blind man who regains his sight (John 9:1-41) - The light of the world (John 8:12-59).
The resurrection of Lazarus (John 11:1-57) - The Good Shepherd (John 10:1-42).
Other teachings
Spirit (Leon Morris)
Testimony
Sending – Jesus sends the apostles (17:18; 20:21; etc.), the Father sends Jesus (5:36,38; etc.), Jesus sends the Holy Spirit (14:26; 16:7; etc.)
Light
The second part of John (John 10:1-20:31)
John presents Jesus' death from chapter 10:1 on as the central idea of his book . In the first part, John presents Jesus as the I AM, as the fulfillment of the feasts of the Old Testament and as the Word of God. The second part begins with the parable of the Good Shepherd (John 10:1-21) and the book becomes more focused on the death and resurrection of Jesus. The key idea in the parable of the Good Shepherd is the idea that the Shepherd gives his life voluntarily for His sheep. (John 10:11,15, 17, 18a, 18b). The parable ends with 10:18, "No one takes it from me, but I lay it down of Myself. I have authority (power) to lay it down, and I have power to take it again. This commandment have I received from My Father.” Henceforth John focuses on the death of Jesus.
John has the habit of splicing paragraphs, sentences, topics and sections in his gospel. You can organize the first half using the signs and speeches. But the issue of the death of Jesus is spliced onto the last sign and speech.
The resurrection of Lazarus (John 11:1-57)
There are three reasons given which help to explain this section: 1) vs. 4 “…for God’s glory so that God’s Son may be glorified…”, 2) vs. 14 “Lazarus is dead, yet for your sake so that you may believe, I am glad I was not there.”, and 3) vs. 42 “…but I said this for the benefit of the people standing here, that they may believe that you sent me.” “I am glad for your sakes that I was not there (at the death of Lazarus), that you may believe.” (John 11: 15)
The prophecy of the high priest (John 11:46 to 53)
The resurrection of Lazarus seals the determination of Christ’s enemies to kill Him. They could not tolerate Jesus and the miraculous signs He was doing. "… It is expedient that one man should die for the people, so that the whole nation should not perish." (John 11:50) "... prophesied that Jesus would die for the nation, and not for that nation only, but to gather into one the children of God who are scattered abroad. "(John 11:52)
Anointing for burial (John 12:1-11)
“Jesus said, ‘Let her alone; it was meant …for the day of my burial.’” (John
12:7)
Greeks Seek Jesus (John 12:20-26)
The arrival of the Greeks tells Jesus that his ministry to the Jews is over and death is near. He changes His discourse from, "…my time has not come…" to "…the time has come for the Son of Man to be glorified." (John 12:23) Jesus clearly identifies that He was going to die: "Truly I tell you, unless a grain of wheat falls into the earth and dies, it remains alone, but if it dies, it produces much fruit." (John 12:24) Jesus himself is giving the interpretation of his death.
Greeks Seek Jesus (John 12:20-26)
The arrival of the Greeks tells Jesus that his ministry to the Jews is over and death is near. He changes His discourse from, "…my time has not come…" to "…the time has come for the Son of Man to be glorified." (John 12:23) Jesus clearly identifies that He was going to die: "Truly I tell you, unless a grain of wheat falls into the earth and dies, it remains alone, but if it dies, it produces much fruit." (John 12:24) Jesus himself is giving the interpretation of his death.
Jesus announces His death (John 12:27-42) "Father, glorify your name."
(John 12:28)
Jesus`s summary of his ministry (John 12:44-50) Christ’s public
ministry is now over. Then HE said, "He who believes in
Me, believes not in Me but in Him who sent Me. And he who sees Me sees Him who sent Me. I am the Light that came into the world, that
whoever believes in Me should not abide in darkness. If anyone hears My words and does not believe,
I do not judge him as I came not to judge the world, but to save the world. He who rejects Me and does not receive My
words, has one who judges him: the word
that I have spoken will judge him in the last day. For I have not spoken on My own authority, but
the Father Himself who sent Me has commanded Me what I should say and how to
say it. And I know that his commandment
is eternal life, so what I speak, I say just what the Father has told me to say.”
(John 12:44-50)
The final Passover (John 13:1-20:31)
This part of John covers the events of a few weeks. The greater part is dedicated to one week, which includes Jesus’ preparation of the disciples for His crucifixion and resurrection. John the Baptist announced that Jesus was "... the Lamb of God who takes away the sin of the world." (John 1:29) So Jesus would die as a substitute lamb for His people.
Jesus shared with his disciples at the Passover dinner. (John 13:1-17:26) Jesus takes on the role of a servant and
washes His disciples’ feet. He also
calls his disciples to do the same. (John 13:1-19)
The traitor (Judas) is recognized and allowed to go his way. (John
13:21-30)
Jesus gives a "new commandment.” "A
new command I give you: love one another.
As I have loved you, so you must love one another. All men will know that you are my disciples
if you love one another.” (John 13:
34-5)
The 3 themes of
Jesus’ final meeting with His disciples
1) I will go away,
2) They (disciples) will
continue my mission. And,
3) They cannot do it alone so I will send my
Spirit.
Jesus was clear that the time had arrived.
He takes the role of the suffering
servant of Isaiah 53. He knows what is
happening and when it will happen. He is
going to prepare a dwelling place for His disciples; "... I will prepare a
place for you. And if I go and prepare a
place for you, I will come again….” (John 14:2-3) Jesus says, "I am the way, the truth and
the life. No one comes to the Father but
through Me." (John 14:6) The disciples
must continue His mission: "... he
who believes in Me, the works that I do shall he do also....” (John 14:12) When He was resurrected, He also said,
"As the Father has sent me, even so I send you." (John 20:21) Jesus will send the Comforter, that is, the
Holy Spirit to enable them to fulfill their mission. (John 15: 26-7) The Spirit will lead them to the truth and to
remember all that Jesus had said.
"I am the vine.” (John 15:1) Context: Jesus had finished telling the
parable of the vine a few days before (Matthew 21:23-27, Mark 12:1-12 and Luke
20:9-18). In these stories the vine
represents Israel and the tenants are the priests and religious leaders who
prevent the people from understanding the message of God. Jesus is coming on behalf of the owner of the
vineyard who is God himself.
Here
in John 15 Jesus identifies himself as the people of God. In the Old Testament, God’s vine is His
people. Jesus is about to take the sin
of the people of God upon Himself. He is
representative of the people of God. He
is a substitute for the people. If one
is not in Christ, he has no part in the people of God. (John 15:2-7)
Jesus
will send the Comforter, that is, the Holy Spirit to enable them to fulfill
their mission. (John 15: 26-27)
The
Spirit will lead them to the truth but will not speak on His own authority but
will speak whatever He hears. (John 16:12-13) Being in Christ means to be in His Word. Any Christianity separated from His Word is not
Christianity.
Jesus intercedes for His followers (John 17:1-26)
Jesus is crucified and risen (John 18:1-20:31) John also records the death of
Jesus in detail that all may understand that Jesus really was dead. Death is
necessary for there to be a resurrection.
John
demonstrates the importance of women in Jesus' resurrection appearances. Women were first to the tomb and first to see
their resurrected Lord. This was counter
to first century culture in which women's testimony was not valued.
After
Jesus was raised from the dead, He refers to His disciples as His
brothers. This follows the Old Testament
prophecy (Psalm 22: 22) that Messiah will refer to his disciples as, “…His
brethren.” (Hebrews 2: 12 puts the
announcement of the Gospel in the context of singing praise to the Lord). This
is also confirmed in Hebrews 2:12, "I will declare Your name to my
brethren, in the midst of the congregation I will sing hymns."
Jesus commissions his disciples (John 20:21) "As the Father has
sent me, so I will send you.” (John 20:21)
Thomas comes to believe in the resurrected Christ (John 20:24-29)
The purpose of John: This is John’s thesis statement and the reason John wrote
his gospel: "... these are written that you may believe that Jesus is the
Christ, the Son of God, and that believing you may have life in His name."
(John 20:31)
John's epilogue, Peter and John (John 21:1-25) Jesus restores Peter
and explains how he (Peter) is going to die. Jesus makes it clear that John also is going
to die before He (Jesus) returns to earth.
Bibliography
Bibliography
Donald A. Carson, John, IVP.
Gordon Fee, "John" in Douglas Stewart and Gordon Fee, How to Read the Bible: Book by Book, Zondervan.
William Hendriksen, The Gospel According to John, The Lighthouse.
Eldon Ladd, Theology of the New Testament, CLIE.
Leon Morris, Jesus Is Thehe Christ, CLIE.
Leon Morris, The Gospel According To John, CLIE.
Frank Thielman, New Testament Theology, Zondervan.
Donald A. Carson, John, IVP.
Gordon Fee, "John" in Douglas Stewart and Gordon Fee, How to Read the Bible: Book by Book, Zondervan.
William Hendriksen, The Gospel According to John, The Lighthouse.
Eldon Ladd, Theology of the New Testament, CLIE.
Leon Morris, Jesus Is Thehe Christ, CLIE.
Leon Morris, The Gospel According To John, CLIE.
Frank Thielman, New Testament Theology, Zondervan.
Moore distance education, John And His Epistles, Moore Theological College.
Donald Guthrie, "John" in New Bible
Commentary Revised, Eerdmans
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