REVIEW
A.
At this point in examination—not interested in historical Jesus
B.
Matthew, Mark, and Luke: distinctive shape to the same basic
story of Jesus by editing and altering their shared traditions
C.
Close reading of their presentations tell us about them as
conveyers of the tradition more than it informs us about Jesus
For example: Tradition holds that Jesus performed miracles
However: The how, when, the actual dialogue, the consequences of
any one miracle are always the creation of the author (based on
their agenda, bias and convictions)
A.
Therefore: what we glean from a scholarly study of the
gospels is specific insight into the author and only general
knowledge about the subject
TUTORIAL
a.
b.
c.
d.
e.
f.
g.
Read carefully the story of the Samaritan woman at the well
(John 4:1-44)
How do the people who converse with Jesus come across to you as
a reader?
How does Jesus come across in his dialogue with them?
What is a typical feature of the dialogue that Jesus has both with the
woman and with his own disciples?
How do these conversations compare with the one Jesus had back
in chapter 3:1-21 with Nicodemus?
In terms of words expressed, how does the Jesus of John compare
with the Jesus of the Synoptic gospels?
What do you notice about content, volume and vocabulary in John
that is not evident in the Synoptics?
What do you think of this Jesus in John's Gospel?
AUTHORSHIP
A.
This gospel has always been attributed to a John, whom
Irenaeus says was the disciple of the Lord who wrote at
Ephesus (Against Heresies III.1.1)
B.
Narrative itself invites speculation concerning an anonymous
disciple (John 1:35–42; 18:15-18)
C.
•
Identified as one “whom Jesus loved” (13:23; 19:26; 20:2-9)
•
Identified as an authoritative witness (19:35; 21:20-24)
•
John, the disciple, is never mentioned in the gospel (21:2 only
refers to “the sons of Zebedee” who were John and James)
John more fundamentally transmutes the story of Jesus as a
whole, giving the term “Gospel” still another dimension
INTRODUCTION
A.
If it can be said that:
The historical Jesus proclaimed the kingdom of God
and the early church proclaimed Jesus
then in the Fourth Gospel, Jesus proclaims himself
INTRODUCTION
B.
Jesus is presented as:
•
The worker of signs which declare him as equal to God
•
The one from the heavenly world:
•
Who knows all things
•
Who descends to the world
•
Who reveals his glory before disciples and mankind
•
Who returns to that heavenly world from which he
came
INTRODUCTION
C.
For the writer of the gospel:
•
It is the significance of the Christ that matters not the
details about Jesus
•
Jesus was, is and always will be the divine Son of God
OUTLINE
A.
The prologue (1:1-18)
B.
The Revelation of Jesus to the World (1:19-12:50)
C.
Jesus’ Special Revelation to His Disciples and His
Return to the Father (13:1-20:31)
D.
The Epilogue (21:1-25)
OUTLINE
A.
The prologue (1:1-18)
Introduces 2 concepts
1.
The idea of the Word (logos) becoming flesh
a.
This borrowing from Greek thought is unique to John
b.
It is an eternal and universal ‘reason’
c.
It expresses the status of the pre-incarnate Christ
d.
It, the Word, was BEFORE CREATION
e.
It, the Word, was the AGENT OF CREATION
f.
It, the Word, became flesh
OUTLINE
A.
The prologue (1:1-18)
Introduces 2 concepts
2.
The Sonship (Messiahship) of Jesus
a.
Different interpretations of when it this was realized among
early Christians
i.
One early interpretation: Sonship began at resurrection
ii.
Mark: Sonship began at the baptism
iii.
Matthew/Luke: Sonship from birth
iv. John: Sonship is eternal (higher Christology)
OUTLINE
B.
The Revelation of Jesus to the World (1:19-12:50)
1.
This status was revealed through SIGNS & SERMONS
1:12
1:13
•
But to all who received him, who believed in his name,
he gave power to become children of God,
who were born, not of blood or of the will of the flesh or
of the will of man, but of God
A status only recognized by the “children of God”
OUTLINE
B.
The Revelation of Jesus to the World (1:19-12:50)
SERMONS are more the author’s meditations than the
actual words of Jesus
2.
Note the use of John the Baptist
1:6
1:7
There was a man sent from God,
whose name was John.
He came as a witness to testify to the light,
so that all might believe through him
•
John the Baptist simply points him out
•
John the Baptist does not baptize Jesus!
OUTLINE
B.
The Revelation of Jesus to the World (1:19-12:50)
3.
FIRST SIGN of Jesus (2:1-12)
a.
Marriage feast at Cana of Galilee
•
Six stone jars filled with water transformed into wine
•
Quality far exceeded previous wine
•
Jews = water and stone jars; Jesus = wine
•
Symbolizing Jesus as the bringer of a better “new”
OUTLINE
B.
The Revelation of Jesus to the World (1:19-12:50)
4.
FIRST SIGN followed by FIRST SERMON
Cleansing of the Temple (1st in John; last in Synoptics)
a.
•
2:19
•
Declared replacement of temple with “his body”
Jesus answered them, “Destroy this temple,
and in three days I will raise it up.”
Symbolizing Jesus as the bringer of a better “new”
OUTLINE
B.
The Revelation of Jesus to the World (1:19-12:50)
5.
Theme of NEWNESS repeated twice more in dialogues
a.
With the Pharisee Nicodemus (3:1-21)
•
Unlike the Synoptics, John has Jesus give very long
speeches
•
Often an issue is raised and Jesus responds —
confusing whomever he is talking to
•
Further dialogue develops the central theme
OUTLINE
B.
The Revelation of Jesus to the World (1:19-12:50)
5.
Theme of NEWNESS repeated twice more in dialogues
a.
With the Pharisee Nicodemus (3:1-21)
•
Theme of “new birth” for entrance into kingdom
3:3 Jesus answered him, “Very truly, I tell you, no one
can see the kingdom of God without being born from
above.”
[Note: Greek anothen = “born again/from above]
3:4 Nicodemus said to him, “How can anyone be born
after having grown old? Can one enter a second
time into the mother’s womb and be born?”
•
Nicodemus takes it literally; Jesus means it spiritually
OUTLINE
B.
The Revelation of Jesus to the World (1:19-12:50)
5.
Theme of NEWNESS repeated twice more in dialogues
a.
With the Pharisee Nicodemus (3:1-21)
•
Writer has a pronounced affection for symbolism
•
Also likes words with double meanings
Examples: “again”/“above”; “spirit”/“wind”
•
Also uses many contrastive expressions
Examples: “earthly”/“heavenly”; “light”/“darkness”;
“spirit”/“flesh”
OUTLINE
B.
The Revelation of Jesus to the World (1:19-12:50)
5.
Theme of NEWNESS repeated twice more in dialogues
b.
With the Samaritan woman at the well (4:1-42)
•
Also emphasizes the aspect of newness
•
Discussion of living water granting eternal life
•
Discussion of “new” worship (see next slide)
4:21 Jesus said to her, “Woman, believe me, the hour is
coming when you will worship the Father neither
on this mountain [Mt Gerizim] nor in Jerusalem.
4:22 You worship what you do not know; we worship
what we know, for salvation is from the Jews.
4:23 But the hour is coming, and is now here, when the
true worshipers will worship the Father in spirit
and truth, for the Father seeks such as these to
worship him.
4:24 God is spirit, and those who worship him must
worship in spirit and truth.
OUTLINE
B.
The Revelation of Jesus to the World (1:19-12:50)
6.
SECOND SIGN of Jesus (4:46-54)
•
The healing of the official’s son
•
Healed without Jesus actually visiting the child
•
Immediately followed by . . .
OUTLINE
B.
The Revelation of Jesus to the World (1:19-12:50)
7.
THIRD SIGN of Jesus (5:1-18)
•
5:17
5:18
•
Man at the pool of Bethzatha in Jerusalem on Sabbath
But Jesus answered them, “My Father is still working,
and I also am working.”
For this reason the Jews were seeking all the more to
kill him, because he was not only breaking the sabbath,
but was also calling God his own Father, thereby making
himself equal to God.
Explains the animosity of the Jews
OUTLINE
B.
The Revelation of Jesus to the World (1:19-12:50)
8.
SERMON of Jesus (5:19-41)
•
Essentially to declare the three witness of Jesus’
authority
i.
John the Baptist (5:31-35)
ii.
Jesus’ works (5:36)
iii.
The Father who sent him (5:37-47)
OUTLINE
B.
The Revelation of Jesus to the World (1:19-12:50)
9.
FOURTH SIGN of Jesus (6:1-14)
•
Feeding the five thousand with loaves and fishes
•
Followed immediately with the next sign
10.
FIFTH SIGN of Jesus (6:15-21)
•
Walking on the sea (power over water)
•
These two signs are then followed by two SERMONS
OUTLINE
B.
The Revelation of Jesus to the World (1:19-12:50)
11.
SERMONS of Jesus (6:22–8:59)
a.
Jesus as bread of life (6:22-71)
6:54
Those who eat my flesh and drink my blood have
eternal life.
•
Sacramental interpretation of Eucharist is evident
•
Note that there is no celebration of the Passover meal
with Jesus and his disciples (as in the Synoptics) in
John—no first Eucharist!
OUTLINE
B.
The Revelation of Jesus to the World (1:19-12:50)
11.
SERMONS of Jesus (6:22–8:59)
b.
Jesus as the one sent by God (chs. 7-8)
•
Jesus proclaims it (7:25-36)
•
Proclaims to be the source of living water (7:37-39)
•
Proclaims to be the light of the world (8:12-59)
•
Makes blanket condemnation of “the Jews”
8:44
You are from your father the devil, and you choose
to do your father’s desires.
OUTLINE
B.
The Revelation of Jesus to the World (1:19-12:50)
12.
SIXTH SIGN of Jesus (9:1-17)
•
Healing the blind man at the Pool of Siloam
•
Followed by dialogue between them
•
The healed man bears witness to Jesus (9:18-34)
•
SERMON of Jesus as door of the sheepfold and as
the good shepherd (10:1-38)
•
Interrelationship between SIGN, dialogue and
discourse (sermon) “The Question of Discipleship”
OUTLINE
B.
The Revelation of Jesus to the World (1:19-12:50)
12.
SIXTH SIGN of Jesus (9:1-17)
•
Healed man banned from synagogue due to his
confession of Jesus
•
The author is making Jesus relevant for his day
•
The church and the synagogue are in conflict
•
This discourse assures converts Jesus is the true
shepherd
10:11 “I am the good shepherd. The good shepherd lays
down his life for the sheep.”
OUTLINE
B.
The Revelation of Jesus to the World (1:19-12:50)
13.
SEVENTH and final SIGN of Jesus (11:1-44)
•
The raising of Lazarus
•
Sign of the resurrection of Lazarus (dead 4 days)
forms a point of departure for this section
•
Chief priests and Pharisees react by plotting Jesus’
death in order to preserve the peace with Rome
•
Many believed because of this one sign, yet . . .
OUTLINE
B.
The Revelation of Jesus to the World (1:19-12:50)
14.
Consequences (11:45–12:50)
12:37 Although he had performed so many signs in their
presence, they did not believe in him.
•
Jesus then concludes:
12:48 The one who rejects me and does not
receive my word has a judge; . . .
OUTLINE
Jesus’ Special Revelation to His Disciples and His
Return to the Father (13:1-20:31)
C.
John’s Passion Narrative (trial, crucifixion, resurrection)
1.
•
Narrative portions follow synoptic tradition loosely
•
Major differences:
i.
Interpretation of the last supper (not a Passover meal)
ii.
Omission of the Eucharistic words
iii.
Different date of the crucifixion
iv. Insertion of a lengthy discourse during farewell meal
OUTLINE
Jesus’ Special Revelation to His Disciples and His
Return to the Father (13:1-20:31)
C.
John’s Passion Narrative (trial, crucifixion, resurrection)
1.
•
Narrative introduces new themes:
i.
15:1-11 Jesus the True Vine; branches with fruit are
the true disciples; non-fruited branches will be cut
off (cf. Paul)
ii.
15:18-16:11 Hatred of the world for Christians
(again, a sense of John’s community and what they
are experiencing)
OUTLINE
Jesus’ Special Revelation to His Disciples and His
Return to the Father (13:1-20:31)
C.
John’s Passion Narrative (trial, crucifixion, resurrection)
1.
•
Narrative concludes:
20:30 Now Jesus did many other signs in the presence of
his disciples, which are not written in this book.
20:31 But these are written so that you may come to
believe that Jesus is the Messiah, the Son of God,
and that through believing you may have life in his
name.
•
But wait . . .
OUTLINE
D.
The Epilogue (21:1-25)
•
An appearance unique in John of Jesus with his disciples
•
Also meant to clarify “misunderstanding” about the
author
•
21:23
So the rumor spread in the community that this
disciple would not die. Yet Jesus did not say to him
that he would not die, but, “If it is my will that he
remain until I come, what is that to you?”
21:24
This is the disciple who is testifying to these things
and has written them, and we know that his testimony
is true.
Suggests that the same author did not write the final
chapter
DATE OF CRUCIFIXION
Recognizing An Author’s Agenda
A.
•
The story in a literary text often may not match history
•
What happened in the historical and social texts does not
always correspond with what happens in the narrative
world of the text created by an author
•
When this happens, scholars seek to learn why an author
changes the “tradition” that is before him
•
Reading the text carefully can aid in uncovering the
author’s agenda or purpose in adjusting the tradition
DATE OF CRUCIFIXION
B.
All Four Gospels Agree
•
Jesus crucified on the FRIDAY (day of Sabbath prep)
(Matt 27:62; Mk 15:42; Lk 23:54; Jn 19:31)
•
BUT on what date was he executed?
•
Remember:
1.
Jewish Passover is the 15 Nissan (no matter what day of
the week it is—it is always on the same date of the month!)
2.
Passover preparation begins the day before
3.
A new day begins at SUNSET not sunrise
DATE OF CRUCIFIXION
The Date of Jesus’ Execution (MARK)
C.
MARK 14:12
On the first day of Unleavened Bread, when the Passover
lamb is sacrificed, his disciples said to him, “Where do you want
us to go and make the preparations for you to eat the Passover?”
•
They made preparations for Passover the DAY BEFORE
the Passover itself (Thursday)
•
On the 14 NISAN (at noon) the Passover lamb is
sacrificed
DATE OF CRUCIFIXION
The Date of Jesus’ Execution (MARK)
C.
MARK 14:17-18
When it was evening, he came with the twelve. And when they
had taken their places and were eating, Jesus said, “Truly I tell
you, one of you will betray me, one who is eating with me.”
•
They gathered to eat the Passover meal that night which
is the NEXT DAY, the evening of the 15 NISAN
•
Later that same night Jesus went to the Mount of Olives,
was arrested, was put before the Sanhedrin
•
The next morning, Jesus was taken before Pontius
Pilate, executed, and buried—all before sundown and all
on the 15 NISAN
DATE OF CRUCIFIXION
The Date of Jesus’ Execution (JOHN)
D.
JOHN 13:1
Now before the festival of the Passover, Jesus knew that his
hour had come to depart from this world and go to the Father.
•
We are explicitly told that it is BEFORE the Passover but
no day is indicated
DATE OF CRUCIFIXION
The Date of Jesus’ Execution (JOHN)
D.
JOHN 18:28
Then they took Jesus from Caiaphas to Pilate’s headquarters. It
was early in the morning. They themselves did not enter the
headquarters, so as to avoid ritual defilement and to be able to
eat the Passover.
•
Jewish leadership avoided ritual defilement in order to
eat Passover which means they have not had the
Passover meal yet
•
We know that it is Friday but what date would this be?
•
14 Nissan
DATE OF CRUCIFIXION
The Date of Jesus’ Execution (JOHN)
D.
JOHN 19:14
Now it was the day of Preparation for the Passover; and it was
about noon. He said to the Jews, “Here is your King!”
•
The day of preparation is on 14 NISAN
•
Around noon the Passover lamb is sacrificed
•
John clearly wants Jesus to be the sacrificial lamb
•
He therefore moves the date of arrest, trial and execution
to the day of Passover preparation
•
Can you guess which is the only Gospel that identifies
Jesus as the Lamb of God?
DATE OF CRUCIFIXION
The Date of Jesus’ Execution (JOHN)
D.
JOHN 1:29
The next day he saw Jesus coming toward him and declared,
“Here is the Lamb of God who takes away the sin of the world!
JOHN 1:36
And as he watched Jesus walk by, he exclaimed, “Look, here is
the Lamb of God!”
•
John foreshadows his personal theological interpretation
of Jesus’ execution
DATE OF CRUCIFIXION
E.
Conclusion
•
Mark, Matthew and Luke record Jesus as executed on
the 15 Nissan
•
John pushes the execution back one day to the 14
Nissan
•
All four narratives agree on main points — Jesus died by
order of the Romans during the Passover season
•
However, the literary text simply does not match-up with
the historical/social text
•
Gospel of John author wants to symbolize the death, not
report it
GOSPEL OF JOHN
A.
Introduction
•
Visual Bible International produced it
•
In 2002, they hired various OT/NT scholars to be on a
committee:
•
To oversee the authenticity of production
•
Though sometimes advice was ignored
Examples: stirrups and Mary Magdalene
•
•
To add insight into interpreting the text visually
It was decided to use the Good News Version
GOSPEL OF JOHN
B.
Difficulty of moving from literary to
visual medium
•
Many unnamed speakers and redundant narration —
who should speak on film?
•
Who to put in any particular scene?
•
Raises all kinds of class, gender, cultural issues
•
Where do you place a scene?
•
How does an actor deliver his or her line?
GOSPEL OF JOHN
C.
HISTORICAL BACKGROUND
•
JESUS, SON OF GOD
i.
ii.
•
THE WORLD OF JESUS
i.
ii.
•
Write these
answers
down
What was life like in the first century?
What were Jewish beliefs and expectations?
WORD FOR WORD
i.
D.
How is Jesus presented differently in the
Gospel of John than in the Synoptics?
Is he simply a religious figure or more?
What were the challenges in making a film based on the text?
PRODUCTION DESIGN
Screenwriter - John Goldsmith