João 3
16 Porque Deus amou ao mundo de tal maneira
que deu o seu Filho unigênito,
para que todo o que nele crê
para que todo o que nele crê
não pereça, mas tenha a vida eterna.
1. Estudos no Evangelho de João
Estudos
bíblicos
no Evangelho de João
no Evangelho de João
Lição 1
A Triste Realidade do Homem
Descobrimento Pessoal
Lição 2
Deus Apresenta a Solução
Para a Triste
Realidade do Homem
Lição 3
A Salvação Que Deus Oferece
Lição 4
A Qualidade de Vida Que Deus Oferece
Estudo no Evangelho de João
Lição 1
Lição 2
Lição 3
Lição 4
Primeira Igreja Batista do Rio de Janeiro-RJ
Estudo no Evangelho de João
Estudo 1: A revelação de Deus (João cap. 1 )
Estudo 2: As primeiras ações no ministério
terreno (João cap.2)
Estudo 3: O novo nascimento (João cap.3)
Estudo 4: A missão de Cristo (João caps. 4 e 5
)
Estudo 5: O ministério se amplia (João caps. 6
e 7)
Estudo 6: Perdão e cura (João caps. 8 e 9)
Estudo 7: Jesus, o bom pastor (João cap. 10)
Estudo 8: O início do fim: a chegada a Jerusalém
(João cap. 11 e 12)
Estudo 9: Um momento difícil (João cap. 13 )
Estudo 10: A promessa do Espírito Santo (João caps.
14 e 15)
Estudo 11: A missão do consolador (João caps.
16 e 17)
Estudo 12: Sofrimento e morte de Cristo (João caps.
18 e 19)
Estudo 13: Ressurreição e vida (João caps. 20
e 21)
Estudo bíblico
para novos convertidos
para novos convertidos
2. Studies in the Gospel of John
The Gospel of John
Light Overcomes
Darkness
Part
One: The Light Shines
John
1 – 12
Unit 1:
Lesson 1 God Lives with Us John 1:1-18
Lesson 2 Jesus Shows His Glory John 2:1-11
Lesson 3 Jesus’ Authority as the Son of God John
2:13-25
Lesson 4
A Teacher Talks with Jesus John 3:1-16
Lesson 5 The Well of Life that Lasts Forever John 4:4-30,
39-42
Lesson 6 Signs-Faith or True Faith John 4:43-54
Lesson 7 Who’s in Charge Here? John 5:1-24, 31-40
Lesson 8 Hungry for…? John 6:1-20, 25-35, 48-51,
66-69
Lesson 9 Conflict Over Jesus John 7:1-31, 37-43
Lesson 10 Seeing and Believing John 9:1-22, 24-41
Lesson 11 Decision Time John 10:22-42
Lesson 12 Jesus Raises the Dead John 11:14-53
Lesson 13 The Hour is Near John 11:55-57; 12:20-37,
44-50
The Gospel of John
Part
Two: Light Overcoming Darkness
John
13 – 21
Unit 1: Jesus’
Parting Message
Lesson 1 Jesus’ New Way John 13:1-17
Lesson 2 Jesus—Truly the Way John 13:31-14:14
Lesson 3 The Spirit—God with Us Forever John 14:15-18,
25-27; 15:26-16:16
Lesson 4 The Fruitful Life John 15:1-17
Lesson 5 Jesus Prays for His Followers John 17:1-26
Unit 2: Jesus’
Trial and Death on the Cross
Lesson 6 Judging Jesus John 18:15-27, 18:37-19:8,
14-16
Lesson 7 It Is Finished John 19:16-30, 38-42
Unit 3: Jesus’
Resurrection
Lesson 8 Good News about Jesus John 20:1-18
Lesson 9 Sent by Jesus John 20:19-23
Lesson
11 Lord of All Time John 21:1-23
Slide 1
The Gospel According to John J. Brian
Tucker, Ph.D. Moody Theological Seminary
Slide 2
2 John I. John’s Key Facts II. John’s
Structure III. Theological Themes in John IV. Does John 7:53-8:11 Belong in the
Bible?
Slide 3
KEY FACTS Author: John Date: Mid- or
late 80s or early 90s Provenance: Ephesus Destination: Ephesus; ultimately,
universal audience Purpose: To demonstrate that Jesus is the Messiah so that
people would believe in him and have eternal life (20:30–31) Theme: Selected
signs show that Jesus is the Messiah Key Verse: 3:16
Slide 4
INTRODUCTION John’s Gospel, together
with the book of Romans, may well be considered the highest peak in the
landscape of NT theology. John’s Gospel penetrates more deeply into the mystery
of God’s revelation in his Son than the other canonical Gospels and perhaps
more deeply than any other biblical book.
Slide 5
INTRODUCTION Over the course of
history, John’s Gospel has exercised a remarkable influence. John’s
Christology, particularly affirmations of Jesus’ deity and of his human and
divine natures, has decisively shaped the formulations adopted by the early
church councils and creeds.
Slide 6
HISTORY Authorship Date Provenance
Destination Occasion Purpose
Slide 7
Authorship John’s Gospel, like the
Synoptics, is formally anonymous. The author left tantalizing clues in his
Gospel to his identity, which, when examined in conjunction with the testimony
of the early church fathers, points convincingly to authorship by John, the son
of Zebedee and apostle of Jesus Christ.
Slide 8
Authorship: Internal Evidence The
author identified himself as “the disciple whom Jesus loved” (21:20, 24), a
prominent figure in the Johannine narrative (13:23; 19:26; 20:2; 21:7, 20). The
author used the first person in 1:14, “we have observed His glory,” revealing
that he was an eyewitness to the accounts contained in his Gospel. The “we” of
1:14 refers to the same people as does 2:11, Jesus’ disciples. Thus the writer
was an apostle, an eyewitness, and a disciple of Jesus.
Slide 9
The expression, “the disciple Jesus
loved,” first appears in 13:23 at the Last Supper where only the Twelve were
gathered (Matt 26:20; Mark 14:17; Luke 22:14), indicating that “the disciple
Jesus loved” must have been one of the Twelve. Since the author never referred
to himself by name, he cannot be any of the named disciples at the Last Supper:
Judas Iscariot (13:2, 26–27), Peter (13:6–9), Thomas (14:5), Philip (14:8–9),
or Judas the son of James (14:22). Authorship: Internal Evidence
Slide 10
The disciple that Jesus loved is also
one of seven other apostles: “Simon Peter, Thomas (called ‘Twin’), Nathanael
from Cana of Galilee, Zebedee’s sons, and two others of His disciples” (21:2;
see 21:7). Peter and Thomas have already been eliminated. Nathanael is also
ruled out as a possible author since the author remains unnamed in John’s
Gospel. Authorship: Internal Evidence
Slide 11
The author must be either one of
“Zebedee’s [two] sons” or one of the “two other of [Jesus’] disciples.” Of the
two sons of Zebedee, James and John, James can safely be ruled out since he was
martyred in the year 42 (see Acts 12:2). Authorship: Internal Evidence
Slide 12
The remaining three possibilities are
John the son of Zebedee and the “two other disciples.” These latter two could
be Matthew (Levi), Simon the Zealot, James the son of Alphaeus, Bartholomew, or
Thaddaeus. Authorship: Internal Evidence
Slide 13
Matthew is an unlikely candidate since
a Gospel is already attributed to him. Simon the Zealot, James the son of
Alphaeus, Bartholomew, and Thaddaeus are unlikely candidates due to their
historical obscurity and lack of historical support . This leaves John the son
of Zebedee as the most likely option. Authorship: Internal Evidence
Slide 14
Authorship: External Evidence Irenaeus
(c. 130–200) attributed John’s Gospel to John the apostle: “John the disciple
of the Lord, who leaned back on his breast, published the Gospel while he was a
resident at Ephesus in Asia” (Against Heresies 3.1.2). Clement of Alexandria
(c. 150–215) followed suit: “John, last of all ... composed a spiritual Gospel”
(quoted by Eusebius, Eccl. Hist. 6.14.7). From this point forward, the church
unanimously attributed authorship to the apostle John for almost 18 centuries with
virtually no dissent.
Slide 15
Those who doubt apostolic authorship
take their point of departure from a quote of Papias (c. 60–130) by Eusebius
(c. 260–340). Papias appeared to refer to a John other than the apostle: “And
if anyone chanced to come who had actually been a follower of the elders, I
would enquire as to the discourses of the elders, what Andrew or what Peter
said, or what Philip, or what Thomas or James, or what John or Matthew or any
other of the Lord’s disciples; and the things which Aristion and John the
Elder, disciples of the Lord, say” (Eusebius, Eccl. Hist. 3.39. 4–5, emphasis
added). Authorship: External Evidence
Slide 16
If these two Johns were different
people, the Gospel bearing that name could have been penned by either one. It is
more likely that Papias referred to John the son of Zebedee by two different
names, distinguishing between deceased eyewitnesses of Jesus’ ministry and
those who were still alive in his day. Authorship: External Evidence
Slide 17
The Synoptic Gospels and Paul’s letters
also provide corroborating data for John’s authorship. The author of John’s
Gospel consistently shows “the disciple Jesus loved” to be a close companion of
Peter (13:23–24; 18:15–16; 20:2–9; 21:7, 20–23), while other NT writers also
note the close companionship of the apostles John and Peter (Luke 22:8; Acts
1:13; 3:1–4:23; 8:14–25; Gal 2:9). Authorship: External Evidence
Slide 18
Authorship: Conclusion A close
examination of all the available internal and external evidence provides
plausible grounds for the following three conclusions about the authorship of
John’s Gospel: (1) The author is an apostle and eyewitness (1:14; see 2:11;
19:35). (2) He is one of the Twelve (13:23; see Mark 14:17; Luke 22:14). (3) He
is John, the son of Zebedee.
Slide 19
Date John most likely wrote his Gospel
in the mid 80s or early 90s based on the following evidence. (1) Although the
Synoptics and Pauline letters refer to Jesus’ divinity, it seems that
sufficient time needed to elapse after Jesus’ resurrection in order for John to
articulate his theology in those terms. (2) The Gospel was most likely written
10 to 20 years after the year 70, since a certain amount of time had to pass
between the temple’s destruction and the Gospel’s composition.
Slide 20
Date (3) John’s Gospel lacks reference
to the Sadducees. Since they play such an important role in the Synoptics
(written prior to John) and since they were less influential after the
destruction of the temple, their omission in John makes sense if he wrote subsequent
to the temple’s demise. (4) John’s use of the designation “Sea of Tiberias” in
clarifying the “Sea of Galilee” (6:1; 21:1) suggests a mid-80/early 90 date of
composition. Herod Antipas founded the city of Tiberias on the Galilean
seashore around AD 17–18. Gradually, the Sea of Galilee took on the name “Sea
of Tiberias.” On a popular level this shift probably took place in the 80s or
90s.
Slide 21
Date (5) If Thomas’s confession of
Jesus as “my Lord and my God” is intended to evoke associations of emperor
worship under Domitian (81–96), this would seem to require a date subsequent to
81.
Slide 22
Date Thus a date of composition in the
mid-80s or early 90s best fits all the evidence. This date also allows plenty
of time for the Gospel to gain the popularity needed for a copy (Ã52)
to make it to Egypt by c. 135.
Slide 23
Provenance Early patristic testimony
lends support to the notion that John wrote his Gospel in Ephesus. Eusebius
stated that after the Jewish War (66–73) dispersed the early apostles, John went
to serve in Asia (Eccl. Hist. 3.1.1), which placed him in or near Ephesus
during the 80s and 90s. Irenaeus wrote that “John, the disciple of the Lord ...
published the gospel while living in Ephesus in Asia” (Against Heresies 3.1.2
[c. 130–200]).
Slide 24
Destination John does not explicitly
identify his audience. It is reasonable to assume that people living in and
around Ephesus, primarily Diaspora Jews and Gentiles, were at least part of his
intended readership.
Slide 25
Destination John’s Gospel, like the
other canonical Gospels, was likely written for “all Christians” rather than
for readers in only one geographical location. John most likely wrote with
Diaspora Jews, proselytes, and other Gentiles in mind without intending to
limit his audience to any one group.
Slide 26
Occasion The destruction of the
Jerusalem temple in the year 70 was a traumatic event that left Judaism in a
national and religious void and caused Jews to look for ways to continue their
ritual and worship. It is likely that the temple’s destruction served as one of
the major catalysts for John to write his Gospel.
Slide 27
Occasion The destruction of the temple
threw late first-century Jews into turmoil. John likely saw a window of
opportunity for Jewish evangelism, seeking to encourage fellow believers to
reach out to their Jewish and Gentile neighbors in the Diaspora. He did so by
arguing that the crucified and risen Messiah providentially replaced the temple
(2:18–22; see 1:14; 4:21–24) and fulfilled the symbolism inherent in Jewish
festivals (especially 5–12).
Slide 28
Occasion Three important factors—the
temple’s destruction, the Gentile mission, and Gnostic thought—combined as
possible occasions for John’s Gospel.
Slide 29
Purpose Toward the end of his Gospel,
John stated his purpose as follows: “But these [signs] are written so that you
may believe Jesus is the Messiah, the Son of God, and by believing you may have
life in his name” (20:31). On a surface reading, “so that you may believe”
suggests an evangelistic purpose, that is, leading John’s readers to first-time
faith in Jesus as Messiah.
Slide 30
Purpose It seems that John’s purpose
encompassed both aspects, evangelism of unbelievers and edification of
believers, and that John pursued an indirect evangelistic purpose, aiming to
reach an unbelieving audience through the Christian readers of his Gospel.
Slide 31
LITERATURE Literary Plan Outline
Slide 32
Literary Plan John’s Gospel breaks down
into four parts: An introduction (1:1–18) “The Book of Signs” (1:19–12:50)
focusing on Jesus’ messianic “signs” for the Jews “The Book of Exaltation”
(13:1–20:31) anticipating Jesus’ exaltation with the Father subsequent to his
crucifixion, burial, and resurrection An epilogue (chap. 21)
Slide 33
With regard to the structure of “The
Book of Signs,” many believe, on the basis of literary inclusios, that this
unit is made up of two major cycles narrating Jesus’ ministry, a “Cana cycle”
(2:1–4:54; see 2:11; 4:54) and a “festival cycle” (5:1–10:42; see 1:19–34;
10:40–41). Literary Plan
Slide 34
Chapters 11–12 represent a transition
from “The Book of Signs” to “The Book of Exaltation,” featuring Jesus’
climactic “sign,” the raising of Lazarus, which, in turn, foreshadows Jesus’
own resurrection. Literary Plan
Slide 35
The “Book of Exaltation” breaks down
into the Farewell Discourse (13–17), which can be subdivided into a preamble
(13:1–30), the Farewell Discourse proper (13:31–16:33), and Jesus’ final prayer
(17); and the Passion Narrative (18–20), culminating in a declaration of John’s
purpose (20:30–31). Literary Plan
Slide 36
John’s Plot (Strauss) Prologue (1:1-18)
The prologue is the most profound statement of Jesus’ identity (Christology) in
the New Testament, identifying Jesus as the “Word” (Logos), the preexistent
creator of the universe, distinct from the Father yet fully divine. In the OT,
God’s word is the dynamic force of his will (Ps 33:6; Isa 55:11; Sir 1:1-10).
In the prologue itself, John gave the term new and deeper theological
significance by applying it to the mystery of the incarnation of the Son of
God.
Slide 37
John’s Plot (Strauss) Prologue as an
early Christian hymn Gospel’s central theme: Jesus the one and only Son is the
self-revelation of God, who through his incarnation brought life and light to
humanity. The Logos title (God’s self-revelation) becomes John’s shorthand way
of summarizing this theme.
Slide 38
John’s Plot (Strauss) The prologue
begins with an allusion to Gen 1:1 The Word was ‘with God’ from the beginning
but also ‘was God.’. 1:5b – ‘the darkness has not understood it,’ or ‘has not
overcome it.’
Slide 39
John’s Plot (Strauss) Description of
John the Baptist (1:6-8, 15) John’s role is subordinate (1:15). John’s
description of Jesus as superior (1:15) is followed by a contrast between the
law given through Moses and the grace and truth which came through Jesus Christ
(1:16-17).
Slide 40
John’s Plot (Strauss) Negative
Responses to the Word (1:10-11) He came to his own, but his own did not receive
him. The rejection by Israel mirrors rejection by the world—all those in
rebellion against God.
Slide 41
John’s Plot (Strauss) Positive
Responses to the Word (1:12-13) By faith are adopted as God’s children. Summary
of the incarnation: “The Word became flesh and made his dwelling among us”
(1:14). God’s presence tabernacles with his people: “We have seen his glory,
the glory of the One and Only, who came from the Father” (1:14).
Slide 42
John’s Plot (Strauss) Summary of the
Prologue (1:18) “No one has ever seen God, but God the One and Only, who is at
the Father's side, has made him known.” The invisible God who is pure spirit is
revealed through Jesus the incarnate Word.
Slide 43
John’s Plot (Strauss) The Book of Signs
(1:19-12:50) Testimonies to Jesus (1:19-51) Jesus’ ministry begins with John
the Baptist John denies he is the Christ (1:19-21). John identifies himself
from Isaiah 40:3 (1:23, 27). When Jesus enters the scene, John again points to
him as superior (1:30) and calls him the Lamb of God who takes away the sin of
the world. John does not recount Jesus’ baptism Baptism is implied (1:32).
John’s testimony confirms that Jesus is the Son of God (1:34).
Slide 44
John’s Plot (Strauss) The Book of Signs
(1:19-12:50) Testimonies to Jesus (1:19-51) John the Baptist again points to
Jesus as the Lamb of God, and two of his disciples leave to follow Jesus
(1:35-39). Andrew finds Simon; Philip brings Nathanael. Nathanael confesses,
“Rabbi, you are the Son of God; you are the King of Israel!” John’s model for
discipleship ‘Come and see’ (1:39, 46). Invite others.
Slide 45
John’s Plot (Strauss) The First Sign:
Changing Water into Wine at Cana (2:1-12) First-century Jewish weddings Jesus
responds with a mild rebuke, saying “My time [hour] has not yet come” (2:11).
What does Jesus mean by time/hour? In John's narrative, Jesus' "hour"
is his death and resurrection, when he will be "lifted up" and
glorified (7:6, 8, 30; 8:20; 12:23; 13:1; 17:1). Miracles are previews pointing
forward to the true and final sign.
Slide 46
John’s Plot (Strauss) Clearing the
Temple (2:13-25) Jesus goes to Jerusalem and sees the that the temple has been
turned into a marketplace (2:13). Religious leaders demand a sign: Jesus
responds, “Destroy this temple, and I will raise it again in three days”
(2:19).
Slide 47
John’s Plot (Strauss) Interview with
Nicodemus (3:1-21) Nicodemus demonstrates spiritual blindness. Jesus clarifies
that a person must be born “of water and of the Spirit.” Physical birth;
spiritual cleansing; or baptism. The second is most likely (Ezek 36:25-27).
Slide 48
John’s Plot (Strauss) Interview with
Nicodemus (3:1-21) Nicodemus is rebuked for failing to understand (3:10). Son
of Man must be lifted up (cf. Num 21:8-9; Jn 3:13-15) John 3:16-21summarize the
theme of John’s Gospel. John’s theological dualism is evident here.
Slide 49
John’s Plot (Strauss) Interview with
the Samaritan Woman at the Well (4:1-38). Jesus returns north to Galilee. Jesus
strikes up a conversation with a woman who comes to draw water. The
conversation follows a pattern similar to the Nicodemus story. The episode has
several themes: (1) salvation arises from Judaism, not Samaritan religion, (2)
Judaism is fulfilled with the coming of the Messiah, (3) salvation is now
available to all who believe, and (4) disciples of Jesus bring others to him.
Slide 50
John’s Plot (Strauss) Second and Third
Signs: Healings in Cana and Jerusalem (4:43-5:45). Second sign: Royal
official’s son healed from afar. The story forms an inclusio. The third sign is
the healing of a disabled man at the Pool of Bethesda while Jesus is attending
a Jewish festival in Jerusalem (5:1-15). “Replacement” motif Sabbath as model
for Jewish festivals “My Father is always at his work to this very day, and I,
too, am working” (v. 17). Jesus responds by describing his relationship with
the Father (5:19-30).
Slide 51
John’s Plot (Strauss) Second and Third
Signs: Healings in Cana and Jerusalem (4:43-5:45). Three testimonies to Jesus’
Identity The testimony of John the Baptist (5:33-35) The testimony of the signs
which he performs (5:36-38) The testimony of the Scriptures (5:39-47). Jesus’
opponents are rejecting him because they do not believe what Moses wrote
concerning him (v. 46).
Slide 52
John’s Plot (Strauss) Fourth and Fifth
Signs: Feeding the Five Thousand, Walking on Water, the Bread of Life (6:1-71).
Passover Motif The Fourth Sign: The feeding of the five thousand (6:1-15) The
Fifth Sign: Walking on the water (6:16-24) “It is I” (Gk. ego eimi – I am)
Bread of life discourse (6:22-59). Crisis among the disciples (6:60-71).
Slide 53
John’s Plot (Strauss) Teaching at the
Feast of Tabernacles, the Light of the World (Chaps. 7-8). Jesus encouraged to
go to Jerusalem for the Feast of Tabernacles. The point seems to be that
opposition is mounting and Jesus is avoiding confrontation, since his hour has
not arrived. Jesus’ discourse ends with an astonishing claim (8:57-59).
Slide 54
John’s Plot (Strauss) Sixth Sign:
Healing a Man Born Blind (Chap. 9). The disciples ask if a man's blindness was
caused by his own sins or the sins of his parents. He then heals the man by
placing mud and saliva on his eyes and telling him to wash in the Pool of
Siloam. The conflict between the Johannine community and its Jewish opponents.
Slide 55
John’s Plot (Strauss) The Good Shepherd
and Teaching at the Feast of Dedication (10:1-42). False shepherds who led the
people astray. ‘I am’ the good shepherd, and the gate of the sheepfold. Jesus’
teaching produces mixed responses (10:19-21). Religious leaders question Jesus
concerning his identity (10:24-33).
Slide 56
John’s Plot (Strauss) Seventh Sign: The
Raising of Lazarus (Chap. 11). 11 and 12 transition from book of signs to book
of glory. The raising of Lazarus is the climax and the greatest of the seven
Gospel signs, serving as a preview for the ultimate sign—Jesus' own
resurrection. It also carries the plot forward by prompting the religious
leaders to act decisively against him (11:50).
Slide 57
John’s Plot (Strauss) Coming to
Jerusalem (Chap. 12). Jesus withdraws to Bethany, Mary anoints his feet
(12:1-11). The triumphal entry functions as a source of jealously for the
religious leaders. Now, for the first time, Jesus states that “The hour has
come for the Son of Man to be glorified” (12:23).
Slide 58
John’s Plot (Strauss) The Book of Glory
(13:1-20:31) The Last Supper (Chap. 13). Jesus teaches those who follow him
must imitate his model of sacrificial love (13:12-17). Two negative examples
are given: Peter and Judas. Jesus gives the disciples a new command: to love
one another (13:35). The Beloved Disciple is now introduced (13:23; 21:24).
Slide 59
John’s Plot (Strauss) Farewell
Discourse (Chaps. 14-16). Modeled after Moses’ in Deut 31-33 Jesus underlines
his oneness with the Father (14:1-14) Jesus assures the disciples that the Holy
Spirit will come and teach them, as well as comfort them (14:15-31). Obedience
and abiding in the Son is essential (15:1-16:4). Jesus lays the foundation for
NT writings (16:5-13).
Slide 60
John’s Plot (Strauss) Jesus’ Prayer for
the Disciples (Chap. 17) High-priestly prayer Theme: protection and unity Jesus
begins by praying for himself (17:1-5) His disciples (17:6-9) Future believers
(17:20-26) The prayer ends as it began, with a request that Jesus’ coming
glorification would reveal the Father.
Slide 61
John’s Plot (Strauss) Arrest and Trial
(18:1-19:16) The central theme is that Jesus is in control of his destiny and
is acting according to God's plan (18:4). Jesus’ appearance before Annas
Boldness and truthfulness sandwich: Jesus’ testimony and Peter’s denials
(18:15-18; 19-23; 25-27). Kingship-Royalty Motif Jesus and Pilate contrast
Slide 62
John’s Plot (Strauss) The Crucifixion
(19:16-42) Theme: God's sovereign purpose and control. Fulfillment of Scripture
Entrusts the care of his mother to the Beloved Disciple (19:25-27) … “knowing that
all was now completed” (19:28) and with his last words cries out, “It is
finished” (19:30). Nicodemus’ faith, Joseph of Arimathea and the burial of
Jesus’ body.
Slide 63
John’s Plot (Strauss) The Resurrection
(Chap. 20) The final sign which authenticates Jesus. Thomas is a foil for
John’s purpose statement. John 21:29 “Jesus did many other miraculous signs in
the presence of his disciples, which are not recorded in this book, but these
are written that you may believe that Jesus is the Christ, the Son of God, and
that by believing you may have life in his name” (20:31).
Slide 64
John’s Plot (Strauss) Epilogue
(21:1-25). Appendix? Peter’s self-confidence Jesus’ threefold question of love
and loyalty Finally comes to the point where he no longer has confidence in
himself and is finally able to have full confidence in God. John 21:23 – Jesus
did not promise John would not die.
Slide 65
THEOLOGY Theological Themes
Contribution to the Canon
Slide 66
Theological Themes Jesus as the Word,
the Lamb of God, and the Messianic Son of God Jesus as the Word (Logos): Jesus
is presented as the Word sent from heaven to accomplish a mission and, once the
mission had been accomplished, to return to the place from which he came (1:1,
14; 13:1–3; 16:28; see Isa 55:11). Jesus as the Lamb of God: John echoed OT
theology and typology by alluding to the sacrificial Passover lamb. John was
the only evangelist to call Jesus “the Lamb of God,” and he said that Jesus
“takes away the sin of the world” (1:29). A vital part of Jesus’ mission,
therefore, is the sacrificial removal of sin.
Slide 67
Theological Themes Jesus as the Son of
God: John’s Gospel presents Jesus as the Son sent by the Father (3:17, 35–36;
5:19–26; 6:40; 8:35–36; 14:13; 17:1). Jesus’ messianic mission thus derives
from God and is thoroughly grounded in Jewish forms of thought. Yet Jesus is
not just any messenger, he is the messianic Son of God (20:30–31), the One and
Only Son from the Father, who has come to give a full account of him (1:14, 18;
3:16, 18).
Slide 68
Theological Themes The Signs Jesus’
performance of selected messianic signs dominates the first half of John’s
Gospel (chaps. 1–12) as it builds to its first climax, the Jewish rejection of
Jesus as Messiah (12:36b–41). Notably, Jesus’ performance of messianic signs
culminates in the raising of Lazarus, anticipating his own resurrection. The
significance of the signs in John’s Gospel is further highlighted by the
strategic references to Jesus’ signs at the end of the first half of John’s
Gospel (12:36–40) and in the purpose statement at the end of the Gospel proper
(20:30–31). This shows that, for John, the signs were both a key Christological
motif and a structural component of his Gospel.
Slide 69
Theological Themes Similar to the signs
performed by Moses and later prophets (cf. Isa 20:3), Jesus’ signs thus served
primarily to authenticate the one who performed them as God’s true
representative. Jesus’ signs are clearly designed to elicit faith from his
audience, and when they fail to do so, people are held responsible. The desired
outcome of Jesus’ mission is that people would believe in him as the Messiah.
His signs, then, serve as evidence for his identity and as an aid to lead
unbelievers to faith.
Slide 70
Theological Themes God the Father John
referred to God the Father as many as 120 times in his Gospel. John’s focus is
not primarily on God in his own right but on God as the Father and sender of
Jesus. The unequivocal identification of Jesus as God (theos) in John’s Gospel
(1:1,18; 20:28; see 5:18; 10:30) led to the Jewish charge of blasphemy,
ultimately resulting in Jesus’ crucifixion (5:18; 19:5). Jesus’ contemporaries
alleged that his claim of deity clashed with the Jewish belief in one God (monotheism).
Slide 71
Theological Themes By claiming unity
with God the Father in both his works and his essence (see especially 5:19–20;
10:30; 14:9–11), Jesus expanded the horizons of Jewish monotheism by showing
that there was indeed one God, yet that this God included two, and in fact,
three Persons (including the Holy Spirit), who sustained an exceedingly
intimate relationship of love and cooperated in God’s plan in salvation-history
(see 14:15–26).
Slide 72
Theological Themes Salvation and
Substitutionary Atonement According to John, God’s purpose in sending Jesus was
the salvation of the world, resulting in eternal life (see 3:16–17). In fact,
the giving of life may be the most consistently stated purpose of Jesus’
mission in John’s Gospel (see 6:57; 10:10; 17:2; cf. 5:24). Salvation comes
only through Jesus (14:6) and is offered to everyone who believes (3:16). As
the “Savior of the world” (4:42), Jesus provided substitutionary atonement.
Slide 73
Theological Themes John made clear that
Jesus indeed provided substitutionary atonement. (1) John the Baptist referred
to Jesus as “the Lamb of God” (1:29, 36), which is reminiscent of the
substitutionary role of the sacrificial lamb in the OT. (2) Caiaphas
unwittingly prophesied that Jesus would die “for the people,” indicating the
vicarious nature of Jesus’ death (11:49–52). (3) John referred to Jesus’
sacrificial, vicarious death in the “bread of life” and “good shepherd”
passages (6:51; 10:15–18).
Slide 74
Theological Themes The Holy Spirit
John’s teaching regarding the Holy Spirit is significant, especially in the
second half of his Gospel. The primary impetus for the teaching about the
Spirit in the second half of the Gospel is Jesus’ imminent departure, the
occasion for the Farewell Discourse. The purpose for the teaching on the Spirit
is to ensure the “continuity between Jesus’ teaching and the Holy Spirit’s
mission of explaining that teaching.”
Slide 75
Theological Themes In the Farewell
Discourse, the Spirit is presented as the connecting link between the believer,
Jesus, and God, who served as an abiding presence in believers (14:17); who
taught and reminded them of Jesus’ teaching (14:26); bore witness to him
(15:26); convicted the world (16:7); guided believers into all truth (16:13);
and declared things to come (16:13). The Holy Spirit is also prominently
featured in the Johannine commissioning scene, where Jesus is shown to impart
the Spirit to his disciples, constituting them as his new covenant community
(20:22).
Slide 76
Theological Themes Jesus’ Fulfillment
of Typology Inherent in Jewish Feasts, Sacred Space The first half of John’s
Gospel, and here especially chaps. 5–10, revolve around Jesus’ fulfillment of
the symbolism inherent in Jewish religious festivals and other institutions.
This includes Passover (6:4; Jesus is “the bread of life,” 6:48) and
Tabernacles (7:2; Jesus is the “light of the world,” 8:12; 9:5).
Slide 77
Theological Themes Along similar lines,
John also shows Jesus as embodying sacred space. In an allusion to the OT
tabernacle, John said that Jesus “took up residence” (literally “pitched his
tent,” skenoō) among God’s people (1:14). John’s Gospel also features Jesus’
prediction to the Jewish authorities that the temple would be destroyed and
rebuilt in three days, a veiled reference to his crucifixion and resurrection,
which John interpreted with reference to “the sanctuary of his body” (2:21; see
vv. 19–20).
Slide 78
Theological Themes Similarly, when
asked by the Samaritan woman regarding the proper place of worship, whether Mount
Gerizim (the Samaritan sanctuary) or Jerusalem, Jesus responded that proper
worship must be offered to the Father “in spirit and truth,” for “God is
spirit, and those who worship him must worship in spirit and truth” (4:23–24).
Taken as a whole, John’s programmatic, methodical presentation of Jesus as the
fulfillment of typology associated with Jewish religious festivals and sacred
space makes the powerful point that Jesus has become the one and only proper
object of worship subsequent to his resurrection and exaltation with God the
Father.
Slide 79
Theological Themes Realized Eschatology
For John, eternal life is not merely a matter of the future life after death;
it begins and is experienced already in the here and now (a teaching called
“realized eschatology,” indicating that aspects of the eschaton or “end time”
are becoming a reality already in the present). Thus when someone believes in
Jesus as the Messiah, that person at that moment possesses eternal life (3:16)
while simultaneously possessing future life (6:40). Already, he “has eternal
life and…has passed from death to life” (5:24).
Slide 80
Theological Themes John’s theology of
the end time roots the future in the present, but John also stressed the
necessity for believers to persevere in their commitment to Christ (see 8:31;
15:4–8).
Slide 81
John, Synoptic Gospels, Johannine
Epistles and Rev. The relationship between John’s Gospel and the Synoptics is
complex and has been described in terms of mutual independence or varying
degrees of literary dependence. With regard to the relationship between John’s
Gospel and the Letters of John and the book of Revelation, in all probability
John the apostle was not only the author of the Gospel but of the Letters and
Revelation as well.
Slide 82
Contribution to the Canon Jesus as the
preexistent Word made flesh (1:1, 14) Jesus as the One and Only Son of the
Father (1:14,18; 3:16,18) Jesus as the Lamb of God who took away the sins of
the world (1:29,36)
Slide 83
Jesus as the glorified, exalted Lord
who directs the mission of his followers through the “Other Counselor,” the
Holy Spirit (14:12–18) Jesus as the Messiah who performed a series of startling
signs (20:30–31) Contribution to the Canon
Slide 84
John 7:53-8:11 Does John 7:53-8:11
Belong in the Bible?
Slide 85
Is the woman caught in adultery and
authentic tradition? It does not seem to have been an original part of John's
Gospel. John 7:53-8:11
Slide 86
Its style and vocabulary are unlike the
rest 1L of the Gospel. It breaks the flow of the narrative. John 7:53-8:11
Slide 87
It does not appear in the oldest and
most reliable manuscripts. What can we say about the story? John 7:53-8:11
Slide 88
88 The End
3. Estudios sobre el Evangelio de Juan
Estudios sobre el evangelio de Juan
Igreja
Bautista Reformada de Pacto de Gracia
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