Bible Course for the Laity - 2004, DVK, Bangalore

Full Reports on the Bible & Theology Course - 2004

6.5   The Gospel According to John

6.5.1  Introduction

The Johannine Gospel differs from the Synoptic Gospels (Gospels according to Mark, Matthew, and Luke) in the style and the content of Jesus' words. Instead of focusing on the Kingdom of God, or using proverbs and parables, Jesus in John speaks in symbolic discourses, often referring to His relationship to the Father. Chronologically, John differs in presenting the ministry of Jesus over a period of three years. Geographically, John presents the ministry of Jesus alternating between Galilee and Judea, with its major focus on the confrontations in Judea. This pattern departs from the synoptic picture of a relatively extensive ministry in Galilee, followed by a brief period in Jerusalem before Jesus' arrest and Passover.

John agrees with the Synoptic Gospels that Jesus healed persons, multiplied the loaves, and rescued the disciples from a storm in the sea; however, John never includes exorcism among the healings of Jesus. Many of the miracles in the Johannine Gospel provide the opportunity for symbolic insight into Jesus' identity. The Synoptics make the perception that Jesus is Messiah at the climax of Jesus' Galilean ministry (Mk 8:31), whereas the disciples in John have confessed this truth from the beginning (Jn 1:41-49).

Despite its difference, John clearly draws on traditions about Jesus' ministry, which are related to the traditions found in the Synoptic Gospels and their sources. It is likely that various sources were worked into the composition of this Gospel, a fact suggested by uncoordinated geographical, chronological, and literary transitions within it.

6.5.2  JOHANNINE THEOLOGY

The central question in the Gospel, to which it also provides an answer, is "Who is Jesus?". With the introduction of a Logos Christology into the prologue of the Gospel, John presents the reader with an image of pre-existence which implies the personal being of Jesus with God (Jn 1:18). This fourth Gospel rejects 'simple' solutions to the problem of Jesus' identity. It sets the parameters for an incarnational theology. Jesus in the Gospel of John comes to reveal the Father.

Also, this Gospel assumes that much of Jesus story, its people and places, are already familiar to the readers. They would also be familiar with such Christian beliefs as those represented by Christological titles, baptism, the Lord's Supper, and the Holy Spirit.

More on Johannine theology

The Gospel is written to meet the pastoral needs of a given audience:

• It is consciously written as a "book" (Jn 20:30, 21:25) to be read, not to be simply communicated orally.
• The events narrated about Jesus are deliberately selective, not comprehensively told.
• The events are deliberately called "signs", pointing to a reality other than itself.
• The Gospel was written by a believer and the events narrated focus on inspiring belief.

John versus Synoptic Gospels

While the Synoptic Gospels are full of stories, parables, anecdotes, cures, and memorable sayings of Jesus, John's Gospel seems to delight in monotonous discourses and has comparatively fewer stories.

The Jesus of John's Gospel talks mostly about Himself as opposed to the Jesus of the Synoptic Gospels who proclaims the reign of God. On the whole, the fourth Gospel seems to move in a world of its own, removed from the world of the rest of the New Testament and removed even farther from the world of the contemporary reader.

Johannine sayings

Johannine sayings are memorable and have become household words, as in:

• Liturgy/Eucharistic rite:
  • "Here is the Lamb of God who takes away the sins of the world." (Jn 1:29)
  • "Peace be with you." (Jn 20:19)
• Angelus: "And the Word became flesh and lived among us." (Jn 1:14)
• Eucharistic acclamation: My Lord and my God (Jn 20:28)
• Charismatic renewal: "Born again... ... of water and Spirit" (Jn 3:3-5)
• Missionary consciousness:
  • "God so loved the world that he gave His only Son..." (Jn 3:16-17)
  • "...there will be one flock, one shepherd." (Jn 10:16)
  • "Peace be with you." (Jn 20:21)
• Ecumenism (Unity among different Churches): "That they may all be one." (Jn 17:20-23)

Vivid imagery and scenes

John's Gospel is marked for some of its brilliant descriptions and settings, such as:

• The Wedding at Cana (Jn 2:1-11)
• The Woman at the well (Jn 4:7-26)
• The Anointing at Bethany (Jn 12:1-8)
• Washing of the feet (Jn 13:1-11)
• The vine and the branches (Jn 15:1-8)
• The Good Shepherd (Jn 10:7-18)
• Risen Jesus' encounter with Mary Magdalene (Jn 20:11-18)

John's introduction of Messianic titles

In chapter 1 (Jn 1:19-50), John gathers together a number of traditional messianic titles, such as Messiah, Elijah, the Prophet, Lamb of God, Son of God, and King of Israel.

Revelatory sayings: I AM...

John's Gospel presents a number of Jesus' sayings that reveal Himself and that no other Gospel has, as follows:

• "I am He, the one who is speaking to you." (Jn 4:26)
• "I am the bread of life." (Jn 6:35, 6:48)
• "I am the living bread that has come down from heaven." (Jn 6:51)
• "I am the light of the world." (Jn 8:12)
• "I am the gate for the sheep..." (Jn 10:7)
• "I am the good shepherd..." (Jn 10:11, 10:14)
• "I am the resurrection and the life." (Jn 11:25)
• "I am the way, and the truth, and the life." (Jn 14:6)
• "I am the true vine, and my Father is the vine grower." (Jn 15:1)
• "I am the vine, you are the branches." (Jn 15:5)
• "I am He." (Jn 18:5)
• "I told you that I am He." (Jn 18:8)

6.5.3  GOSPEL OF MISUNDERSTANDING & IRONY

In research circles, scholars see John's Gospel as an enigma. While it appears to be the simplest of the four Gospels, yet John's Gospel is the most difficult to comprehend.

Although members of the public sometimes use derogatory or sarcastic dialogues about Jesus, the reader doesn't take it in that sense; the reader knows the truth about Jesus. In other words, rather than the literal meaning, the reader draws a figurative or spiritual inference. Though the use of irony, the writer takes the reader into confidence as an insider or one with adequate information who knows Jesus' true identity, which the dialogue maker lacks.

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