BIBLE STUDY -- NEW TESTAMENT GOSPELS

GOSPEL OF JOHN – PART 2

CONTENT

PROLOGUE AND CHAPTER 1

John begins with a prologue {1:1-18} that is unlike anything in any of the other Gospels. In it he refers to Yeshua as “the Word,” a term that has points of contact with both Greek and Hebrew thinking. As John uses it, it conveys the thought that Yeshua is the expression of the mind of the Father. John speaks of the Word as YHVH {1:1}, sees him as active in creation {1:3-5}, goes on to the witness borne to him by John the Baptist {1:6-8}, speaks of the coming of the Word into the world {1:9-14}, and finishes with a section on the greatness of the Word {1:15-18}. In this prologue he briefly introduces some of the great themes that will be developed throughout the Gospel. It is a majestic introduction to the whole. Next, we have the beginnings of Yeshua’ public ministry {1:19-51}. Yeshua’ work was preceded by that of John the Baptist, and the Evangelist tells us first about the kind of witness that the Baptist gave to Yeshua. Witness is one of his important concepts, and witness is all that John the Baptist does in this Gospel. From this witness we move to the way the first disciples came to Yeshua. We learn something of how Andrew and Peter came to know Adonai. We read also of Philip and Nathanael, of whom we learn little or nothing in the other Gospels.

THE SIGNS AND DISCOURSES {2:1–12:50}

The public ministry of Yeshua is described in a very distinctive way in this Gospel. John has a long section {chapters 2–12} in which he tells of a number of miracles Yeshua did, interweaving into his account a series of discourses. Sometimes these are addresses given to groups of people, and sometimes they are talks with individuals. Some scholars call this section of the Gospel the Book of Signs, thus emphasizing the prominent place given to seven miracles. For John they are not simply wonders. They are meaningful; in the literal sense of the term, they are significant. The first of them is the turning of the water into wine at a marriage in Cana of Galilee {2:1-11}. The water in question is connected with Jewish rites of purification {verse 6}, and the story is surely to teach us that Yeshua transforms life. He changes the water of the Law into the wine of the gospel. As a result of this “sign,” his disciples believed in him {verse 11}. John went on to tell how Yeshua went up to Jerusalem and drove the traders out of the temple. They were selling animals for sacrifice and changing money. But their business was being done in the Court of the Gentiles, the only place in the temple where a Gentile could come to meditate and pray. The first discourse is on the new birth {3:1-21}. Yeshua talked with Nicodemus, a leading Pharisee, about the necessity for radical renewal if one is to enter the kingdom. Yeshua was speaking of YHVH’s regenerating activity, not some human reformation. Following this, John records a dispute between some of John’s disciples with a Jew on the subject of purification. This opens the way for a section that shows the superiority of Yeshua over John the Baptist -- by the Baptist’s own confession {3:22-36}. The second discourse is really a long conversation Yeshua had with the woman of Samaria, whom he met by a well {4:1-42}. It turns on “the water of life,” a term that is not fully explained in this chapter but which we later find points to the life-giving Spirit {7:38-39}. This leads to the story of the second sign, the healing of the nobleman’s son {4:46-54}, notable for the fact that Yeshua healed at a distance. The third sign is the healing of the lame man by the pool of Bethesda {5:1-18}. This man had spent many years waiting for healing at the moving of the water. Yeshua told him to get up and walk, and he did. Because it was done on a Shabbat, the Pharisees objected. This leads to Yeshua’ third discourse, that on the divine Son {5:19-47}. Here the closeness of the relationship of Yeshua to the Father is stressed, and his place in the judgment is brought out. There is emphasis also on the variety of witness who encountered Yeshua, which shows how reasonable it is to accept him as YHVH’s own Son. John’s fourth sign is the one miracle {apart from the resurrection} found in all four Gospels: the feeding of the 5,000 {6:1-15}. It is followed by Yeshua’ walking on water {verses 16-21}, which seems to be meant as the fifth sign {though some scholars think not; if they are right, there are only six signs}. Then comes the fourth discourse, the great sermon on the bread of life {verses 22-59}. Yeshua is this bread, which he gives to all men and women who believe in him. There are references to eating his flesh and drinking his blood {verses 50-58}, which point to his death. Some have seen in them a reference to Communion, but it is hard to see why Yeshua should refer in this way to an as-yet-non-existent sacrament. Moreover, much the same effect is attributed in the same discourse to believing {verses 35, 47}. It seems best to understand Yeshua as meaning that people must believe in him as the one who would die for them in order for them to have life. There is a section detailing Peter’s affirmation of loyalty in the face of some who drifted away from the Master {6:67-71}. Then we come to the fifth discourse, on the life-giving Spirit {7:1-52}. John has an important explanatory point of his own when he tells us that at the time the Spirit had not been given because Yeshua had not yet been glorified {verse 39}. The fullness of the Spirit depends on the completion of the work of the Moshiach in his death and resurrection. The sixth discourse tells of the light of the world {8:12-59}. This aspect of Yeshua’ person and ministry are dramatically brought out in the sixth sign, the healing of the man born blind {chapter 9}. It is a lively narrative, as the healed man conducts a spirited defence against the Pharisees who belittled Yeshua. One of the most beautiful of all the illustrations of Yeshua’ relations to his people is that on which he dwells in the seventh discourse, where he speaks of himself as the good shepherd {chapter 10}. There is the obvious truth that sheep depend entirely on their shepherd, but Yeshua says something else. Whereas earthly shepherds live to meet the needs of their sheep, Yeshua laid down his life for his sheep. The final sign is the raising of Lazarus {11:1-44}, a man who had been dead for four days. The story graphically brings out Yeshua’ power over death and his readiness to confer the gift of life. Yeshua speaks of himself as “the resurrection and the life” {verse 25}; death cannot defeat him. He brings life to the dead, to the spiritually dead as well as to physically dead Lazarus. John goes on to note the reaction to this miracle: some believed, but some opposed Yeshua {verses 45-57}. He includes a notable saying of Caiaphas, the high priest, that one man should die for the people {verses 50-52}. Caiaphas was speaking as a cynical politician {better one dead, however innocent, than the whole nation be troubled}. But John saw in the words the deeper meaning that Yeshua’ death would bring salvation to many. John rounds off his account of the ministry with the story of the anointing of Yeshua by a woman in Bethany, the triumphal entry into Jerusalem, the coming of some Greeks to Yeshua, and his final summary of what he had taught {chapter 12}.

THE LAST SUPPER

The account of what went on in the upper room on the night before the Crucifixion is the fullest of all the four Gospels. Curiously, John says nothing about the institution of Communion, a fact that has never been satisfactorily explained. But he tells us how Yeshua washed the feet of the disciples {13:1-17}, an action splendidly exemplifying the spirit of lowly service so soon to be shown on the cross. Then comes the prophecy of the betrayal, an action that set in motion the events that would lead to the cross {verses 18-30}. In the long discourse that follows, Yeshua dealt with some questions posed by his followers and went on to teach them some important truths, for example, that he is the way, the truth, and the life {14:6}. He develops the thought that he is the true vine, the disciples being vitally joined to him as branches to the vine. It is important for the branches to remain in the vine if they are to have life {15:1-16}. Then come some words about suffering that would be of help to them in times of persecution {verses 17-25}. Yeshua goes on to speak about the Holy Spirit {15:26–16:15}. This is a very important passage, for it contains much more about the Spirit than we find elsewhere in Yeshua’s words. Yeshua calls the Spirit the “Paraclete,” a title not easy to understand. It is in origin a legal term, and at least we can say that it indicates that the Spirit brings friendship, encouragement, and help. Yeshua went on to speak of his approaching departure from the disciples and to prepare them for the trying time ahead {16:16-33}. This part of the Gospel concludes with Yeshua’ great High Priestly prayer. He prayed for the disciples to be one, as he commended them to the care of the heavenly Father {chapter 17}.

THE CROSS AND RESURRECTION

When the soldiers came to arrest Yeshua, he went forward to meet them and they fell to the ground {18:1-11}. He gave himself over to them; they did not take him over. At the outset of his passion narrative, John was making the point that Yeshua is sovereign. He was not being defeated by the march of events but was sovereignly doing the will of the Father. John is the only one to tell us that Yeshua was taken before Annas, father-in-Law to Caiaphas, the reigning high priest {18:12-14, 19-24}. He tells also of Peter’s three denials of Yeshua {verses 15-27}. He did not spend much time on the Jewish trial, but he was much more explicit than the other Evangelists in his account of the Roman trial. Clearly, he had some special knowledge of what went on before Pilate. He presents a magnificent picture of Yeshua talking with Pilate about kingship -- the Son of YHVH discussing with the representative of Caesar the meaning of sovereignty {verses 33-40}. In his account of the Crucifixion John has a number of touches of his own, notably the way Yeshua commended Mary to the care of the beloved disciple {19:26-27}, the fact that the cry Yeshua uttered as he died was “It is finished” {verse 30}, and the piercing of his side by a soldier’s spear {verses 31-37}. John proceeds to the narrative of the burial {verses 38-42} and of the empty tomb {20:1-10}. He speaks of appearances of the risen Adonai to Mary Magdalene {verses 11-18}, and to the disciples -- both without {verses 19-23} and with Thomas {verses 24-29}. The final chapter, an epilogue, tells of a miraculous catch of fish {21:1-14} and goes on to the moving account of Peter’s threefold declaration of love to Yeshua and his restoration.