John's Narrative

• Appears to be modeled after Moses’ farewell discourse (Deut. 31-33) and others
• Jesus promises to send the Spirit to mediate the presence of the Father and the Son
• Importance of abiding in Jesus
• Persecution to come

• Called the “ high-priestly prayer” because Jesus acts as priestly mediator
• Prays for himself; glorification of the Son that he might glorify the Father
• Prays for ALL disciples; for unity, protection, sanctification

What differences do we see between this and Gethsemane in the Synoptics? Are they significant?

The Crucifixion (19:16-42)

• As in the trials, God is in control
• Multiple individual events fulfill Scripture--fulfilling John's apologetic purposes (dividing of garments, thirst on the cross, unbroken bones, pierced side).
• 3 sayings from the cross: Jesus entrusts his mother to the Beloved Disciple and accomplishes salvation, is thirsty“ It is finished” (19:30)
• (Notice Christological implications)

The Resurrection (chap. 20)

• Synoptics mention a group of women at the tomb, but John only mentions Mary Magdalene
• John’s narrative equivalent of the Great Commission and Pentecost (vv. 21-22)
• Conclusion: statement of purpose, “ That you may believe” (v. 31)

Farewell Discourse (ch. 14-16)

The High-Priestly Prayer (ch. 17)

The Book of Glory (13:1-20:31)

Shift of focus from outsiders (signs) to disciples.

The Last Supper (chap. 13)

• Probably the Passover meal
• Jesus washes the disciples’feet - shows the radical, self-giving love of God.
• Two negative examples of discipleship, Judas’s betrayal and Peter’s denial, form an inclusio around the new command: to love one another
• First reference to the Beloved Disciple
• Emphasis on intra-communal love--especially in view of the conflict in John's community

Arrest and Trial (18:1-19:16)

• Jesus is in control; fulfills God’s plan
• Jesus identifies himself as the one they are seeking, “ I am [he],” —a theophany in John’s presentation, provoking awe and fear
• Only John’s Gospel recounts the appearance before the high priest Annas
• In each trial, Jesus demonstrates confidence and control
• Jesus speaks of his kingship, beginning a kingship-royalty motif which carries through the passion narrative

A little political theology...

Read John 18:28-19:16 and then read the article.

Write a 3-5 sentence reflection on what political principles Christians might pull from this passage.

Chiastic Structure of the Prologue

The Prologue

A

The Book of Signs (1:19-12:50)

B

C

A.The Identity and Mission of the Word (vv. 1-5)

B. The Testimony of John the Baptist to the Word (vv. 6-8)

C. The Incarnation of the Word (vv. 9-10a)

D. Response to the Word (vv. 10-13)

C’. The Incarnation of the Word (v. 14)

B'. The Testimony of John the Baptist to the Word (v. 15)

A’. The Identity and Mission of the Word (vv. 16-18)

In the beginning was the Word, and the Word was with God, and the Word was God. 2 He was in the beginning with God. 3 All things came into being through him, and without him not one thing came into being. What has come into being 4 in him was life,[a] and the life was the light of all people. 5 The light shines in the darkness, and the darkness did not overcome it.

6 There was a man sent from God, whose name was John. 7 He came as a witness to testify to the light, so that all might believe through him. 8 He himself was not the light, but he came to testify to the light.

9 The true light, which enlightens everyone, was coming into the world.[b] 10 He was in the world, and the world came into being through him;

yet the world did not know him. 11 He came to what was his own,[c] and his own people did not accept him. 12 But to all who received him, who believed in his name, he gave power to become children of God, 13 who were born, not of blood or of the will of the flesh or of the will of man, but of God.

14 And the Word became flesh and lived among us, and we have seen his glory, the glory as of a father’s only son,[d] full of grace and truth.

15 (John testified to him and cried out, “This was he of whom I said, ‘He who comes after me ranks ahead of me because he was before me.’”)

16 From his fullness we have all received, grace upon grace. 17 The law indeed was given through Moses; grace and truth came through Jesus Christ. 18 No one has ever seen God. It is God the only Son,[e] who is close to the Father’s heart,[f] who has made him known.

D

In the beginning was the Word, and the Word was with God, and the Word was God. 2 He was in the beginning with God. 3 All things came into being through him, and without him not one thing came into being. What has come into being 4 in him was life,[a] and the life was the light of all people. 5 The light shines in the darkness, and the darkness did not overcome it.

6 There was a man sent from God, whose name was John. 7 He came as a witness to testify to the light, so that all might believe through him. 8 He himself was not the light, but he came to testify to the light. 9 The true light, which enlightens everyone, was coming into the world.[b]

10 He was in the world, and the world came into being through him; yet the world did not know him. 11 He came to what was his own,[c] and his own people did not accept him. 12 But to all who received him, who believed in his name, he gave power to become children of God, 13 who were born, not of blood or of the will of the flesh or of the will of man, but of God.

14 And the Word became flesh and lived among us, and we have seen his glory, the glory as of a father’s only son,[d] full of grace and truth. 15 (John testified to him and cried out, “This was he of whom I said, ‘He who comes after me ranks ahead of me because he was before me.’”) 16 From his fullness we have all received, grace upon grace. 17 The law indeed was given through Moses; grace and truth came through Jesus Christ. 18 No one has ever seen God. It is God the only Son,[e] who is close to the Father’s heart,[f] who has made him known.

C'

B'

A'

Q: What are some important theological implications of John's prologue?

Testimonies to Jesus (1:19-51)

Early titles for Jesus:

•Christ (Messiah) •The Lamb of God •The Son of God •One predicted by Moses •King of Israel

Crucifixion and Resurrection

The Prologue (1:1-18)

"The words of God, the ten commandments, were engraved in stone on Sinai for Moses as the expression of God's kindness in the old covenant. The Word of God is now engraved in the flesh of Jesus as the embodiment of God's kindness in the new covenant. God would not let Moses see him in the Old Testament; now the Son who has known him from all eternity reveals him. The Gospel is the story of that revelation."

- Raymond. E. Brown

• Only Son/God’s self-revelation
• Most profound high Christology in the NT
• Jesus as the “ Word” (logos)
• Logos: Important Jewish and Greek conceptual background

Sign 7

Sign 6

Sign 5

Sign 3

Sign 4

Sign 1

Sign 2

John 4:46-54

John 6:1-14

John 6:15-21

John 11:1-46

John 9:1-41

John 5:1-16

John 2:1-12

Jesus heals a disabled man in Bethesda (Jerusalem)

Jesus heals a nobleman's son in Cana

Jesus heals the man born blind

Jesus feeds the 5,000

Jesus turns water to wine in Cana

Jesus raises Lazarus from the dead

Jesus walks on water

Replacement of Jewish purifications

Replacement of Passover

Replacement of the Sabbath ordinance -- Jesus equates himself with God who works on the Sabbath.

Replacement of Feast of Tabernacles: Light of the World

Recalls the Red Sea crossing.

Feeding the 5,000

Raising of Lazarus

• Only miracle that appears in all 4 gospels
• OT parallels -- Isa 26 - God will feed his people
• Recalls manna in the wilderness -- Jesus provides food like God for Israel, and like Moses

• Climax of the Gospel signs
• Previews Jesus’ resurrection
• Martha and Mary assume Lazarus will be raised in the final resurrection, Jesus proclaims instead that he is the resurrection and the life
• This ironically sets the religious leaders against him, signaling him for death
• Justifications of the religious leaders: save Judea from the Romans who would destroy them if Jesus continued -- deep irony

The Book of Signs:

Replacement of OT Institutions and Feasts

Replacement of OT Institutions:

• Cana - replacement of Jewish purification (2:1-12)
• Jerusalem - replacement of the Temple (2:13-25)
• Nicodemus - replacement of birth into the Chosen People (3:1-36)
• Samaritan Woman - replacement of worship at Jerusalem

Replacement of OT Feasts:

• The Sabbath - Jesus, the new Moses, replaces the Sabbath ordinance (5:1-47)
• Passover - The Bread of Life replaces the manna (6:1-71)
• Tabernacles - the Source of living water, the Light of the world, replaces the water and light ceremonies (7:1-10:21)
• Dedication - Jesus is consecrated in place of the Temple altar (10:22-42)

John's Narrative