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REVIEW

REVIEW. At this point in examination — not interested in historical Jesus Matthew, Mark, and Luke: distinctive shape to the same basic story of Jesus by editing and altering their shared traditions

leroy-lawrence
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REVIEW

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  1. REVIEW • At this point in examination—not interested in historical Jesus • Matthew, Mark, and Luke: distinctive shape to the same basic story of Jesus by editing and altering their shared traditions • 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) • Therefore: what we glean from a scholarly study of the gospels is specific insight into the author and only general knowledge about the subject

  2. TUTORIAL 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?

  3. AUTHORSHIP • 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) • Narrative itself invites speculation concerning an anonymous disciple (John 1:35–42; 18:15-18) • 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

  4. INTRODUCTION • 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

  5. INTRODUCTION • 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

  6. INTRODUCTION • 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

  7. OUTLINE • The prologue (1:1-18) • The Revelation of Jesus to the World (1:19-12:50) • Jesus’ Special Revelation to His Disciples and His Return to the Father (13:1-20:31) • The Epilogue (21:1-25)

  8. OUTLINE • The prologue (1:1-18) Introduces 2 concepts • The idea of the Word (logos) becoming flesh • This borrowing from Greek thought is unique to John • It is an eternal and universal ‘reason’ • It expresses the status of the pre-incarnate Christ • It, the Word, was BEFORE CREATION • It, the Word, was the AGENT OF CREATION • It, the Word, became flesh

  9. OUTLINE • The prologue (1:1-18) Introduces 2 concepts • The Sonship (Messiahship) of Jesus • Different interpretations of when it this was realized among early Christians • One early interpretation: Sonship began at resurrection • Mark: Sonship began at the baptism • Matthew/Luke: Sonship from birth • John: Sonship is eternal (higher Christology)

  10. OUTLINE • The Revelation of Jesus to the World (1:19-12:50) • This status was revealed through SIGNS & SERMONS 1:12 But to all who received him, who believed in his name, he gave power to become children of God, 1:13 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”

  11. OUTLINE • The Revelation of Jesus to the World (1:19-12:50) • SERMONS are more the author’s meditations than the actual words of Jesus Note the use of John the Baptist 1:6 There was a man sent from God, whose name was John. 1:7 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!

  12. OUTLINE • The Revelation of Jesus to the World (1:19-12:50) • FIRST SIGN of Jesus (2:1-12) • 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”

  13. OUTLINE • The Revelation of Jesus to the World (1:19-12:50) • FIRST SIGN followed by FIRST SERMON • Cleansing of the Temple (1st in John; last in Synoptics) • Declared replacement of temple with “his body” 2:19 Jesus answered them, “Destroy this temple, and in three days I will raise it up.” • Symbolizing Jesus as the bringer of a better “new”

  14. OUTLINE • The Revelation of Jesus to the World (1:19-12:50) • Theme of NEWNESS repeated twice more in dialogues • 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

  15. OUTLINE • The Revelation of Jesus to the World (1:19-12:50) • Theme of NEWNESS repeated twice more in dialogues • 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

  16. OUTLINE • The Revelation of Jesus to the World (1:19-12:50) • Theme of NEWNESS repeated twice more in dialogues • With the Pharisee Nicodemus (3:1-21) • Writer has a pronounced affection for symbolism • Also likes words with double meaningsExamples: “again”/“above”; “spirit”/“wind” • Also uses many contrastive expressionsExamples: “earthly”/“heavenly”; “light”/“darkness”; “spirit”/“flesh”

  17. OUTLINE • The Revelation of Jesus to the World (1:19-12:50) • Theme of NEWNESS repeated twice more in dialogues • 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)

  18. 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.

  19. OUTLINE • The Revelation of Jesus to the World (1:19-12:50) • SECOND SIGN of Jesus (4:46-54) • The healing of the official’s son • Healed without Jesus actually visiting the child • Immediately followed by . . .

  20. OUTLINE • The Revelation of Jesus to the World (1:19-12:50) • THIRD SIGN of Jesus (5:1-18) • Man at the pool of Bethzatha in Jerusalem on Sabbath 5:17 But Jesus answered them, “My Father is still working, and I also am working.” 5:18 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

  21. OUTLINE • The Revelation of Jesus to the World (1:19-12:50) • SERMON of Jesus (5:19-41) • Essentially to declare the three witness of Jesus’ authority • John the Baptist (5:31-35) • Jesus’ works (5:36) • The Father who sent him (5:37-47)

  22. OUTLINE • The Revelation of Jesus to the World (1:19-12:50) • FOURTH SIGN of Jesus (6:1-14) • Feeding the five thousand with loaves and fishes • Followed immediately with the next sign • FIFTH SIGN of Jesus (6:15-21) • Walking on the sea (power over water) • These two signs are then followed by two SERMONS

  23. OUTLINE • The Revelation of Jesus to the World (1:19-12:50) • SERMONS of Jesus (6:22–8:59) • 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!

  24. OUTLINE • The Revelation of Jesus to the World (1:19-12:50) • SERMONS of Jesus (6:22–8:59) • Jesus as theone 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.

  25. OUTLINE • The Revelation of Jesus to the World (1:19-12:50) • 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”

  26. OUTLINE • The Revelation of Jesus to the World (1:19-12:50) • 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.”

  27. OUTLINE • The Revelation of Jesus to the World (1:19-12:50) • 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 . . .

  28. OUTLINE • The Revelation of Jesus to the World (1:19-12:50) • 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; . . .

  29. OUTLINE • Jesus’ Special Revelation to His Disciples and His Return to the Father (13:1-20:31) • John’s Passion Narrative (trial, crucifixion, resurrection) • Narrative portions follow synoptic tradition loosely • Major differences: • Interpretation of the last supper (not a Passover meal) • Omission of the Eucharistic words • Different date of the crucifixion • Insertion of a lengthy discourse during farewell meal

  30. OUTLINE • Jesus’ Special Revelation to His Disciples and His Return to the Father (13:1-20:31) • John’s Passion Narrative (trial, crucifixion, resurrection) • Narrative introduces new themes: • 15:1-11 Jesus the True Vine; branches with fruit are the true disciples; non-fruited branches will be cut off (cf. Paul) • 15:18-16:11 Hatred of the world for Christians (again, a sense of John’s community and what they are experiencing)

  31. OUTLINE • Jesus’ Special Revelation to His Disciples and His Return to the Father (13:1-20:31) • John’s Passion Narrative (trial, crucifixion, resurrection) • Narrative concludes: 20:30 Now Jesus did many othersigns 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 . . .

  32. OUTLINE • 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

  33. DATE OF CRUCIFIXION • Recognizing An Author’s Agenda • 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

  34. DATE OF CRUCIFIXION • 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: • 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!) • Passover preparation begins the day before • A new day begins at SUNSET not sunrise

  35. DATE OF CRUCIFIXION • The Date of Jesus’ Execution (MARK) 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

  36. DATE OF CRUCIFIXION • The Date of Jesus’ Execution (MARK) 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

  37. DATE OF CRUCIFIXION • The Date of Jesus’ Execution (JOHN) 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

  38. DATE OF CRUCIFIXION • The Date of Jesus’ Execution (JOHN) 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

  39. DATE OF CRUCIFIXION • The Date of Jesus’ Execution (JOHN) 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?

  40. DATE OF CRUCIFIXION • The Date of Jesus’ Execution (JOHN) 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

  41. DATE OF CRUCIFIXION • 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

  42. GOSPEL OF JOHN • 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

  43. GOSPEL OF JOHN • 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?

  44. Write these answers down GOSPEL OF JOHN • HISTORICAL BACKGROUND • JESUS, SON OF GOD • How is Jesus presented differently in the Gospel of John than in the Synoptics? • Is he simply a religious figure or more? • THE WORLD OF JESUS • What was life like in the first century? • What were Jewish beliefs and expectations? • WORD FOR WORD • What were the challenges in making a film based on the text? • PRODUCTION DESIGNScreenwriter - John Goldsmith

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