THE GOSPEL ACCORDING TO JOHN General Observations: The ...

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Commentary to the Gospel according to John - Rev. John Schultz

THE GOSPEL ACCORDING TO JOHN

General Observations:

The Gospel according to John and the Synoptic Gospels: The fourth book of the New Testament is in most Greek manuscript simply known as "According to John."

This links this gospel to the three preceding ones. But it is obvious that John's Gospel is distinct from what is known as "The Synoptic Gospels."

If we would leave John's Gospel out of our Bible, we would deprive ourselves of a large part of truth that is indispensable to our understanding of the person of Jesus Christ and of the way of salvation. John teaches us lessons that are not found in the other Gospels. The Pulpit Commentary, in its extensive introduction to the Gospel of John, highlights the following points that are representative of John's teaching, none of which are emphasized in a similar fashion in the other Gospels:

? God is Spirit ? God is called "the Father" ? The teaching about "The Father and the Son" ? The teaching about God and the Logos ? The Word made flesh ? The Son of God, the Christ, the Son of Man ? The Spirit and the Trinity ? The world as the creature of God ? The world of men ? The prince of this world ? Salvation of the world

J. Sidlow Baxter, in his book Exploring the Book, introduces the Gospel of John as follows: "A whole volume might be filled with the encomiums which scholars and saints have written on this `Gospel according to John.' Is there anywhere a more exquisite compound of infinite profundity and lingual simplicity? Was there ever a sublimer subject more ingenuously interpreted? But its priceless preciousness, of course, lies in its Divine revealings and spiritual values. Gleaming over its portal is the inscription: `No man hath seen God at any time: the only begotten Son which is in the bosom of the Father, He hath declared Him.' The Greek verb-form here translated as `declared' is exegesato, from which comes our English word `exegesis.' It means that in the visible Jesus the invisible God is brought forth to view. The incomprehensible concept, `God' is objectively elucidated before us. The very heart of the Eternal is livingly `exegeted,' for the only begotten Son comes even from `the bosom of the Father.' ... John's raison d'?tre, also, flashes like a torch all the way through his Gospel and finds final expression at the end: `That ye might believe that Jesus is the Christ, the Son of God, and that believing ye might have life through His Name' (xx. 31). The three synoptists simply set forth the facts, and leave them to make their own impression on the reader. Not so John: all is statedly selected and directed to the securing of a verdict. He is concerned not only with the facts but with the issues."

The International Standard Bible Encyclopaedia observes the following regarding the relationship between the Gospel of John and the Synoptics: "In relation to the Synoptics, the differences are great, but more surprising is the fact that the points of contact between these Gospels and the Fourth Gospel are so few. The critics... are unanimous that the writer or the school who compiled the Johannine writings was indebted to the Synoptics for almost all the facts embodied in the Fourth Gospel. Apart, however, from the Passion Week, only two points of contact are found so obvious that they cannot be doubted, namely, the feeding of the 5,000, and the walking on the sea (John 6:4-21). The healing of the child of the royal officer (4:46-53) can scarcely be identified with the healing of the centurion's servant (Mt, Lk); but even if the identification were allowed, this is all we have in the Fourth Gospel of the events of the ministry in Galilee. There is a ministry in Galilee, but the earlier ministry in Judea and in Galilee began before John was cast into prison (3:24), and it has no parallel in the Synoptics. In fact, the Fourth Gospel assumes the existence of the other three, and does not anew convey the knowledge which can be gathered from them. It takes its own way, makes its own selections, and sets these forth from its own point of view. It has its own principle of selection: that plainly indicated in the passage already quoted. The scenes depicted, the works done, the words spoken, and the reflections made by the writer, are all directed toward the aim of enabling the readers to believe that Jesus is the Christ, the Son of God. In the writer's view this would issue in their obtaining life in His name."

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Commentary to the Gospel according to John - Rev. John Schultz

The Author of the Gospel: None of the Gospel writers identify themselves by name. The Apostle John, however, introduces himself in

a way that, at the same time, reveals and hides his identity. Five times in this Gospel we find the expression "the disciple whom Jesus loved."1 The Gospel itself is very clear that this is the Apostle John the writer of the book. We read: "This is the disciple who testifies to these things and who wrote them down."2

The peculiar wording indicates, first of all, that Jesus was the source of the love John experienced. It also makes clear that John felt himself loved by Christ in a particular way. The question is whether this means that John was, in fact, Jesus' favorite disciple or whether it was John's subjective conviction that Christ loved him more than the other disciples. Although it is true that, in human relations there seems to be a chemistry that bonds some people immediately and others more slowly or never, I doubt that Jesus had favorites among His disciples and that He would bestow His particular love upon one of them to the neglect of the others. I believe that John singled himself out because he had opened his heart for the love of Christ in a way that set him apart from the other disciples. John testified himself, at the occasion of the foot washing that Jesus demonstrated His love for all the disciples without any distinction. We read: "Having loved his own who were in the world, he now showed them the full extent of his love."3 Vine's Expository Dictionary of Biblical Words allows for the translation of "to the utmost degree," instead of "the full extent" in connection with Christ's act of love towards His disciples.

It is this knowing of being loved that makes John's Gospel the deep and wonderful document of God's love for the world. John's experience of Jesus' love as an exclusive relationship allowed him to reach deeper than any of the other Gospel writers. It permitted him to write a book that stands as a monument of grace and truth that is unparalleled in the Bible and in any other world literature.

We do not know for sure when John met Jesus for the first time. Most commentators suppose that he was originally a disciple of John the Baptist and that together with Andrew, he was present when Jesus was identified by John as "the Lamb of God."4 Adam Clarke's Commentary states about the words "Two of his disciples": "One of them was Andrew, John 1:40, and it is very likely that John himself was the other; in everything in which he might receive honor he studiously endeavors to conceal his own name." And The Wycliffe Bible Commentary observes: "Silence regarding the name of the other points to the writer of the Gospel, who withholds his name out of modesty." If this supposition is correct, John was one of the first disciples to meet Jesus. He became a fulltime follower after the miraculous catch of fish to which Peter reacted so strongly with his confession of being "a sinful man." In that context John and James are mentioned as Peter's partners.5

The Synoptics tell us that John was the son of Zebedee and the brother of James.6 Jesus gave John and James the name Boanerges, which means Sons of Thunder.7 Adam Clarke's Commentary writes about the following about this nickname: "[Sons of thunder] A Hebraism for thunderers; probably so named because of their zeal and power in preaching the Gospel. The term Boanerges is neither Hebrew nor Syriac. Calmet and others think that there is reason to believe that the Greek transcribers have not copied it exactly. B?neey... ra`am..., which the ancient Greeks would pronounce Beneregem, and which means sons of thunder, was probably the appellative used by our Lord: or beniy re`es, sons of tempest, which comes nearest to the Boanerges of the evangelist. Jerome, on Dan 1, gives b?neey ra`am (which he writes Benereem, softening the sound of the Hebrew letter `ayin) as the more likely reading; and Luther, supposing our Lord spoke in Hebrew, gives the proper Hebrew term above mentioned, which he writes Bnehargem. Some think that the reason why our Lord gave this appellative to the sons of Zebedee was their desire to bring fire down from heaven, i.e. a storm of thunder and lightning, to overturn and consume a certain Samaritan village, the inhabitants of which would not receive their Master. See the account in Luke 9:53-54. It was a very usual thing among the Jews to give surnames, which signified some particular quality or excellence, to their rabbis." The nickname Jesus gave to John and his brother suggest that they were both very passionate men who easily lost their temper. In the case of John, the Holy Spirit directed this fiery trait into an unparalleled passion of love.

The New Unger's Bible Dictionary writes the following about the Apostle John: "John, with his brother James, Simon, and Andrew, were called at the same time to be `fishers of men' (Mark 1:17-20; Luke 5:10). John, with Peter and James, was distinguished above the other apostles, entering more fully into the Master's feelings and

1 John 13:23; 19:26; 20:2; 21:7, 20 2 John 21:24 3 John 13:1 4 See John 1:35,36 5 See Luke 5:8-11 6 Matt. 4:21 7 Mark 3:17

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Commentary to the Gospel according to John - Rev. John Schultz

plans, and receiving in return His confidence and love. Mention is made of John at the restoration of Peter's motherin-law (Mark 1:29-31); at the ordination of the twelve apostles (3:17), where he and his brother received the surname Boanerges ( `sons of thunder') from Jesus; at the raising of Jairus's daughter (5:35-37; 8:51); at the transfiguration (Matt 17:1; Mark 9:2; Luke 9:28); rebuking one who cast out devils in the Lord's name because he was not one of their company (9:49); seeking to call down fire from heaven upon a village of the Samaritans (9:54); joining with his mother and James in asking for the highest places in the kingdom of the Master (Matt 20:20-28; Mark 10:35-45); with Jesus upon the Mount of Olives when He foretold the destruction of Jerusalem (13:3); sent by the Master to prepare, with Peter, the Passover (Luke 22:8); asking Jesus, at the Last Supper, who would betray Him (John 13:23-26); with Peter and James in Gethsemane (Mark 14:32-33). When the betrayal occurred, Peter and John followed from a distance and, through the personal acquaintance between the latter and Caiaphas, gained admittance into the palace (John 18:15-16). John was the only disciple present at the crucifixion and was appointed by Jesus to care for Mary (19:26-27)."

John was obviously a member of the inner circle of disciples. King David had a group of three heroes who had distinguished themselves above everyone else. Their names are given as Josheb-Basshebeth, a Tahkemonite, Eleazar son of Dodai the Ahohite, and Shammah son of Agee the Hararite. The Bible tells us about them: "These are the names of David's mighty men: Josheb-Basshebeth, a Tahkemonite, was chief of the Three; he raised his spear against eight hundred men, whom he killed in one encounter. Next to him was Eleazar son of Dodai the Ahohite. As one of the three mighty men, he was with David when they taunted the Philistines gathered [at Pas Dammim] for battle. Then the men of Israel retreated, but he stood his ground and struck down the Philistines till his hand grew tired and froze to the sword. The LORD brought about a great victory that day. The troops returned to Eleazar, but only to strip the dead. Next to him was Shammah son of Agee the Hararite. When the Philistines banded together at a place where there was a field full of lentils, Israel's troops fled from them. But Shammah took his stand in the middle of the field. He defended it and struck the Philistines down, and the LORD brought about a great victory."8 About the other members of David's bodyguard we read that none of them measured up to the stature of "the three."9 Our Lord may have had the paradigm of David's men in mind when He chose Peter, John, and James to be His most intimate companions.

The Date John's Gospel was written: The New Unger's Bible Dictionary writes about the date: "The date of the fourth gospel is to be assigned

between A.D. 85 and 95. A papyrus bit containing two verses of the gospel of John has been discovered; it belongs to the Papyrus Rylands and is dated c. A.D. 140. This bit of evidence suggests that the fourth gospel was in existence as early as the first half of the second century and at that time was already in wide use."

The Language and Style of the Gospel: We do not know if John knew Greek. He may have written his Gospel in Aramaic. This would mean that

the present text is a translation. The Fausset's Bible Dictionary states: "The language is pure Greek, but the thought is Hebraic, especially the mode of connecting sentences by conjunctions, `and,' `but,' `then,' etc. The periodic sentences of the logical Paul, and John's simplicity of style, clothing the profoundest thoughts, answer to their respective characters. His characteristic phrases are testimony or witness, glory, the truth, light, darkness, eternal life, abide, the world, sin, the true (i.e. genuine, aleethinos ...) God, the Word, the only-begotten Son, love, to manifest, to be begotten or born of God, pass from death, the Paraclete or Comforter, flesh, spirit, above, beneath, the living water, the bread of life. Authorized Gospel terms were most needed in the matured age of the church when John wrote, and were adopted by John from Jesus Himself. Peculiar to John are `verily, verily' (Amen, Amen) beginning a sentence (others use it at the end of a sentence, Jesus alone at the beginning), John 1:51; `little children' (John 13:33), as in 1 John; `in the name' (John 5:43), i.e. representing the person; `lay down life' (John 10:11,17)."

The fact that John uses the Hebrew words "Amen, Amen" as an introduction to Jesus' major pronouncements suggests that he may have rendered Jesus' style more precisely than the other Gospel writers. The use of the "amens" elevates Jesus' words to the level of an oath, a divine dictum upon which we can build our trust and security. In most modern translations, the solemnity of the words is lost. The NIV renders every instance with "I tell you the truth." The KJV uses the words "Verily, verily." The NKJV: "Most assuredly." But none of these convey the powerful impact of Jesus' pronouncements. The very fact that Jesus places His "amens" at the beginning of the phrase is significant. An "amen" at the end indicates that the hearer agrees with what is said. Jesus uses His "amens" to establish truth in a world that is lost because it has believed the lie of Satan.

8 II Sam. 23:8-12 9 See e.g. II Sam. 23:23

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Commentary to the Gospel according to John - Rev. John Schultz

One of the most outstanding features of John's Gospel is the rendering of Jesus' "I AM's." They refer to

God's revelation of Himself to Moses at the burning bush. We read in Exodus: "God said to Moses, `I AM WHO I AM. This is what you are to say to the Israelites: ` `I AM has sent me to you.' ' "10 It is from those words that the

name YHWH is derived, the Name which the Jews did not allow themselves to pronounce. Jesus' use of the words

"I AM" had the same force as in the theophany in Exodus. There are eight "I AM" statements in this Gospel. They

are: ? ? ? ? ? ? ? ?

I am the bread of life (6:35), I am the light of the world (8:12), ...before Abraham was, I AM (8:58) I am the door of the sheep (10:7), I am the good shepherd (10:11), I am the resurrection and the life (11:25), I AM, the way, the truth, and the life (14:6), I am the vine (15:5).

Nelson's Illustrated Bible Dictionary states: "In each of these sayings the `I' is emphatic in Greek."

The Text: From Nelson's Illustrated Bible Dictionary we copy the following outline of John's Gospel:

Part One: The Incarnation of the Son of God

(1:1-18)

I.

The Deity of Christ

II.

The Preincarnate Work of Christ

III. The Forerunner of Christ

IV. The Rejection of Christ

V.

The Acceptance of Christ

VI. The Incarnation of Christ

1:1-2 1:3-5 1:6-8 1:9-11 1:12-13 1:14-18

Part Two: The Presentation of the Son of God

(1:19--4:54)

I.

The Presentation of Christ by John the Baptist

II.

The Presentation of Christ to John's Disciples

III. The Presentation of Christ in Galilee

IV. The Presentation of Christ in Judea

V.

The Presentation of Christ in Samaria

VI. The Presentation of Christ in Galilee

1:19-34 1:35-51 2:1-12 2:13--3:36 4:1-42 4:43-54

Part Three: The Opposition to the Son of God

(5:1--12:50)

I.

The Opposition at the Feast in Jerusalem

5

II.

The Opposition during Passover Time in Galilee 6

III. The Opposition at the Feast of Tabernacles in Jerusalem 7:1--10:21

IV. The Opposition at the Feast of Dedication in Jerusalem 10:22-42

V.

The Opposition at Bethany

11:1--12:11

VI. The Opposition at Jerusalem

12:12-50

Part Four: The Preparation of the Disciples

(13:1--17:26)

I.

The Preparation in the Upper Room

II.

The Preparation on the Way to the Garden

13:1--14:31 15:1--17:26

Part Five: The Crucifixion and Resurrection

(18:1--21:25)

I.

The Rejection of Christ

18:1--19:16

10 Ex. 3:14

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Commentary to the Gospel according to John - Rev. John Schultz

II.

The Crucifixion of Christ

III. The Burial of Christ

IV. The Resurrection of Christ

V.

The Appearances of Christ

19:17-37 19:38-42 20:1-10 20:11--21:25

Part One: The Incarnation of the Son of God

(1:1-18)

I.

The Deity of Christ

1:1-2

The Prologue

We are familiar with Paul's mention of "the last trumpet." In connection with the resurrection of the dead, he speaks about "the trumpet call of God," and "the last trumpet."11 If there is going to be a "last trumpet," it means that there was a first trumpet also. We could say that in this Prologue to John's Gospel, John sounds the sound of the first trumpet. It takes us back to the deepest depths of eternity. It touches the essence of the mystery: Jesus, the Son of God the Father. Unlike Luke's Gospel in which Jesus is called "the son of Adam, the son of God,"12 John does not speak of son-ship in the sense of physical descent from Adam but of the oneness of being of the two Person of the Deity. The Word was God!

The wonder of John's Prologue is that his conclusions about the deity of Christ are based upon his observations of Christ as a human being. "The Word became flesh and made his dwelling among us. We have seen his glory, the glory of the One and Only, who came from the Father, full of grace and truth."13

The name "Prologue" in itself is misleading. The first eighteen verses of John's Gospel are not an introduction to what he is going to say; they are his main statement. The rest of the book is an illustration of the truth expounded here.

John refers to the moment of creation with the words "in the beginning." In contrast to this enormous process of creation in which all that exists finds its origin, John places the word "was" as referring to the Word. "Was" points to the condition of the Word as not being subject to the universal birth of all else that exists. This "was" points to the eternal existence of the Word on either side of the "beginning."

"The Word," the Logos, which is the word used to refer to the Second Person of the Deity, is not a term John invented himself. The Word of God, as well as the wisdom of God, is personified poetically in the Old Testament. We read: "By the word of the LORD were the heavens made, their starry host by the breath of his mouth."14 And the Book of Proverbs speaks about God's wisdom as a person: "Does not wisdom call out? Does not understanding raise her voice?"15 The Logos in John's Gospel is not the same concept as the Jewish philosophical term used by Philo of Alexandria. Robertson's Word Pictures in the New Testament states about Logos: "John's standpoint is that of the Old Testament and not that of the Stoics nor even of Philo who uses the term Logos ..., but not John's conception of personal pre-existence."

The word Logos speaks both of the thought that is expressed as of the form in which this is done. It refers to God's being as well as to His revelation of Himself. The very fact that the Word is eternal means that God's being never was a closed entity that existed without self-revelation. Revelation has always been part of God's being, otherwise the Word could not be called eternal.

The concept of "Word" is a mystery to us. We use words as vehicles to express thoughts and emotions. For us, the word is a thought or a feeling translated into sound. We even use letters to give form to the word in writing. Words and meaning, however, are not always synonymous. As a matter of fact, we use more words that are devoid of meaning than words that express meaning or that come close to expressing it. Shakespeare captured the problem beautifully when, in Hamlet, Hamlet answers Polonius' question: "What are thou reading my lord?" with "words, words, words." The image the term "word" evokes in us, is almost as far removed from the original logos as the original image of God in man is removed from the present character of sinful man.

In the phrase "the Word was with God," the Greek word translated "with" is pros. Strong's Greek-Hebrew Dictionary tells us that pros is "a preposition of direction." It suggests forward movement toward some object or

11 I Thess. 4:16; I Cor. 15:52 12 Luke 3:38 13 vs. 14 14 Ps. 33:6 15 See Prov. ch. 8 and 9

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