the gospel of tool kit
the gospel of
tool kit
The Gospel of John is a literary masterpiece. It is simultaneously simple and complex, straightforward and mysterious, beautiful and haunting. In it we find some of the most memorable events in the life of Jesus as well as some of his most demanding words. Because there are no other biblical books like it, the gospel of John has drawn the attention of simple Christians, people variously opposed to the Bible, and the greatest Biblical scholars in world history since it was penned in the first century. There is simply no other book like it. In this preaching series, we will walk through the gospel at a pace that is intentionally balanced so as to allow a focus on individual words and sentences without losing sight of the larger themes and metanarrative, elements which this gospel is built upon. The following pages of resources are intended as a supplement to this preaching series. They can be used in a variety of ways, from deeper individual study or devotion, small group discussion, to family dinner-table discussion. Just like a chest of tools, pull out whatever part of this kit is useful for your specific need. You need not master all of its contents to put it to good use. Enjoy parts or the whole, just enjoy.
Tools in the Kit
• Introduction • Glossary of Terms • Author of the Gospel • Date of Writing • Purpose of the Gospel • Proposed Preaching Schedule • Resources for Further Study • Discussion Questions Part I (with Instructions)
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Introduction
Complexity wrapped in simplicity; this is a great description of the Gospel of John (Introduction to the New Testament, Carson and Moo). Like a beautiful pool of clear still water, one may think all there is to see is seen. But this pool runs deep and the beauty above the water is only a whisper of that below. As our tool kit proceeds we will see that although there is a large amount of debate regarding the date of authorship, and therefore its author and recipients, the burden of proof lies with those who choose to see it other than as it has been understood for almost the entire history of the church: written by the apostle John (son of Zebedee, brother of James) for evangelistic purposes among a diverse audience of Jews and Gentiles. While the previous statement is overly terse and condensed for clarity, I think it is a fair representation of the diversity of opinion. As we study we will come face to face with the beautiful nuances within the gospel that make some of these background issues more difficult. However, other matters are seen with more consistency. The structure of the gospel is one of them. There is a clear prologue or beginning to the gospel (1:1-18) and a clear epilogue or conclusion (21:1-25). Most students in the past 150 years or so have divided the main body text into two sections (1:19-12:50 and 13:1-20:31). Some influential scholars have given titles to these two sections which have remained for some time. They are called The Book of Signs and The Book of Glory (or The Book of the Passion) respectively. Although the “signs” in the gospel are not restricted to just this first section, these titles are relatively adequate descriptions of these two major sections of the fourth gospel. The titles should not, however, be the determining factor for the interpretation of these two sections, for the most important “sign” in the Gospel is not in the first section; the resurrection of Jesus is recorded in The Book of Glory (13:1-20:31). Perhaps the most peculiar and interesting feature of John’s Gospel is its expressly evangelistic purpose. John 20:30-31 states that it was written so that people may believe in Jesus as the Son of God and find life in His name. There is no other book of the New Testament that contains such a forthright purpose statement. This statement, therefore, must be our starting point to a proper understanding of the gospel’s contents. As such, this passage will also be the starting point for our expositional study of John. Before making our way through a more complete discussion of these issues, we will include a quick glossary of important terms we will encounter in our study.
Glossary of Terms
For ease of reading and reference, the following terms may need more precise definition.
Johannine – (jo-hahn-een) No student of the Fourth Gospel will do much reading before encountering this term. It simply refers to things associated with John, John’s Gospel, or the whole of John’s writings including his three epistles. It is derived from the Latin word for “John.” For example, “Light and darkness are prominent Johannine themes.” Gospel – The word “gospel” simply means “good news.” The gospel is therefore the “good news” about Jesus Christ. But it also describes a specific type of writing (genre) that is highly narrative in content, literally the good story of an individual. In the ancient near east in which much of the Bible was written, there existed a similar type of writing called a bios (life) which was basically a biography. Our New Testament gospels most closely resemble these ancient biographies, which 2
centered on various life situations of a central figure. In the case of the New Testament gospels, of course, this central figure is Jesus of Nazareth, God in the flesh. Synoptic Gospel – The term “synoptic” literally means “see together,” and is a loan-word from Greek. In biblical reference works it refers to the first three gospels in the canon of our Bible: Matthew, Mark and Luke. These three contain very similar content (in many places they contain exactly the same words in exactly the same order), similar purposes and similar order. For this reason they are called “The Synoptics.” John, the Fourth Gospel, is not a considered a Synoptic Gospel because its content and order are markedly different than the other three. Disciple – Although many may understand this term, it is a central word in the gospels. “Disciple” is roughly equivalent to “learner.” In the Greek context, it is one who sits under a teacher, learns from a teacher, or follows a teacher around. Much of the instruction done in the time of Jesus was done on the move. In Jewish circles there existed a word of blessing which describes this idea: “May you be covered in the dust of your Rabbi.” This phrase captures the mobile schooling in which many “disciples” engaged. The disciple whom Jesus loved – This phrase is used often in John. Most throughout the history of the church have associated this individual with the author of the gospel, John, the son of Zebedee. Rather than pride, this phrase likely captures the overwhelming humility and honor the author felt upon Jesus’ choice of him. Sign – This word also plays a huge role in John’s Gospel. The first half of John’s Gospel records several uses of this word in a progressive revealing of Jesus’ power and purpose within the story. The entire gospel, however, is seen by the author as a “book of signs” (cf. 20:30-31), the greatest of which is Jesus’ resurrection. “Sign” then refers to an action, usually miraculous, done by Jesus that highlights His divinity and ministry purpose.
Author of the Gospel1
As this Byzantine style icon notes, throughout the history of the church “John the Theologian” has been understood as the author of the fourth gospel, the Apocalypse and the 3 epistles that bear his name. This individual was the disciple Jesus chose during his earthly ministry, the son of Zebedee and brother of James. This conclusion was not seriously challenged until the 18th and 19th centuries. These recent challenges are based largely on theological and chronological concerns which will be covered in the next section on dating, a topic intimately connected with a discussion of authorship. These scholars have noticed a very developed and church-focused theology in the gospel 1
Much of the information on authorship and dating has been gleaned from personal study in the background of John’s gospel. The DTS class notes of Dr. Hall Harris, a Johannine scholar in his own right, were particularly helpful.
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of John and assume that it therefore must be written later in time, as to allow for more theological maturation. This decision and others forces some scholars to look for authors other than John the apostle, whom most understand to have died in exile in the late 90’s. However, there is no compelling reason to search for an author other than the disciple. The plural pronoun “we” in John 21:24 has been the source of some of the authorship debate (This is the disciple who is testifying to these things and wrote these things, and we know that his testimony is true). Why would the singular author, John the apostle, write in the plural? This has been understood by some to represent the community that followed John. The “second generation” of John’s legacy, as it were. However, this conclusion does not necessarily include the death of the disciple or a later date for the writing of the gospel. There could have been a believing Johannine community that voiced its approval and acknowledgement of apostolic authority and authorship of the masterpiece (which would also meet the Jewish requirement for two or more witnesses). But beyond mere theological speculation, there is rich external and internal evidence to be perused. The church father Irenaeus (died A.D. 200) states in his work Against Heresies stated that the author of the Fourth Gospel was John, the Lord’s disciple, that the fourth Gospel was published at Ephesus and that John remained at Ephesus until the time of the Roman emperor Trajan. Eusebius, another early church father, claims that Irenaeus was made aware of these things from Polycarp, a disciple of John. The early church community of this same period accepted the authority and inspiration of this gospel based largely on its Johannine authorship. This early acceptance based on the criterion of authorship/apostleship should also greatly inform our understanding of the authorship debate, since these groups of believers were much closer in time to the original manuscripts and author than we are today. Furthermore, the internal claims of the Gospel text make it clear that the author of the work was a Jew (being very familiar with Jewish terminology, prophecy and custom), he was from Palestine (exhibiting precise local knowledge), he was familiar with Hebrew (based on his quotations from the Hebrew text of the OT), that he was an eyewitness to the events described (based of the minute detail of names, places, times, numbers, manners, circumstances, etc.), and that he was an apostle (seen in his proximity to Jesus and the other apostles). All of this rich and diverse internal testimony leads us to the same conclusion: the author of the fourth gospel is the apostle John, son of Zebedee.
Date of Writing
The date of composition for John’s Gospel is highly debated among scholars, with the original manuscript placed anywhere from A.D. 55 to the late second century. Although recent archeological discoveries have all but ruled out a second century date, all others are viable. While most scholars chose a date that falls somewhere between 80 and 95 A.D., we will see that there are good arguments from within the gospel to see a possible date of authorship even earlier, before the fall of Jerusalem to the Romans in A.D. 70. John 5:2 is our first stop. “Now there is in Jerusalem by the sheep gate a pool, which is called in Hebrew Bethesda, having five porticoes.” The use of the present tense in this passage (there is) has been understood by some to describe a pool that existed at the time of writing. Assuming that the Romans destroyed the pool and porticoes of this pool upon their destruction of the temple and city walls (which is not certain), this very peculiar use of the present tense could mean that the Gospel was written before A.D. 70. 4
Other scholars have understood the prophetic words of Jesus and the surrounding context in 2:18-22 as possible evidence that the temple was still standing at the time of composition. “The Jews therefore answered and said to Him, "What sign do You show to us, seeing that You do these things?" 19 Jesus answered and said to them, "Destroy this temple, and in three days I will raise it up." 20 The Jews therefore said, "It took forty-six years to build this temple, and will You raise it up in three days?" 21 But He was speaking of the temple of His body. 22 When therefore He was raised from the dead, His disciples remembered that He said this; and they believed the Scripture, and the word which Jesus had spoken.” If the temple had already been destroyed at the writing of this passage, it would have been the perfect place to mention it. While this is also a tricky argument, it must at least be considered. Historical witnesses to dating include Irenaeus mentioned above. In his writing he placed the publication of the gospel in Ephesus. He also stated that John died (lived into) the reign of Trajan (98-117 A.D.). Jerome, writing much later, placed the death of John “in the 68th year after our Lord’s passion.” This testimony would put John’s death around A.D. 98 depending on the date of Jesus’ crucifixion. Other witnesses such as the Muratorian Canon (c. A.D. 180) suggest that the gospel was written while John’s “fellow disciples” such as Andrew were “still alive and with him.” This may push the date of publication earlier than the 90’s. A later date is preferred by most scholars on the grounds of theology. Many think that the theology of the gospel is too advanced and progressive and church-focused to reflect the assumed fledgling theology of Jesus in the 50’s or 60’s. But, of course, Paul is writing his deep theological treatises like the letter to the Romans during just this time. I tend to favor the view that sees the original manuscript of John composed prior to A.D. 70, perhaps in the mid-60’s. Although I do not think this view is essential to a proper interpretation and appreciation of the gospel, I do think it makes best sense of all of the evidence. Also part of this discussion is the relationship of the fourth Gospel to the first three, Matthew, Mark and Luke. These three are called the Synoptic Gospels (“see together”) because they contain a very similar structure, chronology and content. In many cases they contain exactly the same wording and word order. John is not considered a “Synoptic” because its content and chronology are markedly different. This fact has led most scholars in the last 150 years to conclude that John was written much later than the other three gospels and its author purposely changed the content of those three (as sources for his work) and arranged his gospel as a theological treatise, not a historical account. This view presupposes someone other than John as the author, a late date and the use of the Synoptics as sources – none of which are certain. It is just as reasonable to presuppose John the apostle as the author, a very early date (perhaps pre A.D. 70) and none or one of the Synoptics available as sources. Taking all of this evidence (and more) into account, one can see why the debate is so complex. In conclusion, I choose to understand the date of composition with several other New Testament scholars as very early, perhaps even pre A.D. 70. This conclusion makes best sense of the internal and external data in my opinion.
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Purpose of the Gospel
Among all the other background discussions, perhaps none is more important than the purpose of John’s Gospel. We must begin with the internal claim of 20:30-31.1 According to this explicit purpose statement, John’s purpose seems to be singular in goal (to engender saving faith), but plural in audience (Jews and Gentiles). This plural audience can be seen in that the gospel text is simultaneously Jewish in its language (repeated use of Messiah and other Hebrew loan-words) and Gentile in its approach (translating and explaining Hebrew loan-words). The genre of John discussed above (ancient biography) helps continue the discussion of purpose and may explain much of the detail rearrangement we find in John. For example, the temple cleansing is pushed forward in the account (John 2) and the raising of Lazarus becomes the event that precipitates the end (John 11), whereas the temple cleansing is the final event in all of the Synoptic gospels. This rearrangement between John and the Synoptics (whatever the actual order of events was) was a completely acceptable and oft-used tactic of a first-century writer. Our modern historical fascination with exact chronology and order was not shared in this time. Thus, John’s reorganization of material is another clue to his larger thematic purpose addressed in 20:31. Many scholars have pointed out that an interpretation according to only one of the many proposed purposes of John has notoriously plagued its study. In conclusion, I propose that the purpose of John’s gospel was an evangelistic appeal to non-believing Jews (and secondly, Gentiles) to find life in the person of Jesus, the Jewish Messiah, Savior of the world. This view seems the most simple and makes best sense of the language of the Gospel.
Proposed Preaching Schedule
Within the parameters the pastoral staff thought most conducive to such a study, we propose the following preaching schedule (Lord willing). The chosen pace of study allows for both in-depth expositional study of individual passages and words without losing sight of larger themes and movements within the gospel. Each bullet represents a separate sermon. o John 20:30-31 – The Purpose of the Gospel and Introduction to the study o John 1:1-18 – The Prologue o John 1:19-34 – The ministry of John the Baptist o John 1:35-51 – Jesus’ first disciples o John 2:1-25 – Water turned to wine and the cleansing of the Temple o John 3:1-21 – Jesus and Nicodemus o John 3:22-4:3 – John’s Testimony of Jesus o John 4:4-42 – The meeting of the Samaritan Woman and its consequences o John 4:43-54 – The Healing of an Official’s son o John 5:1-24 – The Healing of a man on the Sabbath o John 5:25-47 – Jesus calls witnesses on His behalf 1
The Greek text of 20:31 contains a text critical variant which boils down to the presence or absence of a single Greek sigma - tau/ta de. ge,graptai i[na pisteu,ÎsÐhte o[ti VIhsou/j evstin o` cristo.j o` ui`o.j tou/ qeou/( kai. i[na pisteu,ontej zwh.n e;chte evn tw/| ovno,mati auvtou/. The difference between the present subjunctive and the aorist subjunctive has been understood as the possible difference between an evangelistic purpose and edificatory purpose, respectively.
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o John 6:1-35 – The Multiplication of Bread, Walking on water, and explanations o John 6:36-71 – Difficult teaching in the Capernaum synagogue o John 7:1-52 – Jesus’ Teaching at the Feast of Booths o John 7:53-8:11 – Interruption: A discussion of the Woman Caught in Adultery o John 8:12-30 – Jesus’ Teaching at the Feast of Booths o John 8:31-9:7 – Jesus makes a blasphemous claim and gives an illustration of blindness o John 9:8-34 – Reaction to Jesus healing a blind man o John 9:35-10:21 – Jesus responds to excommunication o John 10:22-40 – The Feast of the Dedication o John 11:1-46 – The Death and Resurrection of Lazarus o John 11:47-12:11 – Events leading to Jesus’ last days o John 12:12-50 – Jesus’ last trip up into Jerusalem o John 13:1-38 – The Last Supper and Washing the disciples’ feet o John 14:1-15 – The last speech and teaching of Jesus before His death o John 14:16-31 o John 15:1-16 o John 15:17-6:4a o John 16:4b-15 o John 16:16-33 o John 17:1-26 o John 18:1-27 – Jesus’ betrayal, trial and denial o John 18:28-38 – Jesus before Pilate o John 18:39-19:16 – Jesus mocked o John 19:17-30 – Jesus conquers sin and the devil on the cross o John 19:31-20:18 – Jesus burial and resurrection o John 20:19-31 – Thomas’ exclamation at Jesus’ appearance o John 21:1-14 – Jesus appears again John 21:15-25 – The Restoration of Peter and Conclusion of the Gospel
Resources
For the sake of better Bible study habits and resources we want to briefly discuss the four basic steps of Bible Study method before recommending some good resources for John’s Gospel.
Bible Study Method
Because Bible Study is so important and so misunderstood, we want to include a very brief section on Bible Study method. Although many of us think that simply “reading” or Bible is the goal of our time in it, that is too simplistic. Solid life application comes from solid interpretation of the Biblical text. Solid interpretation comes from solid Bible study methods. Our discussion of Bible study methods will involve the following four steps: Observation, Interpretation, Correlation and Application. Observation – A good Bible study method always begins with observation. Observation is also the most ignored and forgotten step in this process. This step involves this basic question: What do I see in this text? This kind of observation involves sentence structure and the interplay of words and parts of speech. It involves timing and action, place setting and character, nouns and verbs. 7
The more time spent in this step, the better we will understand the text. While most are tempted to begin interpreting the text, this step simply notices what the text actually says, not what it means. Interpretation – Most people start Bible study in this step, completely skipping the important previous one. This step involves this basic question: What does this text mean? Note well, that it is difficult, if not impossible, to determine meaning without adequately observing the text in step 1. Meaning is directly related to form and structure. We must go through step 1 before we get to step 2. Interpretation involves context as an absolute and essential factor: immediate context, the larger context of the chapter, the context of the book or epistle itself, and the theological context of Scripture as a whole. No text can be properly interpreted in isolation. Interpretation, within the confines of context, explores the meaning of a given text in all of its subtlety and glory. These first two steps are largely handled in the “Engage the Text” section of our Discussion Pages below. Correlation – This step involves this basic question: How does this text relate to other biblical texts? Does it refer directly (quotation) or indirectly (allusion) to an Old Testament text? If it is an Old Testament text, is it quoted or alluded to in the New Testament? Is it referenced again in the same book? Is it referenced in another book? Is it used the same way in these places? If it is used differently or with different nuance, what is the difference? These questions are components of this step. Application – This step involves this basic question: How does this text relate to my life? In almost every text of Scripture there is either an example to follow, a sin to avoid, a promise to claim, a prayer to repeat, a command to obey, an error to mark, a principle to consider or a passage to memorize. Every passage is applicable. The Bible is OMNI-relevant. There are some very accessible resources on Bible study method that are easy to read and have the ability to completely revolutionize your reading of the Bible. I would recommend Living by the Book by Howard and William Hendricks as a great first start. Methodical Bible Study by Robert Traina and Basic Bible Interpretation by Roy Zuck are also great resources. Buy any one of these and start reading, you will not be disappointed.
Resources on the Gospel of John
There is without doubt enough material written about the gospel of John to occupy a very young and very fast reader for the rest of her life. During that reading almost an equal amount of new material will be added to the list. That being said, there are some classic and recent works on John you need to be aware of. As with every resource outside of the Bible, including this one, you must read critically. Conjecture, agenda, and bias creep into even the most well-intentioned work. Sift each of these resources through a biblical grid and receive only that which is true. Just because a person has enough education or skill to write a literary work does not make that work wholly true or completely worthwhile. It most definitely does not put it on the same plane as Holy Scripture. Read critically. Books on the Popular Level An “introduction” is a good place to start. The term “introduction” in this context means “a work that approaches a Biblical book or series of books holistically, perusing topics such as author, 8
date, outline and theme.” It does not mean “simple” or a “childish” level book. That being said, An Introduction to the New Testament by D. A. Carson and Douglas Moo is a very good one. Its companion volume covering the Old Testament is also a good resource. The NIV Application Commentary on John by Gary Burge is a highly accessible resource that inspires fresh and relevant implications from John’s Gospel. Scholarly Commentaries By popular opinion, Raymond Brown has written the quintessential commentary on John in the Anchor Bible series. Although his perspective is Roman Catholic in many ways, scholars refer to his work as a landmark study in the gospel. I personally found it useful in places but superseded by more recent works. I have found D. A. Carson’s commentary in The Pillar New Testament Commentary Series to be especially full and very helpful. Carson is a prolific writer with a masterful style and approaches the gospel from a strong Reformed perspective. Craig Keener’s commentary on John provides even more background and introductory material than does Carson’s. It is also extremely well-written. I would also recommend George Beasley-Murray’s commentary in The Word Biblical Commentary series only after the previous two. Finally, I would recommend another rather small work by Gary Burge entitled Interpreting the Gospel of John. It offers a concise and illustrated plan of attack to this important book of the New Testament.
Gospel Studies Darrell Bock’s Jesus According to Scripture and Jesus in Context are both excellent resources for wider Gospel Studies. Free Online Resources Dr. Tom Constable, Bible Exposition professor at Dallas Seminary and free-grace proponent, has an amazing website you need to be aware of. www.soniclight.com At this site you can access constantly updated study notes on every book of the Bible. I have found these notes extremely helpful over the years. Also www.bible.org is a site with tremendous resources. You can search their database of articles by Bible book, topic or author. Articles
Pertinent reference works which are referred to in the tool kit are located as separate files in the tool kit. This was done to ensure no single file takes too long to download.
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Discussion Questions (Part 1) and Instructions
Just how is one supposed to utilize these discussion questions? Because this section of the tool kit is probably the most important, this question is central. The answer: these discussion pages can be used in several ways. Following the above proposed preaching schedule we offer a separate page for each sermon passage. These questions allow for a diversity of applications and plenty of white space to write notes. Among other uses, each page is designed for at least three distinct applications: deeper individual or devotional study; small group discussion; family devotions and meal-time thought questions. NOTE WELL: Questions intended for family devotions or meal-times are underlined. Devotional Use – Individuals may want to use these pages in their own Bible study times during the week. In this case, all of the questions can be mined in turn, writing in the white space or on the back of the facing page. Small Group Use – Use of these discussion pages within a small group setting necessitates that you move quicker through the “Engage the Text” section to focus more on the application questions (at length). This approach will also allow for the useful devotional use above and keep the small group discussion moving to a good conclusion focused on life change. Since most small groups this Fall will not begin meeting until after Labor Day, our discussion pages includes a “Catch Up” page which will serve as the first for small groups after Labor Day. It will cover all of chapter one and will place these groups back in line with the weekly sermons. Family Use – The underlined questions are so highlighted because they serve as open-ended questions that would easily fit into a family meal time or devotional discussions. It may go like this: “Thinking about the sermon and study last Sunday at church, what do you think about…?” Challenge – These closing comments are intended as activities to focus on throughout the week. Ask about these activities next time you meet together. For sake of length and preparation time, we have decided to release these questions in several parts. Pay attention to the website for the next installment of questions to appear under the Tool Kit icon. We recommend that you print each section of the tool kit and mark it up with your own comments.
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John 20:30-31 and Introduction Starter Questions Read the passage through twice. What do you consider to be the main idea of this passage? In your own words, why was this gospel written? Would you be willing to set aside this week to read through the whole gospel? Underline passages you deem important or write question marks in the margin if you don’t understand something. This practice will serve you very well as we continue our study. What are some major themes you noticed throughout the gospel? What geographical movements did you notice? How many times does Jesus go up to Jerusalem? Engage the Text What are some of the “signs” Jesus performed? Why does John include the phrase “performed in the presence of the disciples”? With reference to the many things not written down, what kind of person do you imagine Jesus to be during his earthly ministry? Stoic? Playful? Serious? Approachable? Why do you think this? Why were “these” signs written down? What does it mean to believe?1 What is the content of belief in 20:31? What lays behind the terms “Christ” and “Son of God”? To what do these refer? What is the relationship of “signs” to these titles? What is the result of believing this content in 20:31? Application Questions Why do we spend so much time reading and studying ancient literature like the gospel of John? How have the church and/or Christians complicated the simple gospel message? How would you use this passage to share the good news of Jesus with an un-churched friend? 1
Many detractors of free grace claim that to believe is simply to agree mentally. While their wording (mental ascent) is meant to be pejorative, the Bible does not load elements of action, confession, repentance or good works onto the idea of believe. See Zane Hodges, Absolutely Free, chapter 2 for a great discussion of this topic.
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John 1:1-18 – The Prologue Starter Questions Read the passage through twice. What do you consider to be the main idea of this passage? What other Old and New Testament texts come to mind as you read it?1 How does this introduction to the gospel set the stage for the rest of the story? Engage the Text Of what Old Testament context do the opening words “in the beginning” remind the reader? Why is Jesus referred to as “the Word”? What do some unorthodox cults claim John 1:1 says about Jesus? (…the Word was (?) God) What is their motivation for doing so? Why is this claim ungrounded in the text?2 What was Jesus’ role in creation? According to 1:6-8, what role does John the Baptist play in the ministry of Jesus, the Word?3 How will 1:11-13 work itself out in the rest of the gospel? (Think about the Pharisees/Scribes) John 1:14 is perhaps the most quoted verse from the prologue. How would you rephrase the meaning of this verse in your own words? What Old Testament memories and passages is 1:14-18 drawing upon? (See Exodus 33:20) What contrasts are set up in 1:14-18? What is the purpose of these contrasts? How would you restate 1:17 in your own words? Application Questions How does Jesus bring life and light? What were the specific roles of grace and truth in Jesus’ ministry? What about His ministry now? What implications for humans are involved in God becoming a man? How does 1 Corinthians 9:19-23 relate to this idea? 1
See the separate Article entitled “Moses” for corresponding Old Testament and Mosaic references to this passage. 2 The Jehovah’s Witnesses claim that this phrase should be translated “and the Word was a god.” They make this claim based on an over-literal translation of the Greek text without regard for larger rules of grammar concerning a well established pattern of usage within not only John but the entire New Testament. 3 See Malachi 3:1; Matthew 11:7-15; Mark 1:2-11; Luke 1:57-80; 3:1-22; 7:18-29.
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John 1:19-34 – John the Baptist Starter Questions Read the passage through twice. What do you consider to be the main idea of this passage? What other Old and New Testament texts come to mind?1
Engage the Text What is the significance of each question asked of John in 1:20? Why would these leaders have asked these specific questions? (Note: Are you the prophet?)2 How does John the Baptist’s answer relate to Jesus’ words about John in Matthew 11:12-14?3 John quotes Isaiah 40:3 in John 1:23. What is the original context of Isaiah 40? What do you think is the significance of John’s statement in 1:27-28? What imagery is he using with the reference to “the strap of his sandal”? What imagery is John using in 1:29? See also 1:36. Why does he choose this imagery? While John’s gospel does not record the baptism of Jesus by John, what is the purpose of the “signs” mentioned: see the Spirit descending and remaining? John 1:34 contains an interesting problem. Some of the ancient manuscript evidence contains the closing statement: “this man is the Chosen One of God.” Others contain: “this man is the Son of God.”4 What is the difference and significance of each of these statements? Application Questions What does it mean to be a servant (1:27)? How else does this passage encourage you to seek the change that God’s grace brings?
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See the separate Article entitled “Moses” for corresponding Old Testament and Mosaic references to this passage. 2 This question flows directly from the prophecy of Deuteronomy 18:15-19. Where else does this idea appear in John’s Gospel? 3 This reference must be understood within Matthew. Cross-reference from John to Matthew does not constitute a direct contradiction. John’s understanding of his own ministry is the topic for discussion. 4 Moreover, the Greek of these two statements are not similar enough to be confused by mistake. Since “son of God” seems to be a favorite phrase of the author, it is likely that “chosen one” was changed to “son” at some point. Notice that there is no significant theological meaning wrapped up in this textual variant.
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Catch-Up – John 1
(For Small Groups beginning after Labor Day) Before your first Meeting: Challenge your group to read the entire Gospel of John in one sitting. Look for themes and mark anything you notice or questions that arise. Starter Questions If you have read the Gospel of John this week or at another time in your life, what has stood out to you and meant the most to you when you think about this Gospel? What do you typically want to know about someone before you trust them? Engage the Text (Be brief) Read John 1:1-18 Other Gospels begin with John the Baptist or Jesus’ birth, why do you think John starts with who Jesus was “in the beginning”? What Old Testament language does this remind you of and why? Discuss the relationship of Jesus to the Father. What does the text say and how do you understand it? According to the reasons in this passage, why do you think God became human like us? The pairing of grace and truth is repeated in this passage, why do you think these qualities are paired and are so important? Read John 1:19-34. What is John the Baptist’s role according to 1:6-8,15, 19, 23? Describe John’s attitude’s and actions as He fulfills this calling? Application Questions From all that John reveals about Jesus, what aspects of Jesus’ identity stand out to you? Why? What encourages you to place your more trust in Him? Why? From this passage, what about Jesus is most important for our world to be aware of today? How might it affect your relationship to God and the people around you to know that the God we serve made the “first move” so that we could know Him? How do you experience Jesus’ balance of grace and truth? How good are you at striking this balance in your relationships (with friends, kids, co-workers)? From the portrait of John the Baptist: Describe the relationship between self-denial and evangelism. What implications does this have for your life? Challenge Memorize John’s the Baptist’s testimony about Jesus in 1:15. Consider John’s logic and consider ways to reflect Jesus’ “greater” status in your life. 14
John 1:35-51 – Jesus’ first disciples Starter Questions What is something new that you tried recently? What was the motivation for trying this? Engage the Text (Be Brief) Read the passage through twice. Identify the many titles (around 12!!) used of Jesus in 1:20-51. John 1:40-41 is a tiny but beautiful story all by itself. What does Andrew tell Simon? Why? What does this statement presuppose in the expectation of these two men? John 1:43-51 contains a very similar story with more depth. What does Philip tell Nathanael? What does this statement presuppose in the expectation of these two men? In each case with a would-be-disciple, what is the effect Jesus has on them once they “come and see”? Read Genesis 28:11-13. Why would Jesus make a parallel between what the disciples will see and the revelation of Jacob? Application Questions Of the many titles in 1:20-51, which one(s) do you relate to the most in your walk with Christ and which are foreign to you? What makes us believe in Jesus? Our circumstances? Birth? Choice? Evidence? God’s grace? Who were the people in your life who helped you “come and see” Christ? In what ways were their motivations similar to the disciples in this text? If the disciples enjoyed an expectation of God’s involvement, what exciting things do you expect God to do in your life?? Challenge: Research 3 of the titles of Jesus with which you are less acquainted. Consider what these titles say about Jesus’ character and how this knowledge affects your intimacy and prayer life with Him. Commit to praying for three people that you would like to help “come and see” Jesus. List them. Pray for opportunity to have spiritual conversations. Pray for these three throughout the coming weeks and when your group gets together. Share at least one name with the group.
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John 2:1-25 – Water into Wine and Temple Cleansing Starter Questions What is your favorite part of weddings? Why? Engage the Text (be brief) Read the passage through twice When did the miraculous change take place? Did Jesus speak any words? Did he pray a prayer? What is significant about the manner of this miracle? Read Amos 9:13-14. With these verses as background and many passages about the feasting that would come about for the people of Israel in the OT, what truth do you think Jesus “sign” miracle was pointing to? What was the water in the stone jars originally used for? What is the significance of what Jesus changed it into? (compare Mark 2:18-22) Are you familiar with the Jewish Passover? If not, see Deuteronomy 16 and Leviticus 23. Understanding the sacrifices necessary for this feast, what had become of the temple area? Why? His disciples recall Psalm 69 in John 2:17. What is the original context of this Psalm? What is Jesus’ ultimate “sign” that will prove his identity to all people? Application Questions What aspects of my relationship with God am I fearful he wants to change (like new wineskins)? If Jesus walked into our churches and observed the standard lives of Christians today, what do you think might outrage Him? What aspects of our “church life” do you fear might have little to do with God? Discuss the importance of Jesus’ resurrection to the Christian faith? Is it crucial? What “signs” have you seen Jesus do in your own life or the lives of those around you? How does this affect your faith? Challenge Pray this week for the purification of our church, that we would be focused on the works that Christ would have us do.
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John 3:1-21 – Jesus and Nicodemus the Pharisee Starter Questions What is one aspect of Christian life or belief that you have completely misunderstood in the past, but have since come to know (could be funny or serious)? How did that happen? Read the passage through twice. Engage the Text (be brief) Look at 1:1-2. Why do you think Nicodemus comes to Jesus at night? How does John exploit this fact at the end of this section (3:19-21 and 3:11)? What are the different synonyms Jesus uses to describe “born again” throughout 3:3-8? How does Jesus understanding of who can receive the kingdom differ from Nicodemus’? Look up Ezekiel 36:24-27 and 37:1-6, 10. What prophetic expectation does this prefigure? Do you think Nicodemus really should have known this as Jesus suggests (3:10)? See Numbers 21:4-9. How does this OT passage and John’s explanation of it in 3:16-18 help interpret Jesus’ statement about the Son of Man being “lifted up”? (Note: many scholars believe it is not Jesus speaking in 3:16-21)
Application Questions Have you ever been “embarrassed” of your association or identification with Jesus? Why? What do think Jesus wanted us to focus on with the image of being “born again”? Discuss whether you think this phrase has negative or positive stigma in our culture today? How can we help each other and ourselves embrace Jesus’ corrections of our understanding of Him and His plan for the world? What darks things do we hold onto that draw us away from the light?
Challenge Consider what area of your life needs to be exposed to the light and may be drawing you from God’s presence. Find a safe friend or group member to share that with.
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tool kit
The Gospel of John is a literary masterpiece. It is simultaneously simple and complex, straightforward and mysterious, beautiful and haunting. In it we find some of the most memorable events in the life of Jesus as well as some of his most demanding words. Because there are no other biblical books like it, the gospel of John has drawn the attention of simple Christians, people variously opposed to the Bible, and the greatest Biblical scholars in world history since it was penned in the first century. There is simply no other book like it. In this preaching series, we will walk through the gospel at a pace that is intentionally balanced so as to allow a focus on individual words and sentences without losing sight of the larger themes and metanarrative, elements which this gospel is built upon. The following pages of resources are intended as a supplement to this preaching series. They can be used in a variety of ways, from deeper individual study or devotion, small group discussion, to family dinner-table discussion. Just like a chest of tools, pull out whatever part of this kit is useful for your specific need. You need not master all of its contents to put it to good use. Enjoy parts or the whole, just enjoy.
Tools in the Kit
• Introduction • Glossary of Terms • Author of the Gospel • Date of Writing • Purpose of the Gospel • Proposed Preaching Schedule • Resources for Further Study • Discussion Questions Part I (with Instructions)
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Introduction
Complexity wrapped in simplicity; this is a great description of the Gospel of John (Introduction to the New Testament, Carson and Moo). Like a beautiful pool of clear still water, one may think all there is to see is seen. But this pool runs deep and the beauty above the water is only a whisper of that below. As our tool kit proceeds we will see that although there is a large amount of debate regarding the date of authorship, and therefore its author and recipients, the burden of proof lies with those who choose to see it other than as it has been understood for almost the entire history of the church: written by the apostle John (son of Zebedee, brother of James) for evangelistic purposes among a diverse audience of Jews and Gentiles. While the previous statement is overly terse and condensed for clarity, I think it is a fair representation of the diversity of opinion. As we study we will come face to face with the beautiful nuances within the gospel that make some of these background issues more difficult. However, other matters are seen with more consistency. The structure of the gospel is one of them. There is a clear prologue or beginning to the gospel (1:1-18) and a clear epilogue or conclusion (21:1-25). Most students in the past 150 years or so have divided the main body text into two sections (1:19-12:50 and 13:1-20:31). Some influential scholars have given titles to these two sections which have remained for some time. They are called The Book of Signs and The Book of Glory (or The Book of the Passion) respectively. Although the “signs” in the gospel are not restricted to just this first section, these titles are relatively adequate descriptions of these two major sections of the fourth gospel. The titles should not, however, be the determining factor for the interpretation of these two sections, for the most important “sign” in the Gospel is not in the first section; the resurrection of Jesus is recorded in The Book of Glory (13:1-20:31). Perhaps the most peculiar and interesting feature of John’s Gospel is its expressly evangelistic purpose. John 20:30-31 states that it was written so that people may believe in Jesus as the Son of God and find life in His name. There is no other book of the New Testament that contains such a forthright purpose statement. This statement, therefore, must be our starting point to a proper understanding of the gospel’s contents. As such, this passage will also be the starting point for our expositional study of John. Before making our way through a more complete discussion of these issues, we will include a quick glossary of important terms we will encounter in our study.
Glossary of Terms
For ease of reading and reference, the following terms may need more precise definition.
Johannine – (jo-hahn-een) No student of the Fourth Gospel will do much reading before encountering this term. It simply refers to things associated with John, John’s Gospel, or the whole of John’s writings including his three epistles. It is derived from the Latin word for “John.” For example, “Light and darkness are prominent Johannine themes.” Gospel – The word “gospel” simply means “good news.” The gospel is therefore the “good news” about Jesus Christ. But it also describes a specific type of writing (genre) that is highly narrative in content, literally the good story of an individual. In the ancient near east in which much of the Bible was written, there existed a similar type of writing called a bios (life) which was basically a biography. Our New Testament gospels most closely resemble these ancient biographies, which 2
centered on various life situations of a central figure. In the case of the New Testament gospels, of course, this central figure is Jesus of Nazareth, God in the flesh. Synoptic Gospel – The term “synoptic” literally means “see together,” and is a loan-word from Greek. In biblical reference works it refers to the first three gospels in the canon of our Bible: Matthew, Mark and Luke. These three contain very similar content (in many places they contain exactly the same words in exactly the same order), similar purposes and similar order. For this reason they are called “The Synoptics.” John, the Fourth Gospel, is not a considered a Synoptic Gospel because its content and order are markedly different than the other three. Disciple – Although many may understand this term, it is a central word in the gospels. “Disciple” is roughly equivalent to “learner.” In the Greek context, it is one who sits under a teacher, learns from a teacher, or follows a teacher around. Much of the instruction done in the time of Jesus was done on the move. In Jewish circles there existed a word of blessing which describes this idea: “May you be covered in the dust of your Rabbi.” This phrase captures the mobile schooling in which many “disciples” engaged. The disciple whom Jesus loved – This phrase is used often in John. Most throughout the history of the church have associated this individual with the author of the gospel, John, the son of Zebedee. Rather than pride, this phrase likely captures the overwhelming humility and honor the author felt upon Jesus’ choice of him. Sign – This word also plays a huge role in John’s Gospel. The first half of John’s Gospel records several uses of this word in a progressive revealing of Jesus’ power and purpose within the story. The entire gospel, however, is seen by the author as a “book of signs” (cf. 20:30-31), the greatest of which is Jesus’ resurrection. “Sign” then refers to an action, usually miraculous, done by Jesus that highlights His divinity and ministry purpose.
Author of the Gospel1
As this Byzantine style icon notes, throughout the history of the church “John the Theologian” has been understood as the author of the fourth gospel, the Apocalypse and the 3 epistles that bear his name. This individual was the disciple Jesus chose during his earthly ministry, the son of Zebedee and brother of James. This conclusion was not seriously challenged until the 18th and 19th centuries. These recent challenges are based largely on theological and chronological concerns which will be covered in the next section on dating, a topic intimately connected with a discussion of authorship. These scholars have noticed a very developed and church-focused theology in the gospel 1
Much of the information on authorship and dating has been gleaned from personal study in the background of John’s gospel. The DTS class notes of Dr. Hall Harris, a Johannine scholar in his own right, were particularly helpful.
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of John and assume that it therefore must be written later in time, as to allow for more theological maturation. This decision and others forces some scholars to look for authors other than John the apostle, whom most understand to have died in exile in the late 90’s. However, there is no compelling reason to search for an author other than the disciple. The plural pronoun “we” in John 21:24 has been the source of some of the authorship debate (This is the disciple who is testifying to these things and wrote these things, and we know that his testimony is true). Why would the singular author, John the apostle, write in the plural? This has been understood by some to represent the community that followed John. The “second generation” of John’s legacy, as it were. However, this conclusion does not necessarily include the death of the disciple or a later date for the writing of the gospel. There could have been a believing Johannine community that voiced its approval and acknowledgement of apostolic authority and authorship of the masterpiece (which would also meet the Jewish requirement for two or more witnesses). But beyond mere theological speculation, there is rich external and internal evidence to be perused. The church father Irenaeus (died A.D. 200) states in his work Against Heresies stated that the author of the Fourth Gospel was John, the Lord’s disciple, that the fourth Gospel was published at Ephesus and that John remained at Ephesus until the time of the Roman emperor Trajan. Eusebius, another early church father, claims that Irenaeus was made aware of these things from Polycarp, a disciple of John. The early church community of this same period accepted the authority and inspiration of this gospel based largely on its Johannine authorship. This early acceptance based on the criterion of authorship/apostleship should also greatly inform our understanding of the authorship debate, since these groups of believers were much closer in time to the original manuscripts and author than we are today. Furthermore, the internal claims of the Gospel text make it clear that the author of the work was a Jew (being very familiar with Jewish terminology, prophecy and custom), he was from Palestine (exhibiting precise local knowledge), he was familiar with Hebrew (based on his quotations from the Hebrew text of the OT), that he was an eyewitness to the events described (based of the minute detail of names, places, times, numbers, manners, circumstances, etc.), and that he was an apostle (seen in his proximity to Jesus and the other apostles). All of this rich and diverse internal testimony leads us to the same conclusion: the author of the fourth gospel is the apostle John, son of Zebedee.
Date of Writing
The date of composition for John’s Gospel is highly debated among scholars, with the original manuscript placed anywhere from A.D. 55 to the late second century. Although recent archeological discoveries have all but ruled out a second century date, all others are viable. While most scholars chose a date that falls somewhere between 80 and 95 A.D., we will see that there are good arguments from within the gospel to see a possible date of authorship even earlier, before the fall of Jerusalem to the Romans in A.D. 70. John 5:2 is our first stop. “Now there is in Jerusalem by the sheep gate a pool, which is called in Hebrew Bethesda, having five porticoes.” The use of the present tense in this passage (there is) has been understood by some to describe a pool that existed at the time of writing. Assuming that the Romans destroyed the pool and porticoes of this pool upon their destruction of the temple and city walls (which is not certain), this very peculiar use of the present tense could mean that the Gospel was written before A.D. 70. 4
Other scholars have understood the prophetic words of Jesus and the surrounding context in 2:18-22 as possible evidence that the temple was still standing at the time of composition. “The Jews therefore answered and said to Him, "What sign do You show to us, seeing that You do these things?" 19 Jesus answered and said to them, "Destroy this temple, and in three days I will raise it up." 20 The Jews therefore said, "It took forty-six years to build this temple, and will You raise it up in three days?" 21 But He was speaking of the temple of His body. 22 When therefore He was raised from the dead, His disciples remembered that He said this; and they believed the Scripture, and the word which Jesus had spoken.” If the temple had already been destroyed at the writing of this passage, it would have been the perfect place to mention it. While this is also a tricky argument, it must at least be considered. Historical witnesses to dating include Irenaeus mentioned above. In his writing he placed the publication of the gospel in Ephesus. He also stated that John died (lived into) the reign of Trajan (98-117 A.D.). Jerome, writing much later, placed the death of John “in the 68th year after our Lord’s passion.” This testimony would put John’s death around A.D. 98 depending on the date of Jesus’ crucifixion. Other witnesses such as the Muratorian Canon (c. A.D. 180) suggest that the gospel was written while John’s “fellow disciples” such as Andrew were “still alive and with him.” This may push the date of publication earlier than the 90’s. A later date is preferred by most scholars on the grounds of theology. Many think that the theology of the gospel is too advanced and progressive and church-focused to reflect the assumed fledgling theology of Jesus in the 50’s or 60’s. But, of course, Paul is writing his deep theological treatises like the letter to the Romans during just this time. I tend to favor the view that sees the original manuscript of John composed prior to A.D. 70, perhaps in the mid-60’s. Although I do not think this view is essential to a proper interpretation and appreciation of the gospel, I do think it makes best sense of all of the evidence. Also part of this discussion is the relationship of the fourth Gospel to the first three, Matthew, Mark and Luke. These three are called the Synoptic Gospels (“see together”) because they contain a very similar structure, chronology and content. In many cases they contain exactly the same wording and word order. John is not considered a “Synoptic” because its content and chronology are markedly different. This fact has led most scholars in the last 150 years to conclude that John was written much later than the other three gospels and its author purposely changed the content of those three (as sources for his work) and arranged his gospel as a theological treatise, not a historical account. This view presupposes someone other than John as the author, a late date and the use of the Synoptics as sources – none of which are certain. It is just as reasonable to presuppose John the apostle as the author, a very early date (perhaps pre A.D. 70) and none or one of the Synoptics available as sources. Taking all of this evidence (and more) into account, one can see why the debate is so complex. In conclusion, I choose to understand the date of composition with several other New Testament scholars as very early, perhaps even pre A.D. 70. This conclusion makes best sense of the internal and external data in my opinion.
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Purpose of the Gospel
Among all the other background discussions, perhaps none is more important than the purpose of John’s Gospel. We must begin with the internal claim of 20:30-31.1 According to this explicit purpose statement, John’s purpose seems to be singular in goal (to engender saving faith), but plural in audience (Jews and Gentiles). This plural audience can be seen in that the gospel text is simultaneously Jewish in its language (repeated use of Messiah and other Hebrew loan-words) and Gentile in its approach (translating and explaining Hebrew loan-words). The genre of John discussed above (ancient biography) helps continue the discussion of purpose and may explain much of the detail rearrangement we find in John. For example, the temple cleansing is pushed forward in the account (John 2) and the raising of Lazarus becomes the event that precipitates the end (John 11), whereas the temple cleansing is the final event in all of the Synoptic gospels. This rearrangement between John and the Synoptics (whatever the actual order of events was) was a completely acceptable and oft-used tactic of a first-century writer. Our modern historical fascination with exact chronology and order was not shared in this time. Thus, John’s reorganization of material is another clue to his larger thematic purpose addressed in 20:31. Many scholars have pointed out that an interpretation according to only one of the many proposed purposes of John has notoriously plagued its study. In conclusion, I propose that the purpose of John’s gospel was an evangelistic appeal to non-believing Jews (and secondly, Gentiles) to find life in the person of Jesus, the Jewish Messiah, Savior of the world. This view seems the most simple and makes best sense of the language of the Gospel.
Proposed Preaching Schedule
Within the parameters the pastoral staff thought most conducive to such a study, we propose the following preaching schedule (Lord willing). The chosen pace of study allows for both in-depth expositional study of individual passages and words without losing sight of larger themes and movements within the gospel. Each bullet represents a separate sermon. o John 20:30-31 – The Purpose of the Gospel and Introduction to the study o John 1:1-18 – The Prologue o John 1:19-34 – The ministry of John the Baptist o John 1:35-51 – Jesus’ first disciples o John 2:1-25 – Water turned to wine and the cleansing of the Temple o John 3:1-21 – Jesus and Nicodemus o John 3:22-4:3 – John’s Testimony of Jesus o John 4:4-42 – The meeting of the Samaritan Woman and its consequences o John 4:43-54 – The Healing of an Official’s son o John 5:1-24 – The Healing of a man on the Sabbath o John 5:25-47 – Jesus calls witnesses on His behalf 1
The Greek text of 20:31 contains a text critical variant which boils down to the presence or absence of a single Greek sigma - tau/ta de. ge,graptai i[na pisteu,ÎsÐhte o[ti VIhsou/j evstin o` cristo.j o` ui`o.j tou/ qeou/( kai. i[na pisteu,ontej zwh.n e;chte evn tw/| ovno,mati auvtou/. The difference between the present subjunctive and the aorist subjunctive has been understood as the possible difference between an evangelistic purpose and edificatory purpose, respectively.
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o John 6:1-35 – The Multiplication of Bread, Walking on water, and explanations o John 6:36-71 – Difficult teaching in the Capernaum synagogue o John 7:1-52 – Jesus’ Teaching at the Feast of Booths o John 7:53-8:11 – Interruption: A discussion of the Woman Caught in Adultery o John 8:12-30 – Jesus’ Teaching at the Feast of Booths o John 8:31-9:7 – Jesus makes a blasphemous claim and gives an illustration of blindness o John 9:8-34 – Reaction to Jesus healing a blind man o John 9:35-10:21 – Jesus responds to excommunication o John 10:22-40 – The Feast of the Dedication o John 11:1-46 – The Death and Resurrection of Lazarus o John 11:47-12:11 – Events leading to Jesus’ last days o John 12:12-50 – Jesus’ last trip up into Jerusalem o John 13:1-38 – The Last Supper and Washing the disciples’ feet o John 14:1-15 – The last speech and teaching of Jesus before His death o John 14:16-31 o John 15:1-16 o John 15:17-6:4a o John 16:4b-15 o John 16:16-33 o John 17:1-26 o John 18:1-27 – Jesus’ betrayal, trial and denial o John 18:28-38 – Jesus before Pilate o John 18:39-19:16 – Jesus mocked o John 19:17-30 – Jesus conquers sin and the devil on the cross o John 19:31-20:18 – Jesus burial and resurrection o John 20:19-31 – Thomas’ exclamation at Jesus’ appearance o John 21:1-14 – Jesus appears again John 21:15-25 – The Restoration of Peter and Conclusion of the Gospel
Resources
For the sake of better Bible study habits and resources we want to briefly discuss the four basic steps of Bible Study method before recommending some good resources for John’s Gospel.
Bible Study Method
Because Bible Study is so important and so misunderstood, we want to include a very brief section on Bible Study method. Although many of us think that simply “reading” or Bible is the goal of our time in it, that is too simplistic. Solid life application comes from solid interpretation of the Biblical text. Solid interpretation comes from solid Bible study methods. Our discussion of Bible study methods will involve the following four steps: Observation, Interpretation, Correlation and Application. Observation – A good Bible study method always begins with observation. Observation is also the most ignored and forgotten step in this process. This step involves this basic question: What do I see in this text? This kind of observation involves sentence structure and the interplay of words and parts of speech. It involves timing and action, place setting and character, nouns and verbs. 7
The more time spent in this step, the better we will understand the text. While most are tempted to begin interpreting the text, this step simply notices what the text actually says, not what it means. Interpretation – Most people start Bible study in this step, completely skipping the important previous one. This step involves this basic question: What does this text mean? Note well, that it is difficult, if not impossible, to determine meaning without adequately observing the text in step 1. Meaning is directly related to form and structure. We must go through step 1 before we get to step 2. Interpretation involves context as an absolute and essential factor: immediate context, the larger context of the chapter, the context of the book or epistle itself, and the theological context of Scripture as a whole. No text can be properly interpreted in isolation. Interpretation, within the confines of context, explores the meaning of a given text in all of its subtlety and glory. These first two steps are largely handled in the “Engage the Text” section of our Discussion Pages below. Correlation – This step involves this basic question: How does this text relate to other biblical texts? Does it refer directly (quotation) or indirectly (allusion) to an Old Testament text? If it is an Old Testament text, is it quoted or alluded to in the New Testament? Is it referenced again in the same book? Is it referenced in another book? Is it used the same way in these places? If it is used differently or with different nuance, what is the difference? These questions are components of this step. Application – This step involves this basic question: How does this text relate to my life? In almost every text of Scripture there is either an example to follow, a sin to avoid, a promise to claim, a prayer to repeat, a command to obey, an error to mark, a principle to consider or a passage to memorize. Every passage is applicable. The Bible is OMNI-relevant. There are some very accessible resources on Bible study method that are easy to read and have the ability to completely revolutionize your reading of the Bible. I would recommend Living by the Book by Howard and William Hendricks as a great first start. Methodical Bible Study by Robert Traina and Basic Bible Interpretation by Roy Zuck are also great resources. Buy any one of these and start reading, you will not be disappointed.
Resources on the Gospel of John
There is without doubt enough material written about the gospel of John to occupy a very young and very fast reader for the rest of her life. During that reading almost an equal amount of new material will be added to the list. That being said, there are some classic and recent works on John you need to be aware of. As with every resource outside of the Bible, including this one, you must read critically. Conjecture, agenda, and bias creep into even the most well-intentioned work. Sift each of these resources through a biblical grid and receive only that which is true. Just because a person has enough education or skill to write a literary work does not make that work wholly true or completely worthwhile. It most definitely does not put it on the same plane as Holy Scripture. Read critically. Books on the Popular Level An “introduction” is a good place to start. The term “introduction” in this context means “a work that approaches a Biblical book or series of books holistically, perusing topics such as author, 8
date, outline and theme.” It does not mean “simple” or a “childish” level book. That being said, An Introduction to the New Testament by D. A. Carson and Douglas Moo is a very good one. Its companion volume covering the Old Testament is also a good resource. The NIV Application Commentary on John by Gary Burge is a highly accessible resource that inspires fresh and relevant implications from John’s Gospel. Scholarly Commentaries By popular opinion, Raymond Brown has written the quintessential commentary on John in the Anchor Bible series. Although his perspective is Roman Catholic in many ways, scholars refer to his work as a landmark study in the gospel. I personally found it useful in places but superseded by more recent works. I have found D. A. Carson’s commentary in The Pillar New Testament Commentary Series to be especially full and very helpful. Carson is a prolific writer with a masterful style and approaches the gospel from a strong Reformed perspective. Craig Keener’s commentary on John provides even more background and introductory material than does Carson’s. It is also extremely well-written. I would also recommend George Beasley-Murray’s commentary in The Word Biblical Commentary series only after the previous two. Finally, I would recommend another rather small work by Gary Burge entitled Interpreting the Gospel of John. It offers a concise and illustrated plan of attack to this important book of the New Testament.
Gospel Studies Darrell Bock’s Jesus According to Scripture and Jesus in Context are both excellent resources for wider Gospel Studies. Free Online Resources Dr. Tom Constable, Bible Exposition professor at Dallas Seminary and free-grace proponent, has an amazing website you need to be aware of. www.soniclight.com At this site you can access constantly updated study notes on every book of the Bible. I have found these notes extremely helpful over the years. Also www.bible.org is a site with tremendous resources. You can search their database of articles by Bible book, topic or author. Articles
Pertinent reference works which are referred to in the tool kit are located as separate files in the tool kit. This was done to ensure no single file takes too long to download.
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Discussion Questions (Part 1) and Instructions
Just how is one supposed to utilize these discussion questions? Because this section of the tool kit is probably the most important, this question is central. The answer: these discussion pages can be used in several ways. Following the above proposed preaching schedule we offer a separate page for each sermon passage. These questions allow for a diversity of applications and plenty of white space to write notes. Among other uses, each page is designed for at least three distinct applications: deeper individual or devotional study; small group discussion; family devotions and meal-time thought questions. NOTE WELL: Questions intended for family devotions or meal-times are underlined. Devotional Use – Individuals may want to use these pages in their own Bible study times during the week. In this case, all of the questions can be mined in turn, writing in the white space or on the back of the facing page. Small Group Use – Use of these discussion pages within a small group setting necessitates that you move quicker through the “Engage the Text” section to focus more on the application questions (at length). This approach will also allow for the useful devotional use above and keep the small group discussion moving to a good conclusion focused on life change. Since most small groups this Fall will not begin meeting until after Labor Day, our discussion pages includes a “Catch Up” page which will serve as the first for small groups after Labor Day. It will cover all of chapter one and will place these groups back in line with the weekly sermons. Family Use – The underlined questions are so highlighted because they serve as open-ended questions that would easily fit into a family meal time or devotional discussions. It may go like this: “Thinking about the sermon and study last Sunday at church, what do you think about…?” Challenge – These closing comments are intended as activities to focus on throughout the week. Ask about these activities next time you meet together. For sake of length and preparation time, we have decided to release these questions in several parts. Pay attention to the website for the next installment of questions to appear under the Tool Kit icon. We recommend that you print each section of the tool kit and mark it up with your own comments.
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John 20:30-31 and Introduction Starter Questions Read the passage through twice. What do you consider to be the main idea of this passage? In your own words, why was this gospel written? Would you be willing to set aside this week to read through the whole gospel? Underline passages you deem important or write question marks in the margin if you don’t understand something. This practice will serve you very well as we continue our study. What are some major themes you noticed throughout the gospel? What geographical movements did you notice? How many times does Jesus go up to Jerusalem? Engage the Text What are some of the “signs” Jesus performed? Why does John include the phrase “performed in the presence of the disciples”? With reference to the many things not written down, what kind of person do you imagine Jesus to be during his earthly ministry? Stoic? Playful? Serious? Approachable? Why do you think this? Why were “these” signs written down? What does it mean to believe?1 What is the content of belief in 20:31? What lays behind the terms “Christ” and “Son of God”? To what do these refer? What is the relationship of “signs” to these titles? What is the result of believing this content in 20:31? Application Questions Why do we spend so much time reading and studying ancient literature like the gospel of John? How have the church and/or Christians complicated the simple gospel message? How would you use this passage to share the good news of Jesus with an un-churched friend? 1
Many detractors of free grace claim that to believe is simply to agree mentally. While their wording (mental ascent) is meant to be pejorative, the Bible does not load elements of action, confession, repentance or good works onto the idea of believe. See Zane Hodges, Absolutely Free, chapter 2 for a great discussion of this topic.
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John 1:1-18 – The Prologue Starter Questions Read the passage through twice. What do you consider to be the main idea of this passage? What other Old and New Testament texts come to mind as you read it?1 How does this introduction to the gospel set the stage for the rest of the story? Engage the Text Of what Old Testament context do the opening words “in the beginning” remind the reader? Why is Jesus referred to as “the Word”? What do some unorthodox cults claim John 1:1 says about Jesus? (…the Word was (?) God) What is their motivation for doing so? Why is this claim ungrounded in the text?2 What was Jesus’ role in creation? According to 1:6-8, what role does John the Baptist play in the ministry of Jesus, the Word?3 How will 1:11-13 work itself out in the rest of the gospel? (Think about the Pharisees/Scribes) John 1:14 is perhaps the most quoted verse from the prologue. How would you rephrase the meaning of this verse in your own words? What Old Testament memories and passages is 1:14-18 drawing upon? (See Exodus 33:20) What contrasts are set up in 1:14-18? What is the purpose of these contrasts? How would you restate 1:17 in your own words? Application Questions How does Jesus bring life and light? What were the specific roles of grace and truth in Jesus’ ministry? What about His ministry now? What implications for humans are involved in God becoming a man? How does 1 Corinthians 9:19-23 relate to this idea? 1
See the separate Article entitled “Moses” for corresponding Old Testament and Mosaic references to this passage. 2 The Jehovah’s Witnesses claim that this phrase should be translated “and the Word was a god.” They make this claim based on an over-literal translation of the Greek text without regard for larger rules of grammar concerning a well established pattern of usage within not only John but the entire New Testament. 3 See Malachi 3:1; Matthew 11:7-15; Mark 1:2-11; Luke 1:57-80; 3:1-22; 7:18-29.
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John 1:19-34 – John the Baptist Starter Questions Read the passage through twice. What do you consider to be the main idea of this passage? What other Old and New Testament texts come to mind?1
Engage the Text What is the significance of each question asked of John in 1:20? Why would these leaders have asked these specific questions? (Note: Are you the prophet?)2 How does John the Baptist’s answer relate to Jesus’ words about John in Matthew 11:12-14?3 John quotes Isaiah 40:3 in John 1:23. What is the original context of Isaiah 40? What do you think is the significance of John’s statement in 1:27-28? What imagery is he using with the reference to “the strap of his sandal”? What imagery is John using in 1:29? See also 1:36. Why does he choose this imagery? While John’s gospel does not record the baptism of Jesus by John, what is the purpose of the “signs” mentioned: see the Spirit descending and remaining? John 1:34 contains an interesting problem. Some of the ancient manuscript evidence contains the closing statement: “this man is the Chosen One of God.” Others contain: “this man is the Son of God.”4 What is the difference and significance of each of these statements? Application Questions What does it mean to be a servant (1:27)? How else does this passage encourage you to seek the change that God’s grace brings?
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See the separate Article entitled “Moses” for corresponding Old Testament and Mosaic references to this passage. 2 This question flows directly from the prophecy of Deuteronomy 18:15-19. Where else does this idea appear in John’s Gospel? 3 This reference must be understood within Matthew. Cross-reference from John to Matthew does not constitute a direct contradiction. John’s understanding of his own ministry is the topic for discussion. 4 Moreover, the Greek of these two statements are not similar enough to be confused by mistake. Since “son of God” seems to be a favorite phrase of the author, it is likely that “chosen one” was changed to “son” at some point. Notice that there is no significant theological meaning wrapped up in this textual variant.
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Catch-Up – John 1
(For Small Groups beginning after Labor Day) Before your first Meeting: Challenge your group to read the entire Gospel of John in one sitting. Look for themes and mark anything you notice or questions that arise. Starter Questions If you have read the Gospel of John this week or at another time in your life, what has stood out to you and meant the most to you when you think about this Gospel? What do you typically want to know about someone before you trust them? Engage the Text (Be brief) Read John 1:1-18 Other Gospels begin with John the Baptist or Jesus’ birth, why do you think John starts with who Jesus was “in the beginning”? What Old Testament language does this remind you of and why? Discuss the relationship of Jesus to the Father. What does the text say and how do you understand it? According to the reasons in this passage, why do you think God became human like us? The pairing of grace and truth is repeated in this passage, why do you think these qualities are paired and are so important? Read John 1:19-34. What is John the Baptist’s role according to 1:6-8,15, 19, 23? Describe John’s attitude’s and actions as He fulfills this calling? Application Questions From all that John reveals about Jesus, what aspects of Jesus’ identity stand out to you? Why? What encourages you to place your more trust in Him? Why? From this passage, what about Jesus is most important for our world to be aware of today? How might it affect your relationship to God and the people around you to know that the God we serve made the “first move” so that we could know Him? How do you experience Jesus’ balance of grace and truth? How good are you at striking this balance in your relationships (with friends, kids, co-workers)? From the portrait of John the Baptist: Describe the relationship between self-denial and evangelism. What implications does this have for your life? Challenge Memorize John’s the Baptist’s testimony about Jesus in 1:15. Consider John’s logic and consider ways to reflect Jesus’ “greater” status in your life. 14
John 1:35-51 – Jesus’ first disciples Starter Questions What is something new that you tried recently? What was the motivation for trying this? Engage the Text (Be Brief) Read the passage through twice. Identify the many titles (around 12!!) used of Jesus in 1:20-51. John 1:40-41 is a tiny but beautiful story all by itself. What does Andrew tell Simon? Why? What does this statement presuppose in the expectation of these two men? John 1:43-51 contains a very similar story with more depth. What does Philip tell Nathanael? What does this statement presuppose in the expectation of these two men? In each case with a would-be-disciple, what is the effect Jesus has on them once they “come and see”? Read Genesis 28:11-13. Why would Jesus make a parallel between what the disciples will see and the revelation of Jacob? Application Questions Of the many titles in 1:20-51, which one(s) do you relate to the most in your walk with Christ and which are foreign to you? What makes us believe in Jesus? Our circumstances? Birth? Choice? Evidence? God’s grace? Who were the people in your life who helped you “come and see” Christ? In what ways were their motivations similar to the disciples in this text? If the disciples enjoyed an expectation of God’s involvement, what exciting things do you expect God to do in your life?? Challenge: Research 3 of the titles of Jesus with which you are less acquainted. Consider what these titles say about Jesus’ character and how this knowledge affects your intimacy and prayer life with Him. Commit to praying for three people that you would like to help “come and see” Jesus. List them. Pray for opportunity to have spiritual conversations. Pray for these three throughout the coming weeks and when your group gets together. Share at least one name with the group.
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John 2:1-25 – Water into Wine and Temple Cleansing Starter Questions What is your favorite part of weddings? Why? Engage the Text (be brief) Read the passage through twice When did the miraculous change take place? Did Jesus speak any words? Did he pray a prayer? What is significant about the manner of this miracle? Read Amos 9:13-14. With these verses as background and many passages about the feasting that would come about for the people of Israel in the OT, what truth do you think Jesus “sign” miracle was pointing to? What was the water in the stone jars originally used for? What is the significance of what Jesus changed it into? (compare Mark 2:18-22) Are you familiar with the Jewish Passover? If not, see Deuteronomy 16 and Leviticus 23. Understanding the sacrifices necessary for this feast, what had become of the temple area? Why? His disciples recall Psalm 69 in John 2:17. What is the original context of this Psalm? What is Jesus’ ultimate “sign” that will prove his identity to all people? Application Questions What aspects of my relationship with God am I fearful he wants to change (like new wineskins)? If Jesus walked into our churches and observed the standard lives of Christians today, what do you think might outrage Him? What aspects of our “church life” do you fear might have little to do with God? Discuss the importance of Jesus’ resurrection to the Christian faith? Is it crucial? What “signs” have you seen Jesus do in your own life or the lives of those around you? How does this affect your faith? Challenge Pray this week for the purification of our church, that we would be focused on the works that Christ would have us do.
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John 3:1-21 – Jesus and Nicodemus the Pharisee Starter Questions What is one aspect of Christian life or belief that you have completely misunderstood in the past, but have since come to know (could be funny or serious)? How did that happen? Read the passage through twice. Engage the Text (be brief) Look at 1:1-2. Why do you think Nicodemus comes to Jesus at night? How does John exploit this fact at the end of this section (3:19-21 and 3:11)? What are the different synonyms Jesus uses to describe “born again” throughout 3:3-8? How does Jesus understanding of who can receive the kingdom differ from Nicodemus’? Look up Ezekiel 36:24-27 and 37:1-6, 10. What prophetic expectation does this prefigure? Do you think Nicodemus really should have known this as Jesus suggests (3:10)? See Numbers 21:4-9. How does this OT passage and John’s explanation of it in 3:16-18 help interpret Jesus’ statement about the Son of Man being “lifted up”? (Note: many scholars believe it is not Jesus speaking in 3:16-21)
Application Questions Have you ever been “embarrassed” of your association or identification with Jesus? Why? What do think Jesus wanted us to focus on with the image of being “born again”? Discuss whether you think this phrase has negative or positive stigma in our culture today? How can we help each other and ourselves embrace Jesus’ corrections of our understanding of Him and His plan for the world? What darks things do we hold onto that draw us away from the light?
Challenge Consider what area of your life needs to be exposed to the light and may be drawing you from God’s presence. Find a safe friend or group member to share that with.
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