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1:1-18

I. Public ManifestationI. Public Manifestation(To all Israel)(To all Israel)

1:19 12:501:19 12:50

InitialInitialAnnounce-Announce-mentment1:19 4:541:19 4:54

GrowingGrowingConflictConflict

5:1 12:505:1 12:50

II. Private ManifestationII. Private Manifestation(To Twelve Disciples)(To Twelve Disciples)

13:1 20:3113:1 20:31FinalFinal

TeachingsTeachings

13:1 17:2613:1 17:26

Passion Passion & Resurr-& Resurr-ectionection

18:1 20:3118:1 20:31

EEppiilloogguuee

21:1-25

Seven Miracles or “Signs”

Seven Major Discourses

water wine (2:1-11)

Born anew (3:1-21)

Well of Water (4:1-42)

Healing official’s son (4:46-54)

Healing lame man (5:1-18)

Feeding Crowds(6:1- 15)

Walking Water (6:16-21)

Healing Blind Man (9:1-42)

Raising Lazarus (11:1-57)

Life & Jdgmnt (5:19-47)

Bread of / Life (6:22-66)

Water of Life (7:1-52)

Light of World (7:1-52)

Good Shepherd(7:1-52)

1

1

2

2

3 45 6

7

3 4 5 67

Gospel of John, Survey

2. Structure, cont: Major Structural Relationships

A. Particularization with Substantiation


GeneralDeclarations:

ParticularSubstantiations:

General ClaimsRegarding Christ1:1-18 Prologue

General Effect

ParticularCause

Throughout Remainder of Book, which is the Story of Jesus

The writer Particularizes, i.e.,

spells out or expands the

General Declarations of

1:1-18PARTICULARIZATION

And in the Process of Particularizing or

expanding the General Claims of 1:1-18, the

writer Substantiates, or supports, each of those

major claims

SUBSTANTIATION1:19-21:25-STORY OF

JESUS

Gospel of John, SurveyQUESTIONS:

1. What is the meaning of each of the general claims regarding Christ in the Prologue, and how is each of these general claims expanded or developed in the story of Jesus that follows, and how does this expansion or development illumine these general claims? In what ways does the writer support, or give evidence for the validity, of each of these claims throughout his narrative?

2. Why did John begin his Gospel by making these claims regarding Christ, and why did he expand or develop them as he did, and why did he support or give evidence for them as he did?

3. Implications?


B. Recurrence of Contrast2 Forms, Related to each other:

1) Contrast of Persons (Biographical)

JESUS OTHER PERSONS AND GROUPS OF PERSONS

a. “Jews” (5:10-47; 6:41-59; 7:10- 36, 45-52; 8:13-59; 9:13-10:6,

19-21, 24-39; 11:45-57; 12:9-19; 18:1-30)

b. Disciples (6:60-65; 13:1-38; 14:8-11; 18:1-27)

c. Judas (6:71; 12:4; 13:2, 26, 29; 18:2,3,5)


2) Contrast of Ideas (Ideological)

a. Belief Unbelief

(1:11, 12, 46, 50; 2:23; 3:12, 15, 16, 18, 36; 4:21, 41-42, 48, 50, 53; 5:10-47; 6:29-30, 35-36, 40, 47, 60-67; 7:5, 31, 39, 48; 8:13-59; 9:13-10:6, 18-21, 24-39, 42; 11:26-27, 40, 42, 45-57; 12:4, 9-19, 37, 42, 44, 46; 13:1-38; 14:1-12, 29; 16:9, 13; 17:8, 20-21; 18:1-30, 33-19:16, 22, 35; 20:8, 25, 27, 29, 31)

b. Light Darkness

(1:4, 5, 7-9; 3:19-21; (1:5; 3:19; 8:12; 12:35, 8:12; 9:5; 11:9-10; 46)

12:35-36, 46)

Gospel of John, SurveyQUESTIONS:1. What are the specific differences, in John’s Gospel,

between Jesus and these other persons or groups of persons, and what is the meaning of each of these differences? What is involved in the differences between belief and unbelief, and light and darkness? How is each of these persons or themes developed throughout John’s Gospel? How are these sets of contrasts related to one another?

2. Why, according to John’s Gospel, did these differences exist and take the forms they did? Why did John wish to present these differences between Jesus and these other persons or groups of persons and between belief vs. unbelief and light vs. darkness as he has?

3. Implications?


Recurrence of Key Themes1) Life (1:4; 3:15-16, 36; 4:10-11, 14, 36; 5:21, 24-26, 29, 39, 40; 6:27, 33-35, 40, 48, 51, 53-54, 57-58, 63,68; 10:10, 17, 28; 11:25-26; 12:25, 50; 13:38; 17:2-3; 20:31)

2) Witness/Testify (1:7, 8, 15, 19, 32, 34; 2:25; 3:11, 28, 32-33; 4:39, 41, 44; 5:31-33, 36-39; 7:7; 8:13-14, 17-18; 12:17; 15:26-27; 18:37; 19:35; 21:24)

3) Sign/Signs (2:11, 18, 23; 3:2; 4:54; 6:2, 14, 26, 30; 7:31; 9:16; 10:41; 12:18, 37; 20:30)

4) Work/Works (4:34; 5:17, 20, 36; 6:28-30; 7:3, 7, 21; 8:39; 9:3-4; 10:25, 32-33, 37-38; 14:10-12; 15:24; 17:4)

5) “I AM” (egw eimi) (4:26; 6:20, 35, 41, 48; 8:12, 18, 23-24, 28, 58; 9:5; 10:7, 9, 11, 14; 11:25; 13:19; 14:6; 15:1,5; 17:16; 18:5)


6. Glory / Glorify (1:14; 2:11; 7:18, 39; 8:50, 54; 11:4, 40; 12:16, 23, 28, 41; 13:31-32; 14:13; 15:8;

16:14; 17:1, 4- 5, 10, 22, 24; 21:19)

7. Spirit / Holy Spirit (1:32, 33; 3:5, 6, 8, 34; 4:23, 24; 6:63; 7:39; 11:33; 13:21; 14:16-17, 26; 15:26; 16:7, 12-15;

20:23)

8. Truth (1:14, 17; 3:21; 4:23, 24; 5:33; 8:32, 40, 44, 45, 46; 14:6, 17; 15:26; 16:7, 13; 17:17, 19; 18:37, 38)

9. Know (1:26, 31, 37; 2:9; 3:2,11; 4:10, 22, 25, 32, 42; 5:32; 6:6, 42, 61, 64; 7:15, 27-29; 8:14, 19, 37,

55; 9:12, 20-21, 24-25, 29-31; 10:4-5; 11:22, 24, 42, 49; 12:35, 50; 13:1,3,7,11, 17-18; 14:4-5; 15:15, 21; 16:30; 18:2, 4, 21; 19:10, 28, 35; 20:2, 9, 13-14; 21:4, 12, 15-17, 24)


10. World (1:9, 10, 29; 3:16-17, 19; 4:42; 6:14, 33, 51; 7:4, 7; 8:12, 23, 26; 9:5, 39; 10:36; 11:9, 27; 12:11, 25, 31, 46-47; 13:1; 14:17, 19, 22, 27, 30-31; 15:18-19; 16:8, 11, 20-21, 28, 33; 17:5-6, 9, 11-15, 18, 21, 23-25; 18:20, 36-37; 21:25)

11. Filial Language (Father, Son, Children,etc.) (1:12-14, 18, 49, 51; 2:16; 3:3-11, 14, 16-18, 35; 4:12-21, 23; 5:17-23, 25-27, 36-37, 42, 45; 6:27, 31-32, 40, 42, 44-46, 53, 57, 62, 65; 7:42; 8:18-19, 27-28, 36, 38-39, 41-42, 44, 49, 53-54, 56; 9:18, 19, 20, 35; 10:15, 17-18, 25, 29-30, 32, 36-38; 11:4, 27-41, 52; 12:23, 26-28, 34; 13:1, 33; 14:6-13, 16, 20-21, 26, 28; 15:8-10, 15-16, 23-24, 26; 16:3, 10, 15, 17, 23, 25-28, 32; 17:1, 5, 11-12, 21, 24; 18:11, 13; 19:7, 20:17, 21, 31; 21:5)


12. Hour (w[ra) ([1:39]; 2:4; [4:6], 21, 23, 52, 53; 5:25, 28, 35; 7:30; 8:20; 11:9; 12:23, 27; 13:1; 16:2,

4, 21, 25, 32; 17:1; 19:14, 27)

13. Judge/Judgement(5:22, 27, 30; 7:24, 51; 8:15, 16, 26, 50; 9:29; 12:31, 47, 48; 16:11; 18:31)

14. Theme of Jesus’ Journey from the Father back to the Father- The Pendulum Effect

(1:11, 14, 15, 18, 27, 30; 3:13, 17, 34; 4:25, 34; 5:23, 24, 30, 37, 38, 43; 6:29, 33, 38, 39, 41, 42, 44, 50, 51, 57, 58, 62; 7:16, 18, 28, 29, 33, 34; 8:14, 16, 18, 21, 23, 26, 29, 42; 9:4-5; 10:17, 36; 11:27, 42; 12:35, 44-46, 47; 13:3, 33, 36; 14:24, 25, 28; 15:21; 16:5,7,10, 26, 30; 17:3, 8, 11, 21, 23, 25, 18:37; 20:17, 21)


QUESTIONS:

1. What is the meaning of each of these expressions or themes? How is each of these themes developed throughout the book? How are these themes related to each other, and how do they illumine each other?

2. Why did John deal with, and develop, each of these themes as he did? Why did he relate them to each other as he did?

3. Implications?

Gospel of John, SurveyD. PARTICULARIZATION BY CAUSATION

Public Manifestation Private Manifestationto all Israel to 12 DisciplesCHS 1-12 One Particular Group within Israel

What happens and what (Chs. 13-21)is said in chs. 1-12 causes.Jesus to move from Public - to - Private Manifestation to all Israel. Manifestation to the specific group of the 12.

PARTICULARIZATION

CAUSATION

Gospel of John, SurveyQUESTIONS:1. What, specifically, is involved in this movement away from public

manifestation to all Israel to private manifestation to only one specific group within Israel, viz., the twelve? What is the meaning of each major element in this movement from Israel as a whole to the twelve? What, specifically, caused Jesus to make this shift, and what is the meaning of each of these contributing causes?

2. Why has John presented this movement from public manifestation to all Israel to private manifestation to just the twelve as he has? Why has John presented these causes for this shift in ministerial focus on the part of Jesus, and why has he dealt with each of these contributing factors as he has?

3. Implications?


E. CLIMAX WITH INSTRUMENTATION

18:1-20:31 - Events of Jesus’ death and resurrection (culminating the concern for the story itself), concluding with the purpose statement - indicating the writer’s purpose vis-a-vis the reader in telling the story of Jesus’ movement toward cross and resurrection (20:30-31) (culminating the concern for the significance of the story for the reader)

Concern for the Story Itself (i.e.,the Story of Jesus’ Movement toward Cross and Resurrection)

1:1-17:26 - Jesus’ ministry and the development of belief and unbelief - 2-fold concern

Concern for the Significance of the Story of Jesus’ movement toward the cross for the Reader

Gospel of John, SurveyQUESTIONS:1. Specifically, how does the story of Jesus in 1:1-17:26 reach

its climax in the cross and resurrection narratives? And how does this climactic development illumine the message of John’s Gospel as a whole? In what specific ways does John’s story of Jesus lead to belief in him as the Son of God, and how does such belief result in eternal life? How does this statement of purpose illumine both individual passages or themes within John’s Gospel as well as the Gospel as a whole?

2. Why did John build the story of Jesus toward this climax in his death and resurrection as he did? Why did John include this statement of purpose as part of the climax to his Gospel?

3. Implications?


3. Questions - See under Structural Relationships.4. Key Verses and Strategic Areas:

A) 1:1,14 Represents particularization with substantiation B) 3:15-19 Represents recurrence of life, world, filial language; represents also recurrence of contract between belief vs. unbelief and light vs. darkness. C) 5:16-18 Represents recurrence of contract between Jesus and the Jews. D) 5:30-46 Represents recurrence of witness/testify, life,truth; represents also recurrence of contrast between Jesus vs. Jews E) 12:36-50; 13:1-11 Represents causation with particulariization F) 19:30; 20:18, 30-31 Represents climax with instrumentation


5. Higher-Critical DataA) The Writer

1. May have been a Jew

a) He alludes frequently to O.T. texts, images, and motifs (1:1, 3, 21, 29, 36, 45, 51; 3:14; 4:5, 37; 7:42; 17:12; 19:28; 20:9)

b) He quotes frequently from O. T. texts (1:23; 2:17; 6:31; 4:5; 7:38; 12:15, 38, 39, 40; 13:18; 15:25; 18:9; 19:24


c) He makes frequent reference to Jewish Feasts and Rituals:

1. Rites of Purification (2:6; 3:25)

2.. Passover (2:13, 23; 6:4; 11:55; 12:1; 13:1; 18:28, 39)

3. Feast of Tabernacles (7:1-52)

4. Feast of Dedication (10:22) 5. Day of Preparation, Preparation Passover (19:14, 31, 42)

6. Feast of the Jews’ (5:1)


d) He may have been acquainted with several Jewish customs:

1. Jewish Purification Rites (2:6)

2.. Passover Pollution (18:28; 19:31, 42)

3. Laws concerning Sabbath (5:10; 7:21-23; 9:14-17)

4. Jewish concept of Hereditary Sin (9:2)

5. Jewish Burial Customs (19:40)

e) He evidences a knowledge of Jewish History:1. Knew how long it took to build the Temple (2:20)

2.. Knew about Jewish contempt for Samaritans (4:9)

3. Acquainted with history of Jewish Priesthood of the Period; He mentions both Annas and Caiaphas, and identifies Caiaphas as High Priest that year (11:49; 18:13, 14, 24)

Gospel of John, Survey2)On the other hand, may not have been a Jew, since he repeatedly

employs the word “Jews” to refer to the enemies of Jesus, and as a group which functions in the story in a way this is quite distince from the point of view of the writer (and of the readers) (for reference, see above under Recurrence of [Biographical] Contrast).

3)The Writer may have been native to Palestine, or at least have lived in Palestine for some time:a) He seems acquainted with area of Jerusalem:

1. He knew the Hebrew name for the Sheep Gate (Bethzatha) and that it had five porticoes (5:2, 3)

2.. He knew the Pool of Siloam (9:7)3. He knew the Portico of Solomon in the Temple (10:23)4. He knew the Kidron Valley (18:1)5. He knew the Hebrew name of the Porch before the Judgement Hall

(Gabbatha) (19:13)


b) He seems acquainted with the topography of Palestine in General:

1. He knew of the two Bethanys (1:28; 11:1-2)

2. He knew of Aenon near Salim (3:23)

3. He knew of Cana in Galilee (2:1; 4:46; 21:2)

4. He knew that the Sea of Galilee was also called the Sea of Tiberius (6:1; 21:1)

5. He knew of Sychar and Shechem, as well as their histories (4:5)

6. He was acquainted with the geography of Mt. Gerazim (6:21)

7. He knew of Ephraim new the wilderness (11:54)


4) The writer may have been acquainted with and influenced by groups that made use of metaphysical dualism, such as proto-gnosticism or Essenism: note recurring contrast between light and darkness (1:4-5, 3:20, 21; 8:2; 11:10; 12:35, 36, 46)

5) The writer may have been influenced by a group or teaching which stressed divine illumination, i.e., the “light” that illumines persons to divine reality (1:4, 5, 7, 8, 9; 11:10).

6) The writer may have been an eyewitness to the Christ events:

1. He declares the word “dwelt among us”, and that “we have beheld His glory” (1:14)2. He was perhaps present at the crucifixion (19:35; 21:24)


B) The Readers

1)May not have been Jews (Gentiles)

A) May not have understood Hebrew or Aramaic, since the writer consistently provides translations for Greek and Aramaic terms (1:38, 41, 42; 4:25; 9:7; 19:13, 17; 20:16)

B) Writer speaks of the Jewish Rites of Purification (2:6), and the Passover of the Jews (2:13; 11:55), as well as the Jews’ Feast of Tabernacles (7:2) and the Jewish Day of Preparation, as if to set these Jewish Festivals and Rites over against other Festivals of Rites with which the readers may be familiar.


C) The writer seems to feel it necessary to identify Joseph as Jacob’s son (4:5), and to identify Bethlehem as “The Village where David was” (7:42), as well as to explain the burial customs of the Jews (19:40), the Purification before the Passover (11:55), and the fact that the Feast of Dedication was in winter (10:22).

D) The Readers may not have been acquainted with Jerusalem, particularly the Gate of Bethzatha (5:3) and the Place of the Skull (19:20).


2) May have been unbelievers:

The purpose statement of 20:30-31 may be understood as evangelistic toward those outside the faith (cf. 19:35).

3) On the other hand, they may have been believers, or at least believers may have been among the readers. Note emphasis on pastoral concerns:

a) The book stresses the role of the Holy Spirit in the community of faith (14:15-17, 25-26, 15:26-27; 16:7-12)

b) There is an emphasis on the comfort afforded believers in the second coming (14:1-4, 18-24; 16:16-28).


c) There is a concern for the necessity of obedience, and particularly love, in the Christian life (14:18-24; 15:1-17)

d) There is a concern for the inevitability of Christian persecution (15:18-16:4)

e) The Gospel contains an extended prayer for followers (17:1-26)

f) There is concern for the Christian mission (4:35-38; 15:1-11; 16:21)


C) Occasion for Writing

1) May have been some among the readership who had an inadequate view of Jesus Christ and his relationship to created matter, i.e., who denied (or at least were tempted to doubt) that he had come in the flesh (1:3-10, 14; 2:1, 3, 12)

2) John may have wanted to write against a “John Party,” which claimed that John the Baptist was the Messiah (1:6-8, 15, 19-42; 3:22-36)

3) There may have been some confusion regarding the role of the Mosaic Law in the Christian life (1:17; 6:32; 8:17; 10:34; 15:25; 18:31; 19:7)


4) There may have been confusion regarding the role of the Holy Spirit (14:15-17, 25, 26; 15:26-27; 16:7-12)

5) There may have been some doubt regarding the second coming (14:1-4, 18-24; 16:16-28; 21:21-23)

D) Date of Writing

1) May have been written toward the end of the life of “the disciple whom Jesus loved,” since the confusion suggested in 21:22-23 makes sense if he was about to die or had died by this time.

2) May have been after the death of Peter (21:19)


6. Other Major Impressions

A) The Book is characterized by a sense of Responsibility; everywhere there is a sense of the necessity for decision (e.g., 11:26)

B) The Book is also characterized by a sense of Privilege; there is a constant emphasis upon the visitation of the Son to earth, a visitation prompted by the Father (e.g., 3:16-17)


C) There is repeated reference to an ambiguous, unnamed character whom John calls “the disciple whom Jesus loved” (and perhaps also, “The other disciple) (13:23-25; 18:15-16; 19:26; 20:2; 21:2, 7, 20-24)

D) John places great emphasis upon Jesus’ Judean ministry (1:35-51; 2:13- 4:2; 5:1-47; 7:10 - 20:29)

E) John takes note of his own selection process (20:30-31; 21:25)

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