Gospel of John: Prologue

The Prologue

Text: John 1:1-18

Structure:

A. 1:1-3, Word with God.

  B. 1:4-5, Light vs. darkness.

    C. 1:6-8, witness of John.

      D. 1:9-10, He was IN the word.

        E. 1:11-13, He came to His own.

      D'. 1:14, Word dwelt AMONG us.

    C'. 1:15, witness of John

  B'. 1:16-17, Grace (upon grace) vs. Law

A'. 1:18, Son made know the Father

Comments: Dr. Weinrich in his commentary (Weinrich, John 1:1 – 7:1, CPH, 2015) dedicates 8 pages to a single phrase: in the beginning... By no means we can say that his brilliant commentary is the final word on this precious words of John. But it gives a reader a sense of depth of John's Gospel – 2000 years later a brilliant theologian dedicates these many pages to four Greek words. We don't have a luxury of a multi-volume format. Therefore, we will simply highlight the main directions for understanding the words of John given to us to believe (John 20:30-31).

The Word and the Son. There are countless papers written on the parallels between Genesis 1:1 and John 1:1. To point out just one – from the very beginning God works out the created world via Word (cp. Genesis 1:3). God speaks the world into being. Here we have the Word – the divine Logos – as the One who was, and is with, and is God himself. Should we understand it terms of time, or relationship? And the answer is YES. Later St. John will record the Revelation, where Jesus identifies Himself in terms of time (Revelation 1:8). We also shall see the revelation of the Father through Son [only] – John 1:18 and following the question of Phillip (John 14:8-9).

Light vs. darkness. In Genesis account of creation the darkness (Genesis 1:3-5) did not have the dark side (pun intended). The narrative of the first day simply tells us of duality of created world. God planned a period of the day for productive actions, and another period for us to have a rest. Any attempts to read the mutiny of angels into the first day should be answered by God's own assessment of the created world at the end of the sixth day – everything was done VERY good.

But John writes in the context of the fallen world. Therefore, for him the term darkness (or darkness related words) will bear a significant spiritual load (cp. John 13:30). At the same time, we need to be careful not to identify the Law of Moses with the darkness of the present age. The Law is turned into darkness by the people who didn't want to see the ultimate source behind the actions and the words of Moses (remember, Deuteronomy – the fifth book – of the Bible in Hebrew means the Words). Jesus will point it out very clearly (cp. John 6:32-34). Yet, if they insist on the supremacy of Moses, this turns a great gift of God into an idol – the LAW as a pattern of salvation, while we know that the ONLY way of salvation is grace of Jesus (John 1:17 and John 14:6).

The identity and witness of John. At the first glance a reader might be under impression that John talks about himself. It would make a perfect sense, but it would go against the pattern of the usage of the name John in the Gospel. Whenever it is used – it refers to John the Baptizer, while John identifies himself as “the disciple that Jesus loved” or “the other disciple” (cp. John 13:25; 20:3). This becomes really clear, reading John 1:15 – the testimony of John is the One who came after/later is ranked above because he was before (means forever, cp. John 1:1-3).

Presence in the world and dwelling among us. John comes back to the theme of light, which forces us to re-read Genesis 1:3 – the light of the first day was not created, it was spoken into the world, presenting the idea un-created light sustaining the world for three first days of the world. It is definitely not the light of the sun or any other star or celestial object for it gives LIFE to everything that exists in the world. Sun is essential to the life of the world, but it also can have devastating effect on the creatures – burns, cancer, fires... Therefore, the light of John 1 is Jesus – what John will illuminate even more in John 8 to 10.

Similarly, the mystical presence of the Word dwells among us – the word dwell here meaning the presence of God among His people only. No one, nothing can dwell in the world in the same way. Therefore, saying that the Word became flesh and dwelt creates a beautiful theological paradox for an Ancient mind, as well as a mind of a modern skeptic. How come transcendent God can be limited to the flesh of a human man? Paradox, it can only be resolved in Jesus Christ who is both God and man (cp. Creed).

Reception of the He. The whole purpose of John's Gospel is to show that Jesus is the Son of God, and believing in Him people can have eternal life. It should be received (John 1:12). But when one receives – that means that there is a Giver on the other end. We do not search for God (even when psychological picture looks like this), He is who reaches out for and to us. Jesus came to save the world (for us, John 3:16), and He comes in the Word and the Sacraments that everyone of us can have life [eternal] (to us, John 10:10). 

John

 Gospel of John   

Title: Gospel of John. John is disciple of Jesus (1:6-8; 21:20, 24-25). He is raised in Priestly tradition (John 18:15; 20:4-5).   

Date of writing: Before 70 AD. 

Structure: The Gospel of John can be structured around the three Passovers:

Introduction and gathering of the disciples: 1:1 – 2:12

  The first Passover: 2:13-25

Narrative of Nicodemus and Samaritan Woman: ch. 3 – 4

  The second Passover and the Bread of Life: ch. 5 – 6

Narrative that leads to rejection: ch. 7 – 11  

  The third Passover: ch. 12 – 20

Conclusion and commissioning of the disciples: ch. 21

Alternative structure is adopted (and “improved”) from James B. Jordan “Through New Eyes”, p. 267-68. John 1:14 establishes the connection between the story of Jesus and the Tabernacle:

Gospel of John	Tabernacle
Lamb of God – 1:29, 36	Altar
Stories with Water, Ch. 2 – 5                      2: 13:1-20	Laver of cleansing
Bread of Life, Ch. 6 – 7                                 2: 13:21-30	Table of Showbread
Light of the world, Ch. 8 – 10                      2: 14 – 16	Lampstand
Prayers of Jesus, Ch. 11 – 12                       2: 17	Altar of Incense
Darkness and tomb, Ch. 18 – 20	Holy of Holies
Going outside the court, Ch. 21	Beyond the Tabernacle

 

Main themes:

Believing that Jesus is the Christ – 20:30-31, cp. Mt. 23:34-36.

Jesus is the embodiment of the sacred presence of the Temple, cp. Structure

Jesus as the Word/New Torah, the New Way of Life, Deut. 30:15-16 vs. Jh. 14:6

Main Characters: Jesus, John the Baptizer, Andrew and Peter, Philip and Nathanael, the Disciple whom Jesus loved, Nicodemus, Samaritan Woman, Martha, Mary, and Lazarus, the High Priests, Pilate, Mary Magdalene.   

Reflection in other parts of the Bible:

12:27-28 is a background for the Gethsemane account (Mt. 26:36-56; Mk. 14:32-50; Lk. 22:39-54a, cp. Jn 18:1-12 [no Prayer about the Cup]).

Exodus 25 – 31 is important to understand the structure of the Gospel.

Lev. 23 provides the calendar which help to understand what feasts Jesus goes to. 

Jesus as the Temple in John helps understand the symbolism of 1 Cor. 3:10-17. 

Lutheran teaching:

Lutheran Confession draw heavily on 1:14; 3:35 etc. What interesting is that ch. 6 is one of the main scriptural foundations in discussion of election – FC, SD XI: 28, 67, 68, 76.

Also 15:5 (I am the vine…) is used at least 11 times, from AC XX:31, 39 to FC, Epitome II:6.   

Lutheran hymnody:

20:30-31 is a basis for the liturgical canticle preceding the reading of the Holy Gospel.

LSB 849 – many points of the Gospel are picked up in the hymn – turning blindness into sight (9:1-12), well of living water (4:1-26; 7:37-39), the Word incarnate (1:14), the One who makes us one (17:20-23). 

LSB 855:10 – the Woman at the Well.  

Relevancy of the Book:

This beautiful Gospel tells us that the great I AM (used independently 7 times throughout the narrative) is powerful to forgive, accept, and commission His followers into the world, yet sparing them from mingling with the world. The sacred union of the Father, the Son, and the Holy Spirit is the ultimate union His disciples are invited to join by the new birth through the waters of baptism.    

Memory verses:  

5:24 – Truly, truly, I say to you, whoever hears my word and believes Him who sent me has eternal life. He does not come into judgement, but has passed from death to life. 

STRUCTURE OF THE GOSPEL OF LUKE

 STRUCTURE  of the Gospel of Luke

A. 1:1-4, Introduction

 B. 1:5-25, Appearance to Zechariah

  C. 1:26 – 2:20, Appearance to Mary, birth of Jesus

   D. 2:21-40, Simeon (righteous man) + Anna

    E. 2:41-52, Jesus during Passover

     F. 3:1-38, John teaches (past)

      G. 4:1-30, Jesus is thrown off Nazareth.

       H. 4:31 – 5:39, Ministry in Galilee

        I. 6:1-49, Healing during Sabbath

         J. 7:1-50, Jesus and Pharisees

          K. 8:1-56, Jesus and women

           L. 9:1-10, 12 sent to ministry

            M. 9:11-27, Disciples could not feed

             N. 9:28-36, Transfiguration

            M’. 9:43-62, Disciples could not heal

           L’. 10:1-37, 70 sent to ministry

          K’. 10:38 – 11:36, Jesus and women

         J’. 11:37 – 13:10, Jesus and Pharisees

        I’. 13:11 – 18:34, Healing during Sabbath

       H’. 18:35 – 19:27, Ministry in Jericho

      G’. 19:28-48, Received in Jerusalem

     F’. 20:1 – 21:38, Teaching in the Temple (future)

    E’. 22:1 – 23:43, Jesus during Passover

   D’. 23:44-56, Burial by Joseph (righteous man) + women

  C’. 24:1-12, Appearance to women

 B’. 24:13-49, Appearance to disciples

A’. 24:50-53, Ascension

Luke

 Gospel of Luke   

Title: Gospel – good news. Luke – the only not-eyewitness of the Life of Jesus. He does careful investigation (1:1-4, cp. Acts 1:1-3) 

Date of writing: probably 60s, not later than 70AD. He meets with many eyewitnesses of Jesus’s life, ministry, resurrection, and ascension.   

Date of Narrative: From the conception of John the Baptizer to the Ascension. 

Structure: adopted from “Luke 1:1 – 9:50” by Arthur A. Just Jr., p. 32.

Intro, 1:1-4

A. 1:5 – 2:52, Infancy narrative 

  B. 3:1 – 4:13, The Preparation for Jesus’ Ministry

    C. 4:14 – 9:50, The Galilean Ministry

      D. 9:51 – 19:28, Jesus’ Journey to Jerusalem

    C’. 19:29 – 21:38, The Jerusalem Ministry

  B’. 22:1 – 23:56a, The Passion Narrative

A’. 23:56b – 24:53, The Resurrection Narrative.

Main themes:

Jesus’ Prophetic ministry

Journey

Only in Luke we have a story of annunciation of birth of both John the Baptizer and Jesus and 12^th year old Jesus – together with his family He makes a trip to Jerusalem for one of the major feasts (Passover, Shavuot [Pentecost], Sukkoth [the feast of booths]).

Main Characters:

Family of John the Baptizer

Family of Jesus

Disciples and people who present at the Jesus’ table fellowship

Reflection in other parts of the Bible: To understand the activities of John the Baptist family it is important to know the Temple sacrificial system. Also, the ‘songs’ of Mary, Zechariah, and Simeon have roots in the songs of the Old Testament (cp. 1 Sam. 2, Ex. 15).

The idea of exodus in the account of Transfiguration is present only in the Gospel of Luke (9:30-31). There is a connection between the figures of Moses (Ex. 33 – 34) and Elijah (1 Kg. 19).

The description of triumphant entry of Jesus is framed around “drawing near” to the sacred space – Lev. 1 is a sacrificial and sacramental background for this narrative.

On the other hand, Luke in his Gospel sets up a background for the Book of Acts (as a continuation of the Gospel) and Pauline sacramental theology (1 Cor. 10 – 11).        

Lutheran teaching: Obedience to the LORD’s authority (10:16) is discussed in variety of ways especially in Augsburg Confession and its Apology (AC XXVIII:22; Ap. VII and VIII (IV):28, 47; XIIA (VI):40; XXVIII (XIV):18).   

The teaching on Justification is supported by Lk. 24:47 in many paragraphs or articles of the Book of Concord (Ap. IV(III):62; XIIA (V):30; XIIB(VI):25/122; SA III,III:6; FC SD XI:28).

Lutheran hymnody:

LSB 414 – ‘Tis Good, Lord, to be here

LSB 933, 934, 935, 936, 937, 938 Biblical Canticles are based on the passages from Gospel of Luke. 

Relevancy of the Book:

Jesus in the Gospel walks long ways and trails to find the lost and bring back to life what was dead. He did it then – He does it now. He reaches out through the ministers to whom He opened their minds to understand the Scriptures and charged to share the promise of the His Father, clothing then with the power from on high (24:44-49).      

Memory verses:

15:31-32 “And he said to him, ‘Son, you are always with me, and all that is mine is yours. It was fitting to celebrate and be glad, for this your brother was dead, and is alive; he was lost, and is found.”  

Mark

Gospel of Mark   

Title: Gospel of Mark. Gospel – good news. Authorship is “unknown”. Mark – companion of Peter (1 Pet. 5:13); possible, John Mark (Acts. 12:12,25; 15:37, 39). Paul mentions Mark in Col. 4:10 makes a great point connecting both stories.

Mark means “consecrated to Mars” (cp. Mordechai – dedicated to Marduk from the Book of Esther).       

Date of writing: 50s AD

Date of Narrative: From the ministry of John the Baptizer (1:2,3) to the Ascension (16:19,20). 

Structure: adapted [and improved] from “Mark 1:1-8:26” by Voelz, p. 49

	Geographical outline	Thematical outline
1.	1:1-13 Intro, ministry of John the Baptizer	A. 1:1-8, Preparation for the ministry by John the Baptizer
2.	1:14 – 6:13, Galilean ministry	B. 1:9 – 8:26, Jesus begins his ministry, initial growth
3.	6:14 – 8:26, ministry outside Galilee	C. 8:27-30, Confession of Peter. Messianic secret
4.	8:27 – 10:52, journey to Judea and Jerusalem	B’. 8:31 – 10:52, three warnings about His death
5.	11:1 – 16:20, denouement in Jerusalem	A’. 11:1 – 16:20, realization of the ministry of Christ

 

Main themes:

Jesus as the King – Gospel begins with the fulfillment of time and kingdom of God is at hand (1:14).

Many events happen “immediately” – cp. 1:12, 18, 21 … 

Main Characters:

Jesus

Disciples, enemies.

Minor characters – Jairus, woman with the issue of blood, Syro-Phoenician woman, the father of demon-possessed boy, widow who gave her “mite”, the woman who anointed Jesus with costly ointment, centurion at the cross, Joseph of Arimathea.   

Reflection in other parts of the Bible:

Messianic secret (cp. 8:30) is realized in the crucifixion. It is picked up by St. Paul in his letter to Philippians 2:6-11. 

The signs of the Kingdom (16:17-18) are fulfilled in the Apostolic era (cp. Acts 2; 28:3-6; James 5:14-15)

Lutheran teaching:

The necessity of Baptism of heavily argued by 16:16 (AC, IX; Ap., XXIV (XII):17; SA III, VIII:7; SC IV:2; LC, Shorter Preface:21; LC Part 4:5,23,33; FC SD XI:39).

Bringing together 1:1 and 16:15 Lutheran Confessions clarify the terms of Gospel (FC SD V:4).     

Lutheran hymnody:

518:15 – By All Your Saints in Warfare (St. Mark, Evangelist)

837 – Lift High the Cross

Relevancy of the Book:

Gospel of Mark pictures Jesus as the King who comes to establish the kingdom. He feeds five thousand (6:30-44) as an opposition to the birthday party of Herod (6:14-29). He proclaims that repentance and faith in the gospel is foundational for the kingdom (1:14-15).

Gospel depicts the disciples who do not fully believe (16:14), but after Ascension go and preach everywhere (16:20) under the guidance of the LORD.       

Memory verses:  

10:45 “For the Son of Man came not to be served but to serve, and give His life as a ransom for many”.

Matthew

Gospel of Matthew   

Title: Gospel of Matthew. Gospel – Good News. Matthew – gift of YHWH  

Date of writing: 40 AD

Date of Narrative: From Abraham (1:1) [also see the ADaM structure in 1:1] to commissioning the 11 disciples after Resurrection (28:20).  

Structure:

a. Historical narrative of birth and early ministry, ch. 1 – 4  

I. First Discourse (5:1 – 7:28), Sermon on the Mountain

   b. Historical narrative of healing and cleansings, 8:1 – 9:34  

II. Second Discourse (9:35 – 11:1), Apostolic authority and martyrdom

      c. Historical narrative of lordship over the creation, 11:2 – 12:45

III. Third Discourse (12:46 – 13:53), Parables of the Kingdom

      c’. Historical narrative of lordship over the creation, 13:54 – 17:27

IV. Fourth Discourse (18:1 – 19:1), Rules for the Church

   b’. Historical narrative of healing the social brokenness, 19:2 – 22:40  

V. Fifth Discourse (22:41 – 26:1), End times 

a’. Historical narrative of Arrest, Death, and Resurrection, 26:2 – 28:20   

Main themes:

Jesus as a Priest – the one who teaches and maintains the boundaries of the Kingdom.

“As it is written” – the fulfillment of the prophesies, typologies, and allusions.    

Main Characters:

Joseph, Mary, John the Baptist, 12 disciples, Mary Magdalene, Pontius Pilate, Herod(s), Guards. 

Reflection in other parts of the Bible: Jesus as a New and Greater Moses  

	Event	Life of Moses	Jesus in Matthew
1	Miraculous birth	Ex. 2	Mt. 1
2	Danger after being born	Ex. 2	Mt. 2
3	Commissioning to the Ministry	Ex. 3	Mt. 3
4	Teaching on the mountain	Ex. 20	Mt. 5-7
5	Establishing the Kingdom	Numbers	Mt. 13
6	Teaching on the Rules of the community	Deuteronomy	Mt. 18-19
7	Last words on the plain	Deuteronomy	Mt. 26-27
8	Last scene on the mountain	Deuteronomy	Mt. 28:16-20

Lutheran teaching:

16:15-19 on confession of Peter is discussed in “Power and Primacy of the Pope” [7-31] giving the Testimony of Scripture, Testimony of History, including the quotes from holy Church Fathers: Origen, Cyprian, Augustine, Hilary, and Bede. Also with an opinion of Chrysostom. 

28:18 is a basis for the authority and power of Jesus Christ discussing the presence of the body and the blood of Christ in the Sacrament of the Altar. The Book of Concord gives examples of correct and incorrect interpretations (cp. FC, Epitome, VIII:16, 34, 39). 

Lutheran hymnody:

LSB 357 – O Come, O Come Emmanuel  

We Three Kings – not found in the Lutheran hymnals

Relevancy of the Book:

Gospel of Matthew is an important bridge between the Old Testament (with its prophesies and Torah settings) and Theology of New Testament – which is based on the figure, ministry, and achievements of Jesus Christ who fulfilled them.

Only Gospel of Matthew (in the New Testament) presents Jesus as a fulfillment of prophecy of Isaiah 7:14 which presents Him as a son of the Virgin Mary and the embodiment of “God-with-us”. Also, only the Gospel talks about the visit of the Wisemen to Jerusalem and Bethlehem, showing how the Nations will come to worship the Messiah of Israel.     

Memory verses:

16:16-17 Simon Peter replied, “You are the Christ, the Son of the living God.” And Jesus said to him, “Blessed are you, Simon, Bar-Jonah! For flesh and blood has not revealed this to you, but my Father who are in heaven.”