Category: The Gospel of John

“What do you think of Jesus Christ? Who is He? According to Christianity this is the most important question you or anyone else will ever have to face. It is important because it is inescapable—you will have to answer it sooner or later, in this world or in the world to come—and because the quality of your life here and your eternal destiny depend upon your answer. Who is Jesus Christ? If He was only a man, then you can safely forget Him. If he is God, as he claimed to be, and as all Christians believe, then you should yield your life to him. You should worship and serve him faithfully.”                   – James Montgomery Boice

The Gospel of Jesus Christ contains four basic or fundamental truths. Remove any one of them and you possess a less than complete biblical gospel. This results in a message fundamentally flawed and incapable of providing salvation for anyone from the penalty, power and eventual presence of sin.

What are those four fundamental truths? They are (1) God exists; (2) Sin exists; (3) Salvation exits; and (4) One Savior exists to provide salvation: Jesus Christ. To remove any of these four truth statements is to seriously compromise the Gospel.

These four fundamental truths of the Gospel are located throughout the Scriptures. However, the text which I draw to your attention is John 1:1-18. Identified as John’s prologue to his gospel, these 18 verses contain some of the most crucial statements found in Scripture regarding the Gospel and the personal identity of Jesus Christ. The portion of the prologue we examine today is John 1:1-4: God Exists!

“In the beginning was the Word, and the Word was with God, and the Word was God. He was in the beginning with God. All things were made through him, and without him was not any thing made that was made. In him was life, and the life was the light of men.

The first three words of John’s Gospel, “In the beginning,” link us to Genesis 1:1 and the original account of creation. The Apostle John introduces the central character of his gospel: the Divine Creator known as the Word.

“In the beginning was the Word.” At the beginning of creation this Word existed.

The term “Word” within this context is a title of deity. Rather than identifying the Word as an abstract force of creation, John declares the Word to have existed before or prior to creation. The Word is eternal.

“And the Word was with God,” The Word was not alone. He was with God. The Word, as the Second Person of the Trinity, was in intimate fellowship with God the Father throughout all eternity. The Word enjoyed the splendors of heaven and eternity with the Father (Isaiah 6:1–13; cf. John 12:41; 17:5), The eternal Word was in eternal fellowship with God.

“And the Word was God”. He was in the beginning with God.” Not only was the Word in intimate fellowship with God, the Word was also God. The Greek grammar in the text indicates that the Word (specifically identified in 1:17 to be Jesus Christ) possesses all the attributes and identify of God. Colossians 2:9 says “For in him (Jesus Christ) the whole fullness of deity dwells bodily…” The eternal Word was not only in eternal fellowship with God, the Father, but He too is God, the Son.

 “All things were made through him, and without him was not any thing made that was made.” The Word (Jesus Christ) was God the Father’s instrument involved in creating everything in the universe. Colossians 1:16-17 says, “For by him (Jesus Christ) all things were created, in heaven and on earth, visible and invisible, whether thrones or dominions or rulers or authorities—all things were created through him and for him.” Hebrews 1:1-2 says, “Long ago, at many times and in many ways, God spoke to our fathers by the prophets, but in these last days he has spoken to us by his Son, whom he appointed the heir of all things, through whom also he created the world.” The eternal Word, who was with God the Father in eternal fellowship and who is Himself God, is the creator of all things.

“In him was life, and the life was the light of men.” Since God alone possesses life in Himself, this is another testimony by John that the Word, Jesus Christ, is God. The apostle introduces one of his constant images for and of God: life and light. The eternal Word, who was with God the Father in eternal fellowship and who is Himself God, is not only the creator of all things but is the source of all life.

One commentator writes, “John uses the word “life” about 36 times in his Gospel, far more than any other NT book. It refers not only in a broad sense to physical and temporal life that the Son imparted to the created world through his involvement as the agent of creation (1:3), but especially to spiritual and eternal life imparted as a gift through belief in him (3:15; 17:3; Eph. 2:5). In Scripture “light” and “darkness” are very familiar symbols. Intellectually, “light” refers to biblical truth while “darkness” refers to error or falsehood (cf. Ps. 119:105; Prov. 6:23). Morally, “light” refers to holiness or purity (1 John 1:5).”

Therefore, in summary, John acknowledges that God exists and that Jesus Christ is God. Additionally, Jesus Christ is the creator of the universe and possesses life in all its forms.

As Dr. R.C. Sproul explains, “Faith in the deity of Christ is necessary to being a Christian. It is an essential part of the New Testament gospel of Christ. Yet in every century the church has been forced to deal with people who claim to be Christians while denying and distorting the deity of Christ.”

For your further study on the deity of Christ, I recommend you either download onto your I-Pad or I-Phone or visit www.ligonier.org to access a copy of The Word Made Flesh: The Ligonier Statement on Christology. Building on the great confessions of faith, this statement is offered to the church by Ligonier Ministries out of a desire to help people regain clarity regarding the person and work of Christ. Ligonier Ministries wanted to provide a statement that could assist the church in applying the classic truths of orthodox biblical Christianity to the challenges of our present day.

Until next time,

Soli deo Gloria!  

 

There are always people who will say that faith is something that must be entirely divorced from evidence. But that is not stated in the Bible. Faith is believing in something or someone on the basis of evidence and then acting upon it. In this case, John has provided evidence for the full deity of Jesus so that readers, whether in his age or ours, might believe it and commit their lives to Jesus as their Savior.”                           James Montgomery Boice

I have often stated over the years, not only from the pulpit but also recently in this daily blog, that the Gospel of Jesus Christ contains four basic or fundamental truths. Remove any one of them and you possess a less than complete biblical gospel. This results in a message fundamentally flawed and incapable of providing salvation for anyone from the penalty, power and eventual presence of sin.

What are those four fundamental truths? They are (1) God exists; (2) Sin exists; (3) Salvation exits; and (4) One Savior exists to provide salvation: Jesus Christ. To remove any of these four truth statements is to seriously compromise the Gospel.

You cannot believe the Gospel and deny the existence of God. You cannot believe the Gospel and deny the existence of sin. You cannot believe the Gospel and deny mankind’s need for salvation from its sin. Finally, you cannot believe the Gospel and deny the biblical teaching of the exclusivity of Jesus Christ as Savior and Lord.

These four fundamental truths of the Gospel are located throughout the Scriptures. We could refer anyone to John 3:16 as one example of a biblical text containing all four Gospel components. So also would be Romans 1:18-3:20 and specifically Romans 3:23, 6:23 and 10:13.

However, the text to which I wish to draw to your attention is John 1:1-18. Identified as John’s prologue to his gospel, these 18 verses contain some of the most crucial statements found in Scripture regarding the Gospel and the person of Jesus Christ. The prologue is as follows:

“In the beginning was the Word, and the Word was with God, and the Word was God. He was in the beginning with God. All things were made through him, and without him was not any thing made that was made. In him was life, and the life was the light of men. The light shines in the darkness, and the darkness has not overcome it. There was a man sent from God, whose name was John. He came as a witness, to bear witness about the light, that all might believe through him. He was not the light, but came to bear witness about the light. The true light, which gives light to everyone, was coming into the world. He was in the world, and the world was made through him, yet the world did not know him. He came to his own, and his own people did not receive him. But to all who did receive him, who believed in his name, he gave the right to become children of God, who were born, not of blood nor of the will of the flesh nor of the will of man, but of God. And the Word became flesh and dwelt among us, and we have seen his glory, glory as of the only Son from the Father, full of grace and truth. (John bore witness about him, and cried out, “This was he of whom I said, ‘He who comes after me ranks before me, because he was before me.’ ”) For from his fullness we have all received, grace upon grace. For the law was given through Moses; grace and truth came through Jesus Christ. No one has ever seen God; the only God, who is at the Father’s side, he has made him known.”

As one author explains, “These verses constitute the prologue, which introduces many of the major themes that John will treat, especially the main theme that “Jesus is the Christ, the Son of God” (vv. 12–14, 18; cf. 20:31). Several key words repeated throughout the Gospel (e.g., life, light, witness, glory) appear here. The remainder of the Gospel develops the theme of the prologue as to how the eternal “Word” of God, Jesus the Messiah and Son of God, became flesh and ministered among men so that all who believe in him would be saved.”

These 18 verses, and the Four Gospel Truths contained therein, will be our focus for the next several days. I encourage you to daily read the prologue. Have a blessed day.

Soli deo Gloria!  

What are the key themes contained in the Gospel of John? There are quite a few. More than you might initially think.

Key themes in the Gospel of John include the following:

1. Jesus is God.	1:1–2, 18; 5:17–18; 8:58–59; 10:30–33; 20:28.
2. Jesus existed before the creation of the world.	1:1–2; 8:58; 17:5, 24.
3. Jesus has supernatural knowledge.	1:48; 2:4, 19, 23–25; 3:14; 4:17–18; 6:51, 70; 8:28; 9:3; 10:15, 17–18; 11:4, 14; 12:24, 32; 13:10–11, 38; 21:18–19.
4. Jesus is the Messiah and the Son of God.	1:36, 41, 49; 3:18; 4:25, 29; 5:25; 7:26, 27, 31, 41, 42; 9:22; 10:24, 36; 11:4, 27; 12:34; 19:7; 20:30–31.
5. Jesus is the “I am.”	4:26; 6:20, 35, 48, 51; 8:12, 18, 24, 28, 58; 9:5; 10:7, 9, 11, 14; 11:25; 13:19; 14:6; 15:1; 18:5–6 (cf. Ex. 3:14–15; Isa. 41:4; 43:10–13, 25; 45:18; 51:12; 52:6).
6. Jesus, the sent Son, reflects the sender.	3:17, 35–36; 5:19–26; 6:40; 8:35–36; 14:13; 17:1.
7. Jesus is the fulfillment of Jewish festivals and institutions (including the temple).	1:29, 36; 2:14–22, 4:23–24; 8:12; 9:5; 19:14.
8. Jesus is the giver of eternal life.	1:4; 3:15–16, 36; 4:14, 36; 5:24, 26, 39–40; 6:27, 33, 35, 40, 47–48, 51, 53–54, 68; 8:12; 10:10, 25, 28; 11:25; 12:25, 50; 14:6; 17:2–3; 20:31.
9. The signs of Jesus show that he is the Messiah (cf. also Jesus as the Messiah and Son of God, above).	2:1–11, 13–22; 4:46–54; 5:1–15; 6:1–15; 9:1–41; 11:1–44.
10. The witnesses to Jesus testify that he is the Messiah.	1:7–8, 15, 19, 32, 34; 3:11, 32–33; 4:39; 5:31–39; 8:14, 18; 10:25; 15:26–27; 18:37; 19:35; 21:24.
11. Father, Son, and Spirit are united in their work of revelation and redemption.	14:17–18, 23, 26; 15:26; 20:21–22.
12. Jesus’ death is the basis of salvation.	1:29; 3:14–15; 6:51–58; 10:15; 11:50–52; 12:24; 15:13.
13. God is sovereign in salvation.	3:21; 5:21; 6:37–45, 64–65; 10:16, 26–30; 15:16; 17:2, 6, 9.
14. Salvation is obtained through believing in Jesus as the Messiah and the Son of God.	1:12; 3:15, 16; 5:24; 6:29, 35; 8:24; 11:25–27, 42; 12:44; 17:8, 21; 20:31.
15. Believers can experience the benefits of salvation already in the here and now, during this present evil age.	3:18, 36; 4:23; 5:24; 6:39–40; 10:10, 26–29; 11:25–26.
16. Believers are called to continue Jesus’ mission (cf. also Jesus as the sent Son, above).	4:38; 15:16; 17:18; 20:21–22.

 

Included in the themes of John’s Gospel is the genre, or type of literature, which we find to be this fourth gospel. The main genre is gospel or ancient biography. Ancient biographies, and John’s Gospel in particular, contained three ingredients—what the subject (Jesus) did, what the subject (Jesus) said, and people’s responses to the subject (Jesus). Within this format the usual gospel subgenres are found in the Gospel of John. These include calling stories, recognition stories, witness stories, conflict stories, encounter stories, miracle stories, discourses, proverbs or sayings, passion stories, resurrection stories, and post-resurrection appearances.

One biblical scholar explains, “Balancing the narrative richness are expanded discourses by Jesus. The Gospel of John also frequently employs symbolism, especially with reference to Christ, who is portrayed by images such as light, bread, water, and a shepherd. As an extension of this, the first half of the book is built around seven great “signs” that Jesus performed as proof of his messianic identity (see 2:1–11; 4:46–54; 5:1–15; 6:5–13; 6:16–21; 9:1–7; 11:1–44). Then, in a further intricacy, John often links a “sign” or other great symbol with a corresponding statement made by Jesus in the form of either a conversation or full-fledged discourse. For example, Jesus feeds 5,000 (6:1–13), which is followed a few verses later by Jesus’ discourse on being the bread of life (6:25–40).”

Literary styles which frequently occur motifs include: (1) statements that are misunderstood—in which Jesus makes a pronouncement, a bystander expresses an unduly literal understanding of Jesus’ words, and Jesus explains the true, spiritual meaning of his original statement (nine instances:3:3–8; 4:10–15; 4:31–38; 6:47–58; 7:33–36; 8:21–30; 8:31–47; 8:56–58; 11:11–15), (2) events or statements that occur in threes (e.g., three denials of Jesus; three utterances from the cross) and statements that occur in sevens (including seven great signs and seven “I am” statements by Jesus; see notes on 2:11; 6:35), and (3) heightened contrasts scattered throughout the book (e.g., light vs. darkness; life vs. death; the fleeting vs. the eternal; disease vs. health; love vs. hate).

Finally, what is the setting for John’s Gospel? One introduction to John’s Gospel explains it this way: “The events of the Gospel of John take place in Palestine, incorporated into the Roman Empire in 63 b.c. Appointed by the Romans as king over the Jews in 37 b.c., Herod the Great ruled until his death in 4 b.c. The Romans divided his kingdom among his descendants. The predominantly Gentile region of the Decapolis, or “Ten Cities,” was a loose confederation of semiautonomous cities administered by the Roman legate of Syria.”

Okay. I think that is enough background information for one day. Tomorrow we will begin to examine John’s Prologue in 1:1-18. I encourage you read this section prior to our next time together. Let me leave you with this question: can you identify the four basic components of the gospel of salvation in John 1:1-18?

Soli deo Gloria!

 

The title of the Gospel of John says that the Gospel was written by John. Evidence identifies this John as the son of Zebedee. The internal evidence states that the author was (1) an apostle (1:14; cf. 2:11; 19:35), (2) one of the 12 disciples (“the disciple whom Jesus loved”; 13:23; 19:26; 20:2; 21:20; cf. 21:24–25), and, still more specifically, (3) John the son of Zebedee (note the association of “the disciple whom Jesus loved” with the Apostle Peter in 13:23–24; 18:15–16; 20:2–9; 21:2–23; cf. Luke 22:8; Acts 1:13; 3:1–4:37; 8:14–25; Gal. 2:9).

Biblical scholars suggest that the most likely date of the writing of John’s Gospel was the period between a.d. 70 (the date of the destruction of the temple) and a.d. 100 (the end of the Apostle John’s lifetime). However, there is not enough evidence to be much more precise. A date subsequent to a.d. 70 is suggested, among other things, by the references in 6:1 and 21:1 to the Sea of Tiberias (a name widely used for the Sea of Galilee only toward the end of the 1st century), the reference in 21:19 to Peter’s martyrdom (probably between a.d. 64 and 66), and the lack of reference to the Sadducees (who ceased to be a Jewish religious party after a.d. 70). The testimony of the early church also favors a date after a.d. 70.

Additionally, the most likely place of writing is Ephesus in Asia Minor (modern-day Turkey), which was one of the most important urban centers of the Roman Empire at the time. However, John’s intended audience transcends any one historical setting.

As we already indicated last time, the theme of John’s Gospel is that Jesus is the promised Messiah and Son of God. By believing in Jesus, people can have eternal life (cf. 20:30–31).

As one biblical scholar explains, “The Gospel of John was written by the apostle John, the son of Zebedee, a Palestinian Jew and a member of Jesus’ inner apostolic circle during his earthly ministry. John’s original audience consisted of both Jews and Gentiles living in the larger Greco-Roman world in Ephesus and beyond toward the close of the first century a.d. He frequently explains Jewish customs and Palestinian geography and translates Aramaic terms into Greek (see note on 1:38), thus showing awareness of non-Jewish readers. He also presents Jesus as the Word become flesh against the backdrop of Greek thought that included Stoicism and early Gnosticism. But John also shows awareness of Jewish readers as he demonstrates Jesus to be the Jewish Messiah, the fulfillment of many OT themes, and the Son of God who was sent by God the Father to reveal the only true God and to provide redemption for humanity.”

Ultimately, John gathers evidence of several selected messianic signs performed by Jesus and of a series of witnesses to Jesus—including the Scriptures, John the Baptist, Jesus himself, God the Father, Jesus’ works, the Spirit, and John himself. John also sought to present Jesus as the new temple and center of worship for God’s people. This concept would be especially significant if the date of the gospel’s writing was after a.d. 70 (the time of the destruction of the Jerusalem temple).

Additionally, John’s purpose statement in John 20:30-31 gives the gospel an evangelistic goal. However, John’s depth of teaching shows that he wanted readers not only to come to initial saving faith in Jesus but also to grow into a rich, well-informed faith. John’s central focus is that Jesus is the long-awaited Messiah and Son of God, and that by believing in him people may have eternal life.

Have you repented of your sin and trusted Jesus Christ alone for your salvation from sin’s penalty, power and eventual presence?

Soli deo Gloria!

 

 

 

 

Biblical scholars suggest that the most likely date of the writing of John’s Gospel was the period between a.d. 70 (the date of the destruction of the temple) and a.d. 100 (the end of the Apostle John’s lifetime). However, there is not enough evidence to be much more precise. A date subsequent to a.d. 70 is suggested, among other things, by the references in 6:1 and 21:1 to the Sea of Tiberias (a name widely used for the Sea of Galilee only toward the end of the 1st century), the reference in 21:19 to Peter’s martyrdom (probably between a.d. 64 and 66), and the lack of reference to the Sadducees (who ceased to be a Jewish religious party after a.d. 70). The testimony of the early church also favors a date after a.d. 70.

Additionally, the most likely place of writing is Ephesus in Asia Minor (modern-day Turkey), which was one of the most important urban centers of the Roman Empire at the time. However, John’s intended audience transcends any one historical setting.

As we already indicated last time, the theme of John’s Gospel is that Jesus is the promised Messiah and Son of God. By believing in Jesus, people can have eternal life (cf. 20:30–31).

As one biblical scholar explains, “The Gospel of John was written by the apostle John, the son of Zebedee, a Palestinian Jew and a member of Jesus’ inner apostolic circle during his earthly ministry. John’s original audience consisted of both Jews and Gentiles living in the larger Greco-Roman world in Ephesus and beyond toward the close of the first century a.d. He frequently explains Jewish customs and Palestinian geography and translates Aramaic terms into Greek (see note on 1:38), thus showing awareness of non-Jewish readers. He also presents Jesus as the Word become flesh against the backdrop of Greek thought that included Stoicism and early Gnosticism. But John also shows awareness of Jewish readers as he demonstrates Jesus to be the Jewish Messiah, the fulfillment of many OT themes, and the Son of God who was sent by God the Father to reveal the only true God and to provide redemption for humanity.”

Additionally, John’s purpose statement in John 20:30-31 gives the gospel an evangelistic goal. However, John’s depth of teaching shows that he wanted readers not only to come to initial saving faith in Jesus but also to grow into a rich, well-informed faith. John’s central focus is that Jesus is the long-awaited Messiah and Son of God, and that by believing in him people may have eternal life.

Ultimately, John gathers evidence of several selected messianic signs performed by Jesus and of a series of witnesses to Jesus—including the Scriptures, John the Baptist, Jesus himself, God the Father, Jesus’ works, the Spirit, and John himself. John also sought to present Jesus as the new temple and center of worship for God’s people. This concept would be especially significant if the date of the gospel’s writing was after a.d. 70 (the time of the destruction of the Jerusalem temple).

More to come!

Soli deo Gloria!

 

 

 

 

“As man (Christ), was living a human, and as the Word He was sustaining the life of the universe, and as Son He was in constant union with the Father.” Athanasius of Alexandria

John 20:30-31 says “Now Jesus did many other signs in the presence of the disciples, which are not written in this book;  but these are written so that you may believe that Jesus is the Christ, the Son of God, and that by believing you may have life in his name.”

As one author explains, regarding the Gospel of John, that it is like, “a pool shallow enough for a child to wade in yet deep enough for an elephant to swim in.”    

The Gospel of John is the biblical book I recommend new converts and young believers begin reading as followers of Jesus. At the same time, John’s Gospel contains some of the most daunting theological passages found in the Scriptures. For example, John 6:35-65. It can be a biblical book with which even the most seasoned saint may spiritually struggle to understand.

As believers in Christ, we acknowledge, according to 2 Timothy 3:16-17, that “All Scripture is breathed out by God and profitable for teaching, for reproof, for correction, and for training in righteousness, that the man of God may be complete, equipped for every good work.” This statement applies to not only to the Epistle of Paul to the Romans but also to the books of Leviticus and Numbers.

However, if we are honest we acknowledge that there are certain biblical books which are perennial favorites. For, example the aforementioned Epistle to the Romans, along with Paul’s Epistle to the Ephesians, are two of my favorites. I would cite that included in this short list is the Gospel of John.

The Gospel of John, as one theologian put it, is a kind of “mini-systematic theology.” John’s Gospel not only speaks of the pre-existence of God, and notably Jesus Christ, but also delves into such wonderful God-images as shepherd, bread, light, life, fruit, way, truth and resurrection.

The ultimate purpose of John’s Gospel is set forth in 20:30-31. John indicated that his purpose for writing his account of Jesus’ life and ministry, at the Holy Spirit’s leading, was so that sinners would believe in the person and work of Jesus Christ, thereby receiving and possessing eternal life. Everything John writes, and even that which he did not, all point to Jesus Christ as Lord and Savior.

In other words, John wrote concerning the Word who became flesh and dwelt among us. As John personally recorded, the One in which he and the other disciples witnessed His glory, glory as of the only Son from the Father, full of grace and truth.

It is this gospel in which we will begin studying today. I encourage you to begin reading John 1 and also to memorize John 20:30-31. May we grow in His Word, today.

Soli deo Gloria!