Isaiah 43 and the Gospel of John

The Gospel of John is renowned for its mystical and theological depth, so much so that it was known in the early church as the “spiritual” Gospel.[1] John’s Gospel shares a few similarities with the Synoptics, mostly Mark and Luke, but is substantially different. While the Synoptics make Christ know by concentrating on parables, healings, and exorcisms, John’s gospel is an independent literary witness to Jesus Christ. The fourth Gospel was the last Gospel to be written, but it presupposes the Gospels before it. The question then arises: what is the Gospel’s platform and purpose?  The Gospel of John is written for believers so that they may make firm their faith. The purpose of John’s Gospel is a direct response to Isaiah 43:8-13. The evangelist proves to be a witness to the true faith, proclaiming Jesus with “I AM” statements and “signs.” John calls other Christians to do the same with his deeper understanding of Jesus’ words and teachings.

The forty third chapter of the Book of the Prophet Isaiah is a promise of redemption and restoration to Israel and can be split into three main sections. The first section, vv 1-7, God calls his people and proclaims that he will redeem Israel. The second section, vv 8-13, God calls his people to witness and justify him as the Lord and truth. The third section, vv 14-28, God makes firm that he will do this not by Israel’s fidelity but by his mercy.[2] The emphasis is almost entirely on Israel and the way it witnesses in both the past and the present.[3] The witness is precisely Saint John’s central issue for his Gospel.

I am the Good Shepherd

The theme of the good shepherd is seen in both the Old and the New Testament alike. The Profit Ezekiel writes of the good shepherd as the Lord God who will come and rescue his sheep. Chapter ten of John’s Gospel fulfills this prophesy as Jesus shows that he is the good shepherd. The image of Jesus as the good shepherd continues to shape the imagination of Christians today as Jesus is often seen in paintings and stain glass leading a flock of sheep. This imagery is so prevalent in Christian tradition that the ordained are referred to as the “Pastor,” the one who ministers to the flock, obedient and chosen by God.

The theme of the shepherd is found throughout the Old Testament in Genesis, Numbers, Psalms, Isaiah, Micah, Jeremiah, Ezekiel, Zechariah and so on. In the Old Testament, often the past shepherds of Israel have led their sheep astray by irresponsible tending. Ezekiel addresses this concern with his prophesies about the good shepherd who is to come. Ezekiel’s prophesy is twofold. First, he addresses the problem of the past shepherds and then tells how God plans to make things right.

Flesh and Blood

Understanding the Eucharist in John VI

Protestant and Catholic

The Gospel According to St. John Ch: VI

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Read from the Gospel of John below

The sixth chapter of Johns Gospel is arguably the most controversial chapter amongst Protestants and Catholics. The Bread of Life Discourse has been understood to carry a different connotation throughout Christian history and especially since the Reformation in the 16^th century. Chapter VI of the gospel provides the understanding of the Eucharist for all Christians; however, the scripture has been interpreted much different by Protestants and Catholics. The general understanding of John VI is that Jesus has presented himself as the Bread of Life for all the people of the world to have life within them. John is rather clear about this. What is left up for discussion is whether Jesus is speaking metaphorical or literally.

While there are many differing Protestant understandings of the Eucharist, the general understanding is that Jesus was speaking of figurative flesh and figurative blood and a spiritual unification that takes place between man and God when we believe in Jesus and continue to feed (figuratively) on him. The understanding of the Eucharist differs between the thousands of denominations. For this reason, when speaking of the Protestant understanding of John VI, I will be referring to the teachings of the Reformers to avoid generalization.

The Woman at the Well

The Gospel According to Saint John

Jesus and the Woman of Samaria 4:1-26

Read from the Gospel of John below

Q1 – Why is there a note inserted into the text that says that Jesus did not baptize when 3:22 just stated that Jesus was baptizing with his disciples in Judea?
Q2 - Why did Jesus take the route through Samaria?

Q3- What is the significance of the sixth hour and the fact that there is a woman at the well?

Q4 - What does Jesus mean when he says, “If you knew the gift of God, and who it is that is saying to you, ‘give me a drink,’ you would have asked him and he would have given you living water?”

Q5 - Why is it that when the woman finally asks Jesus for water, he begins to ask about her husband(s)? Why did he not give her the living water?

Throughout the fourth Gospel, John uses relationships in order to tell who Christ is and reveals his identity to individuals. Jesus’ relationships tell how he associates with the Father and the Holy Spirit, with his disciples and followers and with the men and women who have not yet come to know the truth. This meeting with the Samaritan woman is a story of Jesus inviting a woman to faith, but is much different than when Jesus encourages Nicodemus to do the same. Jesus chooses the setting of the well to address this Samaritan woman just as the well is a common meeting place for men and women to make relations throughout salvation history; (Gen 24:11-27: Abraham and Rebecca; 29:1-21: Jacob and Rachel; Ex 2:15-21 Moses and Seporah).[1] The story of the Samaritan woman can sound self evident in the sense that Jesus is simply making know to the region of Samaria, through the woman, that he is the Messiah; however, this story provokes many questions when looked at closely.

Exegetical Analysis of John 3:16

The Gospel according to Saint John:

John 3:16

“For God so loved the world that he gave his only Son, so that everyone who believes in him might not perish but might have eternal life.”

John 3:16 is one of the most known, if not the most known, verses of the bible amongst Christians throughout the world. It can be seen on posters at sporting events, bumper stickers, and even television commercials as Christians acclaim the gospel. 3:16 has been appropriately called a summary of the whole gospel, but it must be understood within the whole text. Moses lifted up serpent as a life giving sign for those afflicted with physical death. John’s baptism of repentance prepared Israel for the coming of the Son of man who would be lifted up as salvation for all men (and women) afflicted with spiritual death. By Christ’s earthly action of simultaneous suffering, dying and prevailing glory, Jesus made known his heavenly love which brought forth salvation for all who believe.

Mary and the Wedding Feast at Cana

      The Wedding Feast at Cana is the very start of Jesus’ ministry. It is here that Jesus performs his first public miracle and his disciples begin to believe in him. In this story, John uses some interesting literary expressions that can cause readers to misunderstand the deeper meaning. This dialogue between Jesus and his mother, when translated into modern English, can sound insolent and disrespectful on Jesus’ behalf. Before discussing the conversation between Jesus and his mother, it is important to note the words that John uses as he is describing the scene.

The very first words of this story are, “On the third day.” It can be easy for one to skip over these words without rendering as to why John would use such irrelevant information to start his story. One might even ask the third day of what; the week, the month, or the wedding party? John never specifies, rather he leaves the statement open ended which usually means that there is a deep theological meaning which will fall in line with the rest of the text. As the story proceeds, there are three subtle indications that explain why John starts the story with, “On the third day.”  The first indication is given in the same sentence, “the mother of Jesus was there.” The mother of Jesus is clearly mentioned here in the same way that John is sure to mentioned her at the crucifixion, “standing by the cross of Jesus were his mother, and…” (19:25). The next indication is given in verse four with the dialogue between Jesus and his Mother. Jesus is obviously reluctant to perform a miracle because he knows such an action will put his ministry in affect and lead to his sacrifice on the cross. He says that his “hour has not yet come,” which refers to his hour of passing from this world (13:1) which is ultimately fulfilled during the passion when he says, “It is finished” (19:30). The last indication that John gives for “the third day,” is in verse eleven. Here John says that through this miracle he “manifested his glory.” This is a paradoxical statement because Jesus ultimately “manifests his glory” when he rises from the dead, ironically on “the third day.” Jesus knows that once he reveals himself here, the road to the cross will begin.

The Prologue to the Gospel of John

The Gospel According to Saint John

John 1:1-5

(1) In the beginning was the Word, and the Word was with God, and the Word was God. (2) He was in the beginning with God; (3) all things were made through him, and without him was not anything made that was made. (4) In him was life, and the life was the light of men. (5) The light shines in the darkness, and the darkness has not overcome it.

The commencement of everything visible and invisible begins with God. In the first chapter of Genesis, God brings order to the universe out of primal chaos. Moses uses the story of creation to show God’s all powerfulness, how he is uncreated, infinite and, eternal.  Moses uses words to depict this scene such as, “In the beginning,” (which preludes to how God is the beginning, the Alpha and the Omega, Rev1:8) and “Then God said… and there was” (the prevailing Word God).

The prologue of John’s Gospel is rooted so firmly in the creation story to show that John is no doubt portraying the good news to mankind that the Jewish God of the Pentateuch is the same God being made flesh. John uses three motives to make this point; God is the beginning, God is the Word, and God is the light. The initiation of John’s Gospel is grounded into the Old Testament story of creation so that he can adequately reveal that “the Word became flesh.” The Gospel of Saint John starts with the same three words as Genesis 1:1, “In the Beginning.” Genesis goes on to say however, “when God created the heavens and the earth,” the keyword being the adverb “when” which tells us that creation is about to happen.

John on the other hand, offers an ever deeper look at the situation by starting even before creation, when God and his Word was all of existence. John finishes the sentence with “was the Word.” The keyword being the verb “was”. John uses the word “was,” where as Moses uses the word “when.” John says “was” three times with three different meanings. He is speaking of a point in eternity before creation to show that God is existence “was the word,” God is relationship “was with God,” and God is predication “was God.” Looking at these three uses, a very deep connotation is found. “The Word” otherwise know as the Greek logos, is used as God’s instrument to personify the story of creation. John 1:1 is a direct parallel to the very same logos that Moses writes of in Genesis 1:3, “Then God said… and there was.” “With God” is then used to show the relational subscript of God and his word. The relationship is communication, as something that is God but external of him. “Was God” implies that “the Word” is external of God, but is fully God. The lack of a defined article between “the” and “Word” indicates predication rather than classification.