JOHN 1:1 Analysis in depth starting from who wrote John Gospel Bart Ehrman - Jesus Interrupted - The Difference Between Johns Gospel and the Synoptic Gospels From an extract of Bart Ehrmans book titled Jesus Interrupted I heard in a talk recently from Brother Shabir Ally that the Gospels had evolved over time especially Johns. I see what he meant when I read Bart Ehrmans interpretation of what actually happened. As John was the last of the Gospels to be written (scholars set a range of maybe 90 to 100 A.D.) i.e. 70 odd years after Jesuss departure. It is not difficult to understand that how stories would have circulated and then reached the epic proportions that are visible in Johns Gospel. The gospels of Matthew, Mark, and Luke are referred to specifically as the Synoptic Gospels because they include many of the same stories, often in the same sequence, and similar wording. John is considered out of the synoptics because of the very same reason as above - that is has different content then the other 3 gospels. Johns Gospel Different to the Synoptics Although many casual readers of the New Testament have not noticed it, the Gospel of John is a different kettle of fish altogether. With the exception of the Passion Narratives, most of the stories found in John are not found in the Synoptics, and most of the stories in the Synoptic Gospels are not found in John. And when they do cover similar territory, John’s stories are strikingly different from the others. This can be seen by doing a kind of global comparison of John and the Synoptics. (Page 70) Much more could be said about the unique features of John; my point is not simply that there are discrepancies between John and the Synoptics but that the portrayals of Jesus are very different. Certainly the three Synoptics are not identical, but the differences between any one of the Synoptics and John are especially striking, as can be seen by considering some of their various thematic emphases. (Page 73) Some of the items that make Johns Gospel different It is striking that virtually none of these stories that form the skeleton of the narratives of the Synoptics can be found in John. There is no reference to Jesus’ birth in Bethlehem and no mention of his mother being a virgin. He is not explicitly said to be baptized and does not undergo his temptations in the wilderness. Jesus does not preach the coming kingdom of God, and he never tells a parable. He never casts out a demon. There is no account of the Transfiguration. He does not cleanse the Temple when coming to Jerusalem (he did that already in John 2). He does not institute the Lord’s supper (instead he washes the disciples feet), and he does not have any kind of official trial before the Jewish council. (Page 72) Jesus divinity only in Johns Gospel John starts with a prologue that mysteriously describes the Word of God that was in the very beginning with God, that was itself God, and through which God created the universe. This Word, we are told, became a human being, and that’s who Jesus Christ is: the Word of God made flesh. There is nothing like that in the Synoptics. (Page 72) In John, Jesus usually speaks in long discourses rather than in memorable aphoristic sayings as in the other Gospels. There is the long speech to Nicodemus in chapter 3, the speech to the Samaritan woman in chapter 4, and the very long speech to his disciples that covers four entire chapters (13–16), before he launches into a prayer that takes the entire next chapter. None of these discourses or any of the “I am” sayings can be found in the Synoptics. (Page 73) Jesus Being a Pre-Existent Divine Being The orthodox Christian doctrine about Christ’s coming into the world that has been accepted for centuries is that he was a preexistent divine being, equal with but not identical to God the Father, and that he became “incarnate,” became a human being, through the Virgin Mary. But this doctrine is not set forth in any of the Gospels of the New Testament. The idea that Jesus preexisted his birth and that he was a divine being who became human is found only in the Gospel of John. (Page 73) So Matthew and Luke appear to have different interpretations of why Jesus was born of a virgin, but, more important, in neither Matthew nor Luke is there any sense that this one born to the virgin existed prior to his birth. For these authors, Jesus came into existence when he was born. There is not a word in either Gospel about the preexistence of Jesus. That idea comes from John, and only from John. (Page 75) The prologue to John’s Gospel (1:1–18) is one of the most elevated and powerful passages of the entire Bible. It is also one of the most discussed, controverted, and differently interpreted. Page 75
Posted on: Tue, 13 Jan 2015 08:12:16 +0000