Introduction:
The
Fourth Gospel has a significant and developed Christology in the New Testament.
One of the most striking features of the Gospel of John is its distinctiveness
Christology. In the fourth gospel Christology is asserted as the central of the
book. In addition there are other images and designations for Jesus peculiar to
John. The central features of John’s picture of Jesus can clearly be seen in
the Christological title in the fourth gospel. Then why is John’s Christology
so significant and so distinctive in the New Testament? What are the
differences with the other Gospels? The intention of this paper is to bring out
the Christology of the Gospel of John and also the various Christological
titles assigned to Jesus. It will also further look at its distinctive
characters and also the comparison with the synoptic Gospel as well.
1. Background of Christology in
John’s Gospel:
Johannine
Christology appears to have been fashioned from Jewish wisdom, ideas and the
related concept of the ‘Shaliach.’[1] In
the Fourth Gospel Jesus is presented as the word that became flesh (Jn.1:1, 14).
The function of the Johannine “Word (Logos)” approximates that of wisdom, which
in biblical traditions is sometimes personified (Prov. 8: 1-9:6: wisdom is
identified as the word that proceeds from God’s mouth). As God’s shaliach (Jn.
13:16, 17:3) Jesus is able to reveal the Father (Jn.14:9) and complete his
“work” on earth (Jn.17:4). The theme of Jesus being sent from heaven finds
frequent expression in the Johannine writings (Jn.3:16-17, 34: 5:36-38). As the
one who had been sent from heaven, Jesus now sends his disciples into the world
to continue his ministry (4:38; 17:18; 20:21).[2] In
three passages Jesus is accused of blaspheming for claiming divine privilege.
In the first passage Jesus supposedly breaks the Sabbath by healing a man and
then intensifies the ensuing controversy by referring to God as his Father (Jn.5:16-18).
Jesus’ critics infer from this claim that Jesus has made himself “equal with
God”. In the second passage Jesus affirms, “I and the Father are one” (Jn.10:30).
His critics take up stones to stone him because Jesus has made himself God. But
the meaning here is probably not that Jesus has literally claimed to be God.
The claim to be one with God probably relates to the Shaliach concept. As God’s
representative, sent to do God’s works, Jesus claim that he is “one with the
Father.”[3] In
the third passage, Jesus states, “Before Abraham was, I am” (Jn.5:58), probably
does imply a divine identity of Jesus. The word “I am” (ἐγώ εἰμί) may well be conscious allusion to God, who in the
scriptures of Israel reveals himself as the God “who is” (Isaiah 43:10). These
word in John should be understood in an epiphanic sense is strongly supported
by the description of the arrest scene: “when he said to them, ‘I am’, they
drew back and fell to the ground” (Jn.18:6). If John’s use of ἐγώ εἰμί in these two passages was intended to
imply that in some sense Jesus was the manifestation of Israel’s God, then
Jewish offense becomes understandable.[4]
2.
Johannine Christology:
For
John the understanding of Christ is one of the primary objectives. John in his
gospel placed Jesus in the centre stage.[5]
G.E Ladd, comments “Christology is central to the book, for eternal life is
dependent upon correct relationship to Christ.”[6] Since Christology is the dominant theme and clear
focus of John, “the ethics of Johannine writings is exclusively
Christological”. Therefore, as in the other gospel, John also portrays Jesus as
the divine love entering into the world to bring the truth. In the entire
gospel except in John begins with the person's origin. Mark begins with the
story of Jesus' debut as he comes from Nazareth to be baptized (Mk.1: 9).
Matthew takes the story back to Jesus' birth in Bethlehem (Matt.1:18-2:12),
whereas Luke begins with the annunciation of Jesus' birth and that of his
forerunner, John the Baptist (Lk.1:5-80). However John begins with the above,
before all space and time, from being with God and being himself God (Jn.1:1-4).[7]
Johannine understanding of Christ’s person is the
relation between Jesus and God in one hand, and Jesus and men on the other.
Firstly, John sees Jesus as God’s functionary, his agent on earth to accomplish
the father’s work. John also perceives that there is a complete unity between
“Jesus and God”. Thus for John, the Father is in Jesus and Jesus is in the
father. Secondly, John also stress Jesus’ humanity in the fourth Gospel which
is also coincides with that of the synoptic Gospel where Jesus shared man a
fully human existence. John is also aware that the divine nature of God is
communicated through the human nature of Jesus.”[8] The
Johannine Christological elements such as Logos, the Son of Man focus on
ascent/descent models and the various models of Jesus’ relationship with God as
agent.[9]
The most important significant for assessing of ‘Christos’ in John’s Gospel is in
ch.20:31, where the author seeks to promote and make us believe that “Jesus is
the Christ the Son of God.” John also regarded Jesus’ divine sonship as the key
Christological category which shows the understanding of Jesus as the
pre-existent and sharing richly in divine glory (Jn.17:1-5). John unlike other
evangelist he uses Jewish messianic speculation for representing of Jesus.[10]
3.
Christological Titles in John’s Gospel:
3.1. Logos:
One
of the distinctive characteristics of the Fourth Gospel is the use of the term
Logos as a designation of Jesus in the Prologue (Jn.1:1-18). In the Prologue
logos is used as a concept. The Logos is a person with a special relationship
to God.[11] In the fourth Gospel the word logos mostly occurs in a
well arranged sequence with Jesus or God. In Jn.14: 24; 17:14, the word of
Jesus is even equated with the word of God. Many scholars assumed that by
determining the source use of John’s language makes clear of the word and
asserted that John’s prologue has taken which is so called the logos hymn and
modified and fit it to his story of Jesus.[12] Jesus
as the Logos, the “word of God” is identified in John’s prologue (Jn.1:1-18)
and nowhere else in the New Testament. Here, the word of God was referred to
God’s creation of the world. In Gen. 1: 1 “...And God said...and there was...”
God created the world by his word.[13] In Genesis creation account it established the
effectiveness of God’s word. He speaks and the thing comes out (Gen. 1: 3, 9).
John also claims that the word appeared as the actual person in Jesus Christ.[14]
The presentation of Jesus as the logos of God in John’s Gospel extends beyond
the concept of the other Gospel. The logos in John is pre-existent, he existed
before anything was created which express that logos was the mediator of
creation of the world on behalf of God the father.[15]
There
are three primary characteristics of Jesus Christ which can be seen in the role
of the Logos. First, the Logos shows Jesus’ relation to the Father i.e., his
existence with the Father before the creation (Jn.1:1). Second, the Evangelist
describes Jesus’ unique part in creation through the relationship between the
Logos and the World (Jn.1:3). Third, the Evangelist indicates the humanity of
Jesus through the incarnation of the Logos to flesh (Jn.1:14). This incarnation
of the Logos into flesh enables the Evangelist to combine the greatest
exaltation with the humiliation of incarnation which is his basic Christology.[16] The evangelist reveals Jesus as the
logos that were existed from the beginning in close relationship with God. The
logos may be said to be God and who was the agent of God. The light of all the
people (Jn.1: 1-4), He reveals his father glory full of grace and truth (Jn.1:4)
and who was incarnated in the person of Jesus.[17]
3.2. Son of God:
The
title Son of God appears 8 times in reference to Jesus. The divine sonship of Jesus is the centre of his
Christology where the author mentions the “Son” 29 times in the Gospel. The
title Son of God has both Hellenistic and Jewish background. In the Hellenistic
world, the title was given to the divine man figure and in Jewish world, the
title was given to those who obeyed to the covenant of God. The understanding
of Jesus as the Son of God was based on Jewish understanding. Jesus proves his
true sonship by obeying and accomplishing the commandment of God, the Father.[18] The purpose of the John Gospel is to
acknowledge that “Jesus is the Christ, the son of God” (Jn.20: 31). The Gospel
also emphasized that God sent his only son into this world (Jn.3: 16, 17, 10:
36, 17: 18) and that he has come from the Father (Jn. 3: 31, 6: 33-42) and his
about to return to the father (Jn. 13: 1-3, 14: 28, 16:28, 20:17). There are
many occasions in John Gospel where Jesus is described as son of God.[19]
John has characterized the role of Son of God into
four elements: Firstly, Jesus the son of God perfectly obeys the will of the
father (Jn.4:34, 5:30, 6: 38). Secondly, Jesus as the Son of God shares the work
of the father (Jn.5:19, 4: 9, the work he has done are actually the work of the
Father performed through him. Thirdly, As Son of God Jesus enjoys intimate
fellowship with the father. John describe this intimacy in spatial terms: “in
the bosom of the Father” (Jn. 1:18), knowing his will (Jn.4:22-23, 6:45-47, 8:55),
sharing with the father (Jn.16:15) Finally, John also characterized Son and Father
Relationship with love: Father loves the Son (Jn.14:31), father expresses his
love for the Son by giving his Son all the things especially those who come to
the Son (Jn.3:35, 13:3, 6:37, 10:29).[20]
John clearly portrayed Jesus as supreme Son of God (Jn.1:34)
who reveals the father and Jesus is the only son who is close to father’s heart
(Jn.1:18). He is the one who was sent by God into this world and who return to
God (Jn.3:31, 32, 34, 13:13). The evangelist has composed his gospel so that
all the believers might come to believe that Jesus as the son of God (Jn.20:31).[21]
In John’s gospel Jesus himself called “the Son” in a way that implied a
significant Christology. In synoptic Gospel the idea refers to Jesus’ prophetic
vocation (Mt.10: 40) but John applied the idea in a more fundamental sense
where he gives Jesus as a heavenly agent from God who has sent down to earth to
accomplished his Father work.[22]
3.3. Son of Man:
There
are thirteen uses of the title Son of Man in the Fourth Gospel. The Son of Man
sayings as a whole contain some of the Evangelist most intense and individual
reflection on the role and person of Jesus. The title has both earthly and
heavenly aspects and it is in harmony with other expressions of Christology in
the FG.[23] The
title is primarily used “to expound the central Christological theme of the
identity of Jesus, who is related intimately both to God and to humankind.” In John’s Gospel Jesus is known by the name “Jesus of
Nazareth” or as “Jesus the son of Joseph” (Jn.1:45, 6:42). The phrase “Son of man” is used more
frequently in the Gospel to refer to Jesus than any other books. In John’s
Gospel ‘Son of Man’ refers to the lifting up of the Son of man. “Lifting up on
the cross” or to “being exalted” (Jn.3:14, 8, 28), it refers to his final
glorification of Son of man (Jn.12:23, 13:31), the Son of man has “power to
grant life” (Jn.6:27), there is also had a concept of “Son of man coming down
from heaven” (Jn. 3:13) and ascending to the heaven (Jn.8: 28). It is clear
that in John’s Gospel the concept of “Son of man” is used in wider manner than
that of other Gospel.[24] There
is an important point in Johaninne Son of man which is the real and
representative figure. For him the Son of man is the “true vine” and also the
“true man”. Son of man is the one with both God and man and John set up a
significant connection between heaven and the earth and between God and man.
Son of man is the one with God not only in time and beyond time but also before
time who came into this world, died, is exalted, and is give the authority to
execute the judgment.[25]
3.4. The Lamb of God.
The witness given by John about the coming one in the solemn form of
revelational utterance, “behold, the lamb of God, who takes away the sin of the
world.” The fourth evangelist views on the Christological interchange between
Jesus and the Baptist. John says that Jesus is not only the “lamb of God” but
he is the lamb par excellence.[26]
Jesus the Lamb of God was uniquely provided by God for the sins of the world.
The Lamb of God led to the slaughter also found in Old Testament in Isa. 53: 7,
and in New Testament in Acts 8: 32, I pet. 1: 19. The contemporary Judaism
interpret this, “not in terms of a dying Messiah, but as substitutionary
suffering for sin that fell short of actual death,” (Matt.11: 2-3, Lk.7:
18-20).[27]
The
Lamb of God who suffered on the cross to take the sin away is not merely for
Israel but also for entire world (Jn.1:10). For Jewish in first century the
idea that messiah would suffered on the cross was strange to them. But in the
epistle of John, he made it clear that Jesus came to save the world (Jn.3:17, I
Jn.2:2) Not only for Israel but the saviour of the world (Jn.4:42), the
portrayal of Jesus as “Lamb of God” in the Gospel was concluded in revelation,
where Jesus as the “Lamb who was slain” who returns in universal triumph (Rev.
5: 6, 12, 7: 17, 12: 11, 13: 8, 17: 14).[28]
The Lamb of God is the special title for the Lord. It is occurred twice in Old
Testament, only twice in the Gospel, once in the book of Acts and only once in
the epistle. However, the “Lamb” is occurred twenty-eight times in the book of
Revelation, which denotes his apocalyptical title.[29]
With all this, it provides more understanding in detailed about how Jesus came
into this world to bring salvation.[30]
3.5. Messiah:
The background of the concept of Messiah was purely Jewish in which the people
were expected for a Messiah who would come from secret origin and who would
rule for forever. But the identity and function of Jesus as messiah was
rejected on the grounds that his origin was known and on the ground of Jesus
predicting his own death which is against the Jewish expectation of messiah.[31] John
uses Jewish speculation to present Jesus (Jn.1:19-28) where the Jewish
authorities interrogated to John the Baptist to call Him as “Christ” “Elijah”
or “prophet”. But John the Baptist answered in negative and acclaim as “The
lamb of God” (Jn.1:29, 35) and “Son of God” (Jn.1:34). Here John the Baptist
present Jesus as both the divine sonship and his messianic status. The Baptist acclamation of
messianism was substantiating by the responses to Jesus by other and the
followers of Baptist. In Jn. 1: 41 Andrew refers Jesus to “the messiah.”[32]
The word ‘Messiah’
is also introduce by Andrew, who tells his brother Peter ‘we have found the
messiah’ (Jn.1:41), and also Philip tells Nathanael, ‘we have found him of whom
Moses in the law and also the prophets.’ This suggests that among the disciples
messiahship was understood in Old Testament background. John in the later part
of his Gospel, present messiahship linked with the title of son of God (Jn.20:31),
and thus, it show the concept of John about the messiahship is contradict to
political concept.[33]
The primary intention of John is to relate the function and to the identity of
Jesus as Christ as well as Son of God (Jn.20: 30). In John 4:25-26 Jesus
actually admits of being messiah before the Samaritan woman. In John 12:12-16
the crowd in the triumphal entry acclaim Jesus as king. In chapter 11, Martha
confessed Jesus as the Christ, the son of God who came into this world.[34] The
theme of messiahship is developed in connection with the theme of Kingship. As
mentioned by Smalley, the confession of Nathaniel that Jesus was both Son of
God and the King of Israel contains messianic implications. Not only that, in the
Fourth Gospel, the implications about the identity and function of Jesus as
victorious messiah were found in the confession of John the Baptist that Jesus
is the Lamb of God and in the account of the triumphal entry into Jerusalem. It
could be assumed and accepted in worldly way but in reality his kingship was
not from this world (18:36).[35]
3.6. Prophet: The Gospels make it clear that the masses saw in the
words and actions of Jesus convincing evidence that he was a prophet. Both
individuals and the masses saw in Jesus a prophet like the classical Old Testament
prophets. The Samaritan woman called Jesus a prophet (Jn.4:19). The blind man
to whom Jesus restored sight said, “He is a prophet” (Jn.9:17). The term
Prophet is used 14 times in John.[36] For
John, the portrait of Jesus as prophet is the uniquely commissioned agent of
God who, in his task of bringing the salvation of God to the world, exercises a
unique, mediating function between God and human beings. Because Jesus is the
designated agent of God, he also represents God to human beings in such a way
that the Gospel can say that to encounter Jesus is to encounter God. To have
seen him is to have seen the Father (Jn.12:45, 14:7-9), or to know and receive
him is to have known and received the Father (Jn.8:19, 12:44, 13:20, 17:8). As
God’s agent Jesus carries out a mission which mediates God’s salvation to the
world, as is manifested in the signs which he does.[37]
4.
Comparison of Johaninne
Christology with first three Gospel:
In
synoptic Gospel there is a general similarity in presenting of Jesus’ person as
son of man, son of God, and messiah. In general John’s presentation of Jesus’
career is different with that of three Gospel. There are some scholars who
focus on similarities of John with synoptic Gospel where as some scholars
emphasized on differences and claim that John’s Gospel has independent and use
different tradition from synoptic. Here are some of the comparisons of fourth
Gospel with the first three Gospels. In synoptic Gospel only after Jesus death
and resurrection he shares God’s glory ‘He is exalted to sit at the right hand
of God and return with the glory of God’ (Mk. 8: 38, 10: 37, 13: 26). But in
fourth Gospel Jesus shared God’s glory already in his ministry (Jn.1: 14, 2:
11, 11: 4, 40) and even in the creation of the world (Jn.17: 5, 24).[38]
Unlike
synoptic gospel, John portraits Jesus as
a pre-existent being who was there before the creation but in synoptic Gospel
the existence of Jesus was only after his birth. In john, he mentioned the
phrase ‘in the beginning’ which we understand Jesus was there before he appear
as a human being into this world. John present in Greco-Roman idea as
incarnated of God. But in synoptic it present Jesus as Jewish demigod,[39]
‘who was existed only after his birth.’ Again in John’s Gospel, Jesus is not
only pre-existed, but also divine. He talks about Jesus as God ‘incarnated as a
human being’ (Jn.1:1, 14, 18; 20:28). The ‘I am saying’ of Jesus in the Gospel
of John is very much distinctive and contrasting with the saying tradition in
the synoptic Gospel, according to which Jesus is quite reserved in discussing
his own identity and his role. In the Gospel of John, Jesus himself proclaim as
“the bread of life who comes down from heaven and gives life to the world” (Jn.6:33),
“I am the light of the world” (Jn.8:12) “I am the door” (Jn.10:7), “I am the
true vine” (Jn.15:1).[40]
In
John Gospel Jesus is from above who was originated in heaven, descends to earth
and ascended to heaven at the crucifixion. But in synoptic Gospel Jesus is
originated from earth, ascended to heaven and descend back to earth at
Parousia. In John’s Gospel, the title of ‘Messiah’ is mentioned in two specific
occasions and on both the occasions he was in his early ministry (Jn.1:41, 4:25).
However the synoptic Gospel recognised Jesus only in his later ministry.[41]
John also records that the first disciple at once recognised the Messianic
status of Jesus. But synoptic Gospel shows no awareness of this, until the
confession of peter at Caesarea Philippi (Mk.8:27-30). The identity of Jesus in
synoptic is only gradually known and confess as messiah whereas in John’s
Gospel Jesus is identifies as messiah.[42] The
signs in John’s gospel are the indicators “of Jesus‟ own identity as the agent
of God’s salvation whereas the Synoptic miracles are linked to the fulfilment
of the messianic age (Matt.11:4; Luke 7:22) and to the manifestation of God’s
kingdom.”[43]
5. Distinctiveness
of Johannine Christology:
Jesus is the bread of life, light of the world,
gate for the sheep, good shepherd, resurrection and life, the Way, the truth
and the Life, the Vine. All of these metaphors refer in some way to Jesus
giving life that comes from the Father. The whole ethos of the gospel is an
attempt to help the readers to understand Jesus. There are two principal
distinctive focuses in Johannine Christology i.e., expounding the intimate
relationship between Jesus and God, and focusing on the saving relationship
between Jesus and those who believe in him.[44] The
most distinctive feature of the Christology of John is the focus on Jesus’
relationship with God and the relevance that has for the characters of John and
the readers of this particular gospel. One of the aspects of this gospel
significant is where Jesus makes a number of statements beginning with “I am” (Jn.4:26;
6:20) to describe himself. This is significant as it connects to the story of
God revealing himself to Moses in the book of Exodus as “I AM” (Ex. 3:14). It
is pointing out the correlation between Jesus and God.[45]
Jesus Christ is one with the Father and eternally present with the Father in
creation and sharing the divine glory. Such an emphasis on both the pre
existence and the divinity of the son of God Messiah is unparalleled in the
rest of the New Testament.[46]
Conclusion:
From
the above discussion it can be clearly seen that Johannine Christology has a
significant place in the New Testament Christology. Christology is the central
theme in the Fourth Gospel around which the other theological themes develop
into full extent. The Christology of the Fourth Gospel is unique from other
Gospels in presenting the identity of Jesus. It goes beyond the understanding
of the Synoptic Gospel in portraying the origin of Jesus before creation as a
pre-existent being with God. The development of his Christology based on the
relationship between Jesus and God, and the relationship of Jesus and believers
enables us to see the revelation of the divine nature of God through the
humanity of Jesus. The Christological titles given to him in the Fourth Gospel
are unique and are very significant for who Jesus is and it depicts the true
identity of him. Thus, from the study of Johaninne Christology we discovered that
John’s Christology is significant and is intimately related to his salvific act.
The unique concept of John is that, his understanding of Christ person relation
between Jesus and God as well as the relation between Jesus and men who was
also the father’s agent came to this world to accomplish his work. As a
revealing and glorified son of man, incarnated logos, son of God, Jesus becomes
the final mediator of eternal life and the Lamb of God who was sent by God for
the sin of the world.
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[1] C.A. Evans,
“Christianity and Judaism,” in DLNTD
(ed. Ralph P. Martin; Illinois: Inter-Varsity, 1997), 160. ‘Shaliach’ is one
who is sent from heaven (saliah in Hebrew, apostolos in Greek). Shaliach and
wisdom ideas were easily exploited by first century Christians who were trying
to explain to themselves and to others who Jesus was and what the nature of his
relationship to God was.
[2] Evans, “Christianity and
Judaism,” 162-63.
[4] Evans, “Christianity and
Judaism”, 164.
[5] David H. Horrel and Christopher
M. Tuckett, Christology, Controversy and
Community: New Testament Essay (Leiden: Brill, 2000), 137.
[7] Richard A. Burridge, Imitating Jesus: An inclusive approach to New Testament Ethics
(Grand Rapids, Michigan: Eerdmans, 2007), 292.
[9] Judith
Lieu, “John’s Apologetic Christology: Legitimation and development in Johaninne
Christology,” in JSNT 86 (2002): 115.
[10] M. M. Thomas, “Gospel of John,” in DJG (ed. Joel B. Green; Leicester:
Inter-Varsity, 1992), 114-15.
[11] Darryl Wood, “The Logos Concept
in the Prologue to the Gospel According to John,” in TTE 38 (April, 2001): 86.
[17] D.A.
Carson and Douglas J. Moo, An Introduction
to the New Testament (Grand Rapids, Michigan: Zondervan, 1992), 257.
[26] Herman
Ridderbos, The Gospel of John: A
Theological Commentary (Grand Rapids, Michigan: Eerdmans, 1997), 69.
[29] John
Philips, Exploring the Gospel of John: An
Expository Commentary (Grand Rapids, Michigan: Kregel, 1989), 40.
[34] John W.
Pryor, John: Evangelist of the Covenant
People (London: Longman and Todd, 1992), 133-34.
[38] Delbert Burkett, An Introduction to the New Testament and the
origins of Christianity (Cambridge: Cambridge University Press, 2002), 221.
[39] Demigod
means a being with partial or lesser divine status such as minor deity, the
offspring of a god and a mortal, or a mortal raised to divine rank. In simple
words it can be said as a man who is greatly admired or respected.
[40] Dwight
Moody Smith, Theology of the Gospel of
John (Cambridge: Cambridge University Press, 1997), 111.
[41] Jey J. Kanagaraj and Ian S.
Kemp, The Gospel According to John
(ABC; eds. Bruce J. Nicholls, Ken R. Gnanakan and Sang-bok David Kim;
Bangalore: Asia Theological Association, 2000), 67.
[43] Marianne Meye Thompson, “The
Historical Jesus and the Johannine Christ,” in Exploring the Gospel of John:
In Honour of D. Moody Smith (eds.
R. Allan Culpepper and C. Clifton Black; Louisville: Westminster, 1996), 24.
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