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Portrayal of Jesus in the gospel of John
Book of genesis research paper
Book of genesis research paper
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Throughout the Gospels, Jesus is portrayed in different ways, but they all lead to him being our savior. The Gospel of John is no different. John gives us a view of Jesus that emphasizes his divine nature. In other words, it gives a High Christology view. The beginning of John makes a reference to the Book of Genesis by beginning with the phrase “In the beginning.” With the introduction of Jesus to the story, John refers to him as the “Word became flesh.” These verses give emphasis to Jesus’s relation with God. Jesus is God’s message to us. Jesus also takes some different actions compared to the synoptic gospels. The previous gospels had Jesus talking about the kingdom of heaven. He didn’t mention much about himself and who he is. When he does …show more content…
20) and what are some of the reasons for rejecting these explanations? What can be said about Jesus’ resurrection from the resurrection encounters recorded in the Gospels?
There have been several theories that tried to explain resurrection of Jesus, but they all have drawbacks that make them unbelievable. The Swoon Theory says that Jesus didn’t actually die on the cross. The pain he had during his crucifixion caused him to faint, and he was in a coma for three days inside his tomb. He awoke and escaped from his tomb to meet his disciples. He then died of his injuries. However, there are contradicting facts to this theory. The Romans were masters of the crucifixion method, so it’s unlikely that they would have messed up Jesus’s. They even pierced his side to make sure he was dead. Even if Jesus did survive the crucifixion, it is unlikely that he could escaped from his tomb. He would have been badly injured, and it would be very difficult for him to move the giant stone blocking the entrance to his tomb. Another theory would be the Theft Theory. This theory states that Jesus’s disciples stole Jesus’s body and used it as an excuse to get people believe that Jesus rose from the dead. This theory also has its problems. The disciples didn’t even realize that Jesus was supposed to rise from the dead in this first place. To them, Jesus was truly dead.
John focuses on the profound meaning of the life of Jesus, whom he saw as the
In Matthew, Mark, and Luke there’s mention of some things God has done for us that the author of John left out. For instance, John does not mention Jesus ever casting out demons or include much about helping the poor. John instead includes more about his ministry and teaching to others, like Jesus’ early Galilean ministry in John 2, 3, and 4, which is not mentioned in the other gospels. John also implies that Jesus’ ministry took place over three or four years, whereas the other Gospel’s only mention his ministry once. By not including the miracles that Jesus had preformed an focusing on his ministry it shows us that we should not focus on what Jesus can do for us, but instead focus on ministering to others and spreading His word just as Yeshua followers do. The Synoptics also frequently mention the Kingdom of God and all that we will get, while John mentions this once and instead places an emphasis on eternal life. Instead of thinking about what God is going to give us, we should think in a more Yeshua way, and think about eternal life and what that truly
The Gospels of Matthew, Mark, Luke, and John are the origin of nearly everything the Christian Church teaches about Jesus. The Gospels, in turn, serve as the scale or test of truth and authenticity of everything the church teaches about Jesus. It is said that the Gospels are the link between Jesus of Nazareth and the people of every age throughout history who have claimed to be his followers. Although the Gospels teach us about Jesus’ life they may not provide concrete evidence that what they speak of is true there are several other sources.
The Gospel of John, the last of the four gospels in the Bible, is a radical departure from the simple style of the synoptic gospels. It is the only one that does not use parables as a way of showing how Jesus taught, and is the only account of several events, including the raising of Lazarus and Jesus turning water into wine. While essentially the gospel is written anonymously, many scholars believe that it was written by the apostle John sometime between the years 85 and 95 CE in Ephesus. The basic story is that of a testimonial of one of the Apostles and his version of Jesus' ministry. It begins by telling of the divine origins of the birth of Jesus, then goes on to prove that He is the Son of God because of the miracles he performs and finally describes Jesus' death and resurrection.
Luckily, none of the above is true. Because Jesus died on the cross and was raised to life three days later. Believers are forgiven from their sin and are given a new life. As Christians, our belief is not in vain because the resurrections is an actual event. Christ is not dead and our faith is not useless.
Have you ever wondered how Jesus Christ could be crucified on Friday and be resurrected on Sunday after being buried for three days? Well, that's impossible! You cannot squeeze three days between Friday and Sunday. By no stretch of the imagination is it possible to stretch the period from Friday evening to Sunday morning into "three days and three nights."
The study of the Gospel of John can be viewed as distinct and separate from the study of any of the previous three synoptic gospels. The Fourth Gospel contains language and conceptions so distinct from the synoptics that scholars are often faced with the question of its historical origins. Originally, scholars believed the main source for the Gospel of John to be Jewish wisdom literature, Philo, the Hermetic books and the Mandaean writings, leading to the idea that John was the most Greek of the Gospels. However, with the discovery of the scrolls, scholars were now faced with source materials, remarkably similar to the concepts and language found in John, illuminating the literature as not only Jewish but Palestinian in origin. The discovery of the manuscripts opened up an entirely new interpretation of the gospel of John and a progressive understanding of its proper place within biblical scripture.
One of the most talked about myths in Christianity is the story of how Jesus Christ was crucified but came back to life. When he was crucified for human sins and when he resurrected he took mankind sins away with him. There are many functions and theories that try to explain this myth. Whether individuals believe in the myth is up to them. That being said, this myth is one that is followed by numerous people around the world.
At the very beginning of the gospels the authors make their representation of Jesus known to the reader, but they rely upon different methods. Mark focuses on Jesus’ role as a servant is apparent as he quotes the prophet Isaiah: “Here is my messenger, whom I send on ahead of you!” (Mark 1:2) This is a rather simple statement, and the use of the word “messenger” connotes a sense of being under another’s command; Jesus is seen as an intermediary between God and man. John’s introduction to Jesus is much more majestic and poetic, devoting many verses to explaining his divine relationship with God: “In the beginning there was the divine word and wisdom. The divine word and wisdom was there with God, and it was what God was. It was there with God from the beginning. Everything came to be by means of it” (John 1:1-3).
John’s Gospel is unspeakably mission oriented. John the Baptist come out and go to the community and tell them what it means to get rid off their sin, enjoy freedom, and being justified. John the Baptist did not present the one to come (the Son) as a humble and ordinary human rather he presents him as powerful, mighty (John 1:27). But later in John Chapter 13 we see a humble and feet washer Son of God. Does Jesus came as a mighty and powerful who human being is even unworthy to untie His sandals straps (John 1: 27 NIV) or humble feet washer and fish cooker (John 13 and 21:7), came to create incredible relationship with humanity? How do we see both John the Baptist and Jesus mission to community, how much the humanity (becoming flesh) favor the mutuality between the messiah and human being. There no time when Jesus’ Divinity overshadow his humanity. Our justification is based on...
For example, John begins by introducing Jesus as the Word made flesh, who existed in heaven beside God until coming down to earth (John 1:1,14), immediately making this gospel stand aside from the synoptic gospels, which portray Jesus as a human figure who begins his life the moment he is born. The absence of the nativity scene in John supports the claim of Jesus being the divine Son of God who was sent down from heaven and transformed into the Word incarnate. Birth wouldn’t be important to someone who had previously existed (Harris, 253). The Gospel of Matthew does in fact include the nativity scene, because according to Matthew this is the very beginning of Jesus’ existence. Before the birth, Matthew maps out the genealogy of Jesus, all to support the claim that, “Jesus the Messiah, son of David, the son of Abraham,” (Matt. 1:1) is heir to the Davidic throne, and in fact the Jewish Messiah, King of the Jews. Right off the bat it is evident that John disregards the birth scene because it really isn’t relative to the divine being, and Matthew accentuates Jesus’ lineage, which would make Jesus appear to the audience very human, and rightful to the throne, something many Jews disagreed with during that time. Matthew does, however, also refer to Jesus as the Son of God multiple times similar to John. It is still true that John uses that title to express Jesus as being, “a father’s
John was one of the first twelve disciples of Jesus and therefore an eye-witness (John 19:35); John brings out the spiritual significance as well as recording the practical aspects of Jesus' works and words. John lived to be older than any of the other writers. It is therefore likely that he was familiar with their accounts and wanted to supplement theirs with additional teaching and miracles by Jesus which had a bearing on the situation towards the end of the first century AD.
These three tests when applied to the Bible show it as the most historically reliable text known to man, thus the events found upon the pages of the Bible are actual historically proven events. In light of these facts, there are still many theories other than that of the Biblical account. Three of them include the "Visionary" theory, the theft theory, and the wrong tomb theory. The first theory is that of Strauss, that the appearances of Jesus after His death on the cross were "visions generated by the imaginations of the disciples (Ramsey 48)." This may be the easiest of all the theories to discredit. First of all, it does not take into account the inability of the disciples to grasp this idea that Christ was alive and to recognize Him for who He was (Ramsey 48).
The New Testament teaches about who Jesus is and what he did on the earth. John wrote the last of the four gospels which recount Jesus’ life and what is to come. The gospel of John is somewhat different from the other three gospels, in that it is more symbolic and less concrete. For example, John expresses Jesus as the Passover Lamb when Matthew, Mark, and Luke do not. This gospel is showing that Christianity is moving away from the long-practiced Jewish traditions. John’s gospel can be laid out into four parts: the prologue or the incarnate word, signs of the Messiah with teachings about life in him, the farewell teaching and the passion narrative, and the epilogue or the roles of Peter and of the disciple whom Jesus loved. The Gospel of John is arguably the most
"Sin, when it is finished, bringeth forth death." (James 1:15), or as Paul puts it in Romans 6:23 " the wages of sin is death". Christ never sinned, and therefore did not earn the wages of sin. Therefore God raised him from the dead "having loosed the pains of death: because it was not possible that he should be holden of it." (Acts 2:24). The full story of Christ's death and resurrection can be found in Matthew 27 & 28, Mark 15 & 16, Luke 23 & 24, and John 18 - 21.