Introduction
The gospel of John employs many names and titles of Jesus throughout the text of the book. In the opening chapter, the author called him the Logos, the Word of God, as well as God himself (John 1:1). Additionally, he described him as the True Light that gives light to everyone that comes into the world (John 1:9). John the Baptist called him the “Lamb of God who takes away the sin of the world!” [1] (John 1:29). In latter chapters, the disciples of Jesus called him Lord (John 6:68) and Rabbi (John 20:16), the man born blind and healed by Jesus called him a prophet (John 9:17), and Pilate called him “The King of the Jews.” (John 19:19). Jesus testified of himself with various titles and descriptors such as the Christ (John 4:26), the Son of Man (John3:13), the Bread of Life (John 6:35), the Door (John 10:9), and the Good Shepherd (John 10:10), among others. While all of these names, titles, and descriptors contributed to the overall portrait that the author attempted to portray, not one of these was the single take-away image of Jesus. The single Christological image that the author painted in the Gospel of John was that Jesus was the Son of God.
Context
The apostle John is the traditionally accepted author of this gospel. Though the book does not bear his name as the author, internal evidence, along with early church testimony point indisputably towards a Johannine authorship. In the introduction to the gospel of John, John MacArthur provided some insight into this early authorship testimony:
The early church father Irenaeus (ca. A.D. 130-200) was a disciple of Polycarp (ca. A.D. 70-160), who was a disciple of the Apostle John, and he testified on Polycarp’s authority that John wrote the gospel during his residence in Asia Minor when he was advanced in age (Against Heresies 2.22.5; 3.1.1). Subsequent to Irenaeus, all the church fathers assumed John to be the gospel’s author. Clement of Alexandria (ca. A.D. 150-215) wrote that John, aware of the facts set forth in the other gospels and being moved by the Holy Spirit, composed a “spiritual gospel” (see Eusebius’ Ecclesiastical History 6.14.7).[2]
The internal evidence pointing to John as the author includes his reference to himself as “the disciple whom Jesus loved.” (John 13:23, 19:26, 20:2, 21:7, and 21:20). This disciple placed himself at the Lord’s last supper (John 13:23), at the foot of the cross with Jesus’ mother (John 19:26), at the empty tomb (John 20:2-10), and at the fire with Jesus after the catch of one hundred and fifty three fish (John 21:7, 20). If this disciple was not John, it seems reasonable to expect the author would have mentioned John present at these significant events, in the same way he mentioned Peter. The dating of this gospel, given the early testimony that John wrote the gospel later in life, is A.D.70 – 90.[3]
Testimony about the Son of God
The thesis that “Son of God” is the apostle John’s single Christological portrait of Jesus is attested to by several scholarly commentaries of this gospel. Alicia Myers, in her analysis of the gospel of John, agrees that the identity of Jesus as the “Son of God” is “both a point firmly endorsed by the Gospel of John, and one that engenders some of the most – if not the most – ardent opposition to Jesus in this gospel.”[4] Additionally, she identifies that the title “Son of God”, used throughout the gospel, is “intimately bound to other titles and metaphors for Jesus’s identity”[5] as a layering affect that “becomes so significant to the Gospel’s portrait”[6] of Jesus.
Michael Cosby, in his commentary on the gospel of John, notes the difference in emphasis with John’s gospel against those of the synoptic gospels. Whereas the synoptic gospels emphasize the kingdom of God in their long discourses of Jesus, John’s emphasis is on Jesus’ own “identity and his relationship to God, his Father.”[7] “Indeed,” he goes on to say “the description of Jesus’ public ministry in John 1-12 contains no explicit ethical teaching; every story in these chapters focuses on his identity as the Son of God, who descended from heaven.”[8]
In their commentary on the gospel of John, Francis Martin and William M. Wright IV identify the early and often theme of the book. They argued, “The Prologue provides the key for understanding the entire gospel by framing it in terms of the eternal relationship between the Father and the Son and in terms of the Son’s mission of salvation.”[9] In their comparison with the synoptic gospels, they also note a change in emphasis in John’s gospel.
In the Synoptics, Jesus often calls God ‘my Father’ (Matt 7:21; 10:32-33; 20:23), but only occasionally does he call himself ‘Son’ (Matt 11:27; 24:36; see also 21:37). In John, however, Jesus often refers to himself as ‘the Son.’ John presents Jesus as using the title ‘Son’ with greater frequency in order to set forth more directly and dramatically the mystery of his relationship with God, whom he called ‘Abba, Father’ (Mark 14:36).[10]
Johannes Beutler, likewise, recognizes the designation of Jesus as the “Son of God” as “the leading Christological title in John.”[11] Craig S. Keener also sees this title as “particularly prominent in the fourth gospel.”[12]
This Christological portrait of Jesus as the Son of God is vividly demonstrated through the lenses of three internal testimony groupings. The testimony of those who knew Jesus and witnessed his life and ministry, the testimony of what Jesus said about himself, and the testimony of his miracles. Through analysis of these three lenses, the picture of Jesus as the Son of God becomes clear and discernible to the author’s audience.
The Testimony of Others
The apostle John utilized the verbal witness of several characters throughout his gospel narrative to proclaim that Jesus was the Son of God. The author both opened and closed his book with his own written testimony to this portrait. In the opening chapter, within the context of proclaiming the incarnation of the Son of God, He said “And the Word became flesh and dwelt among us, and we beheld His glory, the glory as of the only begotten of the Father, full of grace and truth.” (John 1:14). A few verses later, he added, “No one has seen God at any time. The only begotten Son, who is in the bosom of the Father, He has declared Him.” (John 1:18). There is dispute among scholars about whether the term “begotten Son” is the correct rendering of the Greek word “monogennetos”, arguing that the root word “genos” leads to a meaning of “one of a kind.”[13] Indeed, the English Standard Version renders the meaning as “one and only Son.” This use of Jesus as God’s one and only Son echoed back to the imagery of Isaac in the book of Genesis, when God commanded Jacob to sacrifice his son Isaac. “Take now your son, your only son Isaac, whom you love, and go the land of Moriah, and offer him there as a burnt offering on one of the mountains of which I shall tell you.” (Gen 22:2). Given the uniqueness inherent in the Greek root “genos” and the implied context of the relationship between Isaac and Jacob, the apostle John likely meant to convey that Jesus was God’s beloved son. This is the first recorded mention of Jesus as the Son of God within the gospel. The author also stated the last recorded mention of this title within the purpose of writing his gospel. John said “but these are written that you may believe that Jesus is the Christ, the Son of God, and that believing you may have life in His name.” (John 20:31). These bookend references to Jesus as the Son of God set the tone of the author’s Christological portrait of Christ.
John the Baptist testified to this unique role of Jesus on two occasions. At Jesus’s baptism, John, having seen the Spirit of God “descending from heaven like a dove” and resting upon him, proclaimed, “This is the Son of God.” (John 1:32-34). Later, when John’s disciples pointed out to him that Jesus was also baptizing and taking on disciples, John emphasized the superiority of Jesus’s ministry and reiterated his unique role as the Son. “The Father loves the Son, and has given all things into His hand.” (John 3:35).
The author recorded three additional “Son of God” testimonies from Jesus’s disciples. Upon meeting Jesus for the first time, Nathanael proclaimed, “Rabbi, You are the Son of God! You are the King of Israel!” (John 1:49). The statements of Jesus, “Behold, an Israelite indeed, in whom is no deceit!” (John 1:47) and “Before Philip called you, when you were under the fig tree, I saw you” (John 1:48) triggered this emotional exclamation from Nathanael. The reference to Nathanael under the fig tree has been the subject of some debate among scholars, with some seeing allegorical significance in the “fig tree.”[14] However, it is likely that the revelation that Jesus already knew who Nathanael was and what he was doing when Philip called him was enough to move him toward faith.[15]
The apostle Peter, as spokesperson for the twelve disciples, proclaimed Jesus as the Son of God. The statement came upon the heels of the disciples witnessing two great miracles of Jesus, the feeding of the five thousand (John 6:1-14) and then Jesus walking on the water towards them in the midst of the storm (John 6:15-21). The crowds came looking for Jesus on the other side of the lake, and Jesus chastised them because of the motivation of their search. In this discourse, Jesus proclaimed himself as “the bread of life”, and stipulated that only those people who “eat the flesh of the Son of Man and drink His blood” (John 6:53) will have eternal life. At this statement, “many of His disciples went back and walked with Him no more.” (John 6:66). Jesus then turned to the twelve and asked if they wanted to leave as well. Peter replied, “Lord, to whom shall we go? You have the words of eternal life. Also, we have come to believe and know that you are the Christ, the Son of the living God.” (John 6:68-69).
At the death of her brother, Lazarus, Martha had an encounter with Jesus in which she proclaimed her belief that he was the Son of God. Jesus had purposely delayed his visit when the sisters sent word to him that their brother was sick. When Jesus arrived, four days after her brother died, Martha ran to him and said “Lord, if you had been here, my brother would not have died.” (John 11:21). Jesus comforted Martha with the assurance that her brother would rise again. “I am the resurrection and the life,” Jesus told her, “He who believes in me, though he may die, he shall live. And whoever lives and believes in Me shall never die. Do you believe this?” (John 11:25-26). At these words Martha testified, “Yes, Lord, I believe that you are the Christ, the Son of God, who is to come into the World.” (John 11:27).
The Testimony of Jesus’ Message
The bulk of the material that the apostle John employs to emphasize his Christological portrait of the Son of God comes from the very words of Jesus himself. Jesus frequently vocalized his relationship to God as his Father, and referred to himself as the Son. John utilized the term Son of Man twelve times in his gospel. That term portrays Jesus’s role as the coming savior and king of Israel, originating in the Old Testament book of Daniel.
I was watching in the night visions, and behold, One like the Son of Man, coming with the clouds of heaven! He came to the Ancient of Days, and they brought him near before Him. Then to him was given dominion and glory and a kingdom that all peoples, nations, and languages should serve him. His dominion is an everlasting dominion, which shall not pass away, and his kingdom shall not be destroyed. (Dan 7:13-14)
However, unless Jesus specifically utilized the phrase Son of Man, his reference to himself as “the Son” is understood in reference to his relationship with the Father as the “Son of God.” The first such reference the author mentioned was in the cleansing of the temple. Angered by the greed and commercialism that the Jews had turned the court of the gentiles into, Jesus made a scene and commanded, “Take these things away! Do not make my father’s house a house of merchandise!” (John 2:16). To the religious leader, Nicodemus, Jesus identified himself as the Son whom God sent into the world in order to save it. (John 3:16-18). Jesus, on the Sabbath, healed the paralytic man at the pool by the Sheep Gate, and commanded him to take up his bed and walk. In doing so, he incited the anger of the religious leaders. In defense of his actions, Jesus proclaimed his relationship with the Father as his Son who works the same works, and has the same power and authority as the Father. (John 5:17-30). He further defended his actions by citing his works, the voice of his Father, and the words of scripture as proof that the Father had sent him. (John 5:36-47). There are many other references of Jesus describing himself as the Son, loved by the Father and doing the Father’s will. Examples include his “I AM” statements; “I am the bread of life” (John 6:35-58), “I am the light of the world” (John 8:12-18), and “I am the good shepherd” (John 10:11-18). Jesus specifically referred to himself as the Son of God on two other occasions in the gospel. Following the healing of the man born blind, Jesus later approached him and asked, “Do you believe in the Son of God?” (John 9:35). Upon the man’s question of who this “Son of God” was, Jesus said to him, “You have both seen him and it is he who is talking with you.” (John 9:37). During his opposition with the Jews at the Feast of Dedication, Jesus defended his words by saying, “Is it not written in your law, ‘I said, “You are gods”’? If he called them gods, to whom the word of God came (and the scripture cannot be broken), do you say of him whom the Father sanctified and sent into the world, ‘You are blaspheming,’ because I said, ‘I am the Son of God’? (John 10:34-36). The last references Jesus made of himself in relation to the Father occur after the resurrection. He told Mary, “Do not cling to me, for I have not yet ascended to my Father; but go to my brethren and say to them, ‘I am ascending to my Father and your Father, and to my God and your God.’” (John 20:17). Later that evening he appeared to his disciples and told them, “As the Father has sent me, I also send you.” (John 20:21).
The Testimony of Jesus’ Miracles
The apostle John was witness to many miracles and signs during his time with Jesus. There were many to choose from, and many he omitted from his gospel. He did not include the healing of leper, which was presented in the other three gospels (Mark 1:40-45, Matt 8:1-4, and Luke 5:12-16). He also did not include the healing of the woman with the flow of blood or the Daughter of Jairus (Mark 5:21-43, Matt 9:18-26, and Luke 8:40-46), nor were any of Jesus’ exorcisms recorded. By comparison, the seven miracles John did include are the fewest of the other gospels. John comments in the purpose of his gospel, “Jesus did many other signs in the presence of his disciples, which are not written in this book; but these are written that you may believe that Jesus is the Christ, the Son of God, and that believing you may have life in his name.” (John 20:30-31). The seven miracles recorded, along with his resurrection and post-resurrection signs were specifically chosen to convince his readers of the single Christological portrait he was trying to convey. Jesus is the Christ, the Son of God.
As the Son of God, Jesus has command over the natural elements. He transformed water into wine (John 2:1-11), multiplied five barley loaves and two small fish to feed five thousand men (John 6:1-14) and walked on the surface of the water and calmed the storm (John 6:16-25). As the Son of God, Jesus has command over the human body. He made a paralyzed man walk at the Pool of Bethesda (John 5:1-9) and provided sight to a man born blind (John 9:1-41). Finally, as the Son of God, Jesus has command over death itself. He backed up his claim as “the resurrection and the life” (John 11:25) by raising Lazarus, a man dead for four days (John 11:43), and by raising himself from the dead after three days (John 20:1-18). Each of these miraculous signs triggered faith in Jesus as the Son of God in those who witnessed them.
Conclusion
The overwhelming internal evidence of the gospel, revealed through the words and actions of Jesus and those who witnessed his signs and ministry, clearly point to an Christological portrait of Jesus as the Son of God. This theme is much more pronounced within the gospel of John than any of the synoptic gospels. The apostle states the purpose of his writing and the choosing of the gospel content to emphasize to his readers that they should believe that Jesus is the Son of God. This theme stands out in a complete reading of this gospel, and the thesis is confirmed through significant scholarly commentary of this book.
[1] Unless otherwise noted, all biblical passages referenced are in the New King James Version (Nashville, TN: Nelson, 1982).
[2] John MacArthur, The MacArthur Study Bible (New York: Word Publishing, 1997), 1569.
[3] Walter A. Elwell, Encountering the New Testament: A Historical and Theological Survey (Grand Rapids: Baker Academic, 2013), 96.
[4] Alicia D. Myers, “Jesus the Son of God in John’s Gospel: The Life-Making Logos.” In Portraits of Jesus in the Gospel of John: A Christological Spectrum, ed. Craig Koester (London: T&T Clark, 2019), 141, Bloomsbury Collections.
[5] Alicia D. Myers, “Jesus the Son of God in John’s Gospel: The Life-Making Logos.” In Portraits of Jesus in the Gospel of John: A Christological Spectrum, ed. Craig Koester (London: T&T Clark, 2019), 141, Bloomsbury Collections.
[6] Ibid.
[7] Michael R. Cosby, Portraits of Jesus: An Inductive Approach to the Gospels (Louisville, Ky: Westminster John Knox Press, 1999), 156, eBook Collection (EBSCOhost).
[8] Ibid.
[9] Francis Martin and William M. Wright Iv, The Gospel of John (Catholic Commentary on Sacred Scripture) (Grand Rapids: Baker Academic, 2015), 20-21, ProQuest Ebook Central.
[10] Francis Martin and William M. Wright Iv, The Gospel of John (Catholic Commentary on Sacred Scripture) (Grand Rapids: Baker Academic, 2015), 23, ProQuest Ebook Central.
[11] Johannes Beutler, A Commentary on the Gospel of John (Chicago: Wm. B. Eerdmans Publishing Co., 2017), 12, ProQuest Ebook Central.
[12] Craig S. Keener, The Gospel of John: 2 Volumes (Grand Rapids: Baker Academic, 2010), 295, ProQuest Ebook Central.
[13] Craig S. Keener, The Gospel of John: 2 Volumes (Grand Rapids: Baker Academic, 2010), 412-413, ProQuest Ebook Central.
[14] Craig S. Keener, The Gospel of John: 2 Volumes (Grand Rapids: Baker Academic, 2010), 486, ProQuest Ebook Central.
[15] Ibid., 487.
The Ancient Walk 