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After the feeding of the 5000, in Jn.6, and the long discourse on the Bread of Life, Peter made his personal commitment to follow Jesus into the future. This corresponds to Mark's structure, though there is no setting near Caesarea Philippi, nor a Transfiguration event. Like Mark, again, the Fourth Gospel follows this with a lot of Jesus's teaching, in chs 7-8, when he was once more in the south. There are no stories here , only a collection of themes for debate among his listeners. ........the atmosphere in this section, however, seems to reflect more accurately the Jews' hostility to Christians after 70 CE, and their refusal to accept that Jesus is the 'Light of the world' because they are blind to the truth about him.

The theme of 'blindness' is continued in ch 9, with one of the most brilliantly written stories in the whole Gospel. It describes all the stages of growth to full faith, until in 9.38, the cured man could say, 'Lord I believe'. It also describes all the levels of unbelief, and the 'cost' of discipleship, when the cured man was thrown out of the Synagogue, (as were the Christians in 88 CE), It exposes the irony of the blind man, now able to see the Light: his healing was enlightenment!, while the seeing Jews could not see the truth about Jesus.

The next chapter, 10, picks up another OT motif, of YHWH: his shepherding-leadership in the theocracy, which was handed on to the kings of Israel. Jesus claimed to be that Shepherd, now on earth, fulfilling all the hopes of the OT, and intending to bring in all the gentiles too, (the other sheep). V.18 introduces a new concept, that this Shepherd would be a self-sacrificing Good Shepherd, probably developed in the 4G community in the post-Easter era. It reaches its climax with the claim of Jesus, in v.30, 'The Father and I are one'. The Jewish hostility, in verses 24 - 30, corresponds to the synoptic gospels' trial for blasphemy before the Sanhedrin, which is omitted from the Fourth Gospel.

The raising of Lazarus in ch 11, is the prelude to the Passion story, with the irony that Jesus gave life back to Lazarus, while preparing to give his own for the 'life' of all. The greatest irony of all is in v.50, when Caiaphas said it was expedient that one man should die for the people: Jesus did!...for the true life of all.

Ch 12 describes the return of Jesus to Jerusalem, this time met by crowds coming out to meet him, and Jesus's face was turned towards what was to come. Vv 36 - 50 summarise Jesus's message to Israel, and his rejection by unbelievers. (This was not only relevant to the time of Jesus, but also to the time of the 4^th gospel community 50 years later). From now on, Jesus turned to 'his own', originally his disciples, and now to the 4^th G. community, the New Israel.

Chs. 13 - 20 contain the Passion narrative, according to the Southern tradition, (the other is enshrined in the synoptic gospels). There are many similarities, but also some striking differences. There is little made of the 'supper', (all the Eucharistic teaching is in ch 6); but in this Gospel the story of Jesus washing his disciples' feet has been included, and the Beloved Disciple is obviously there, along with the Twelve from Galilee, (and possibly others too?)

The 'farewell discourse' which takes up all the next four chapters, is a lengthy piece, but must consciously be compared to other such testimonies, eg Abraham in Gen 49, David in 1 Chron 28-29, and Moses, in the whole of Deuteronomy, the 'heart' of the OT. Whereas Moses, however, mediated the 'Old' covenant, Jesus is establishing a greater one in the 'New'. Chs 14 & 16 promise Jesus's continuing presence into the future, when he would have given them his Spirit, the Paraclete. He encouraged them, and everyone in subsequent years, to remember that 'I have overcome the world'. Jesus is presented in this gospel as being firmly in total control of events, and in ch 15 urged his disciples, and all in the 4th G. community, (some of whom were already seceding and returning to 'the world'), to remain firmly united with himself, like branches of the same vine, -(another OT motif). It concludes in ch 17 with the 'Prayer', in the mouth of Jesus for himself, for his disciples, and for the community of the future, that they might remain united in love. This takes the place of the 'Gethsemane' prayer of Jesus in the synoptics.

The events leading to the death of Jesus are described in chs 18-19, by the author whose topographical knowledge of Jerusalem is very precise. While the overall course of events is the same as the synoptic record, the 4^th Gospel follows an independent tradition which differs from the others, eg the date of the crucifixion: The 4^th Gospel is probably the more accurate, describing Jesus's death on the day before Passover, the 'day of preparation', when all the lambs were slaughtered, although the author was really emphasising that the 'Jews' were so preoccupied in keeping the instructions of the Law, that they failed to notice that the Lamb of God was being killed !

The emphasis throughout is that Jesus is in full control of events. At the point of arrest, he stepped forward with the words, 'I am he', evoking a reaction of holy fear among those present. Then later, he alone, without any help, carried his own cross, which was to become his 'throne'. The theme of this passion story is the kingship of Jesus. There is no 'Jewish' trial, but their rejection has been described throughout chs 2 - 11.

The trial before Pilate is full of kingship motifs; and after the debate, Pilate, the Roman Procurator, presented Jesus, now flogged, and mockingly dressed, with the words, 'Behold your King'. It was the royal epiphany of Jesus, displaying his glory in the midst of humiliation. On the cross, Jesus was crowned with thorns, but in spite of Jewish objections, Pilate's superscription proclaimed his kingship to all the world, - in three international languages!

In the absence of the disciples from Galilee, Jesus commended the care of his Mother to the Beloved Disciple, thus giving rise to the legend that Mary lived at Ephesus in her old age!

Jesus was still in control as he died, calmly completing the fulfilment of all the Scriptures, and giving up his Spirit, - to be returned later to his true disciples and followers. The water pouring from his dead side reflected the water Moses had struck from the rock in the wilderness, to provide Life for God's people.

Finally, Nicodemus brought so many spices, that Jesus's burial would be nothing less than truly 'royal'.

After the uplifting of Jesus on the cross, the Resurrection made public his vindication, and glorification in heaven. Again the 4^th G. tradition differs from the others, and gives us a different account of the same event, in ch 20. Here the witnesses are named, Mary Magdalene, and Peter and the Beloved Disciple who went to the tomb together, ( at least two witnesses were needed in Jewish Law). Later in the garden, the Risen Jesus was recognised by Mary when He spoke her name. She was commissioned, like all subsequent disciples to 'Go and tell ...', while the garden-setting is reminiscent of the original Eden, and the beginning of the New Israel.

Later that day, surrounded by hostility from outside, (and after 88 CE), Jesus appeared in the Upper Room.

First, the disciples were assured that the one who had been crucified, was the same as the Risen Jesus who stood among them. Then Jesus 'breathed' upon them, and gave them his Spirit, commissioning them with his authority to forgive sins in the community of believers, and finally, Doubting Thomas knelt at the feet of Jesus, acknowledging him, on behalf of all believers, as 'My Lord and My God'.

This is the whole point of the Gospel, which originally ended at 20.31, so that all might believe, like Thomas.

Probably after the death of the Beloved Disciple, the final Editor, (John the Elder?), added ch 21, in the same idiom, but using different vocabulary. It was added very early, and was probably in place when the first edition was published. It combines several resurrection strands of tradition, yet is situated in Galilee! It describes again the recognition of the Risen Jesus who 'fed' his disciples; it describes the rehabilitation of Peter, who, being a 'doer', was given great responsibilities for the future. This whole chapter is focussed on the mission of the Community, and with no sense of rivalry between Peter and the Beloved Disciple, the latter became the great meditative theologian who testifies to the truth of all he had written.

Who was this beloved disciple and author? The Editor, and the community knew, but we do not.

We may not know the Beloved Disciple by name, but his gospel is of the very best. At one level it is a very compulsive read, with lots of well-told stories. At a deeper level, it is also a theological exploration of the true significance of the mystery of Jesus, coming into the world, 'sent' by God. This author was as great a theologian as Paul had been, but where Paul had dashed off his letters hurriedly and urgently, the Fourth Gospel is the result of 50 years' meditation, and intense dialogue that went on, particularly after 70 CE. It is striking, however, that the conclusions of these two thinkers are remarkably similar.

The Gospel's author grew so close to the mystery of Jesus, that in his writing it is often difficult to know if the recorded 'words' are those of Jesus himself, or the author's understanding of what Jesus said. Beware of quoting 'Jesus said ....' from this gospel, which transcends all other literature in the New Testament.

There are three theological areas for us to explore in the 4^th gospel:

1. The relationship of Jesus and Israel
2. between Jesus and God
3. the prologue, as epilogue.

Jesus and Israel

As time went by, and particularly after the expulsion of Jews from the synagogues, Jesus and Moses were seen as rivals by the differing groups, not only for the heart of Israel, but also to determine which group, the Jews or the Christians, were the true inheritors of all the Scriptures. Moses is mentioned many times in the gospel, not in terms of denigration, but to demonstrate that in every way, Jesus fulfils Moses' promises, and breaks through them with much more to give than Moses could ever have imagined. Like Moses in Ex 4.1-9, Jesus gave 'signs' to enable people to recognise his mission from God. Like Moses, (in Deuteronomy), Jesus' farewell discourse made promises which far exceded those made by Moses. And Moses was called to witness to the truth of Jesus, as if he were still among the Jews, (see Deut.18.15-19, and Jhn 5.31-47). The discourse on the Bread of Life in ch 6 is a midrashic sermon, drawing Ex.16.4 & 15 into the present time, as a 'test' from God.

Jesus bursts through even the highest hopes of the Moses tradition: Moses preserved Israel's life in the wilderness, but Jesus is the Source of life. Moses was human, but Jesus descended from heaven. Moses gave the Law, but Jesus brought grace and truth, (shades of Paul - Jesus had 'burst open' the chains of the Law). The disciples of Christ in every age, are called to be obedient to a Person, the Living Water, not to a set of rules, such as the Law had become for many.

In Jewish writings the Law is equated to Wisdom, (Baruch 4.1, and ben Sirach 24.23) But Wisdom existed before creation, (Prov.8.22-31), and Jesus was the Word of God which spoke, bringing creation into being! Jesus is thus the embodiment of the True Israel and the Covenant, - of God and people, in total harmony. Jesus and God

The attribute, 'Son of God' is used of Jesus many times in the 4th Gospel, and God is referred to as 'the Father', with a deeper meaning at the end of the 1^st cent. than Paul had given it in Rom.8.3, and Gal.4.4, yet the two theologians are in harmony with each other.

For Paul, Jesus 'became the Christ' when God raised him from the dead.

For the Beloved Disciple, however, after 50 years of meditation and debate, Jesus must logically have existed outside Time, 'before' as well as 'after' the Resurrection, and thus be both pre-existent, and divine.

This is the biggest divide between Christian and Jewish thinking. The bitter dispute is described in 8.31-59, and centred on their ancestor, Abraham. Jesus again spoke in midrashic style, '..he rejoiced to see my day' as if he were in the present time. The Jews heard Jesus's announcement, 'Before Abraham was, I am', but instead of hearing the revealed name of YHWH, (Ex 3.14), they could only scoff at the human age of Jesus.

All through the Gospel, the great I AM is revealed in Jesus, as the Bread of Life, as the Living Water, the Light of the World, the Door, the Good Shepherd, the Resurrection and the Life, and the Way, the Truth, and the Life. The old order is burst wide open for all to see, but the Jews remained 'in darkness'.

The grand climax is in the declaration of faith byThomas, (20.28), 'My Lord and my God'.

The sensitive and creative mind of the Beloved Disciple has shaped what all the preceding NT writers have tried to say. He has said it differently, and in narrative form, producing a profound Gospel, similar, but strikingly different from the others, and a worthy climax to the whole of the New Testament. It was written that 'all might believe and live'. (20.31).

The Epilogue: probably written last, is the Prologue, in ch 1.

There are two parts to ch 1:

1. vv 19-50, begins with the witness of the Baptist, and then introduces all the major themes of the Gospel, particularly all the traditional titles for the Expected One: Elijah, 'the prophet' (of Deut.18.15-19), Lamb of God, Son of God, King of Israel, etc, and concludes with v.51, the heavenly Son of Man.
2. vv 1-18, introduces the intertwining Christological statements of the pre-existent Logos, the Word of God which spoke, and brought creation into being, with the essence of the 4^th Gospel Community as the true Israel of God. The Logos, (masculine version of the feminine, 'Sophia'), is the Living and eternal Torah, but has been rejected by the old Israel. The Beloved Disciple has used the Wisdom Myth (I Enoch 42), as his model, .... 'Wisdom went forth to make her dwelling among the children of men, And found no dwelling place ....So took her seat among the angels, .....and dwelt with them'.

   (this theme finds its echo in 13.3, Jesus, 'knowing that he had come from God, and was going back to God', is the turning point of the Gospel, as Jesus set his face towards the events of the Passion).

   The theme of rejection runs all through the Gospel, no doubt reflecting the intense and bitter dialogues of later years as attitudes hardened, and Jewish Christians had to decide whether to remain in the Community or return to all that was familiar in the Synagogue. The Incarnate Logos, rejected by 'old' Israel, 1.11, now resides in the 4^th G Community where 'all' who believe can become children of God, 1.12. When the Word became flesh 'and dwelt among us', He was 'in' the 4^th G. Community where 'we beheld his glory', 1.14.

   This is superior to anything that has gone before, in the long history of Israel, and the Beloved Disciple hopes it will continue thus!

I John includes many themes of the Gospel, but reflects internal disputes, and encouragement to 'love each other', as God loves. 2.19 suggests that some have even broken away, and the language suggests that they are 'Jews', liars who deny Christ.

II John warns against other deviants, (probably Gentile members), who are showing docetic tendencies, who believed that the Heavenly Man did not really become real human flesh, but only 'seemed' to do so, thus going 'beyond the teaching'.

III John reflects the time of the Didache, and urges hospitality for passing missionaries, again hinting at power-struggles within the Community.

The Prologue of the Fourth Gospel is the consummate climax, not only of the whole Gospel, but the whole of the New Testament as well. In it, the theology of Paul meets and harmonises with that of the Beloved Disciple, describing how the world did indeed 'see his glory, as of the Father's only Son'.

More even than that, it makes a grand climax of the Old and New Testaments togetherin the shared themes of 'In the beginning ...' Genesis 1.1, and John 1.1