III. Purpose and Historical Setting

1. III. Purpose and Historical Setting • Purpose and Historical Setting of FG • Evangelism: Is FG primarily designed to win converts? • 20:30-31 seems to state evangelistic purpose. • Textual uncertainty: “come to believe” or “continue believing”? • Much in FG is unsuited to evangelism. • 20:30-31 may come from Signs Source. • Conflict with the Synagogue • Jewish Christians being expelled from synagogue; persecuted; reluctant to profess openly; rethinking identity. • Council of Jamnia (c. 90) – redefined Judaism; less tolerant. • “Benediction against the Heretics” excluded Christians from syn. • J. L. Martyn (1968): FG as “two-level drama.” • Jesus’ ministry – author’s situation. • Controversy over healing blind man on Sabbath (ch. 9). • Key is 9:22: parents refuse to give opinion about Jesus for fear that “the Jews” will expel them from synagogue (cf. v. 28-29, 34). • Language is anachronistic: “the Jews;” formal decision to ban believers in Jesus.

2. Purpose and Historical Setting (cont.) 2. Conflict with the Synagogue (cont.) • Other evidence of church-synagogue conflict: • FG uses “the Jews” over 70 times – usually hostile sense. • Three occurrences of aposunagogos (“to be put out of the synagogue;” 9:22; 12:42; 16:2). • References to “secret believers” (12:42; 19:38). • FG seeks to reassure Christians in face of threats/ accusations from Jewish synagogue. • Concern for “secret believers,” Samaritans, and Greeks • May be encouraging “secret believers” to come out of closet. • Jewish authorities (12:42) • Joseph of Arimathea (19:38) • Nicodemus? (3:1; 7:50-51; 19:39) • Special interest in Greeks and Samaritans may reflect their inclusion in Johannine community. • Samaritans (ch. 4) • Greeks (7:33-36; 12:20-22)

3. Purpose and Historical Setting (cont.) • Polemic against a sect of John the Baptist • Evidence of a continuing sect devoted to John the Baptist, revered as Savior and heavenly Revealer (Acts 19:1-7; etc.). • FG emphasizes John’s subordination to Jesus, never reports Jesus’ baptism by John; may be reassuring readers over against rival claims(1:7-8, 15, 19-34; 3:22-30; 5:33-36; 10:40-42). • Tensions with mainstream/Petrine Christianity • Johannine community was isolated from mainstream Christianity (where Peter was central authority figure). • FG pits Beloved Disciple over against Peter (20:2-8; etc.). • Champions BD as sound authority for Johannine community. • Passing of first generation (21:18-19, 23) • Two problems: eyewitnesses disappearing; failure of Parousia. • Doctrine of Paraclete (ch. 14-16) answers both. • Anti-Gnostic polemic • Gnostic Docetism is countered by emphasis on incarnation (1:14), reality of death (19:34), bodily resurrection (21:9-14). • FG also contains much Gnostic-sounding material.

4. Relationship to Johannine Letters • Authorship of the letters • Anonymous: “the Elder” (2, 3 John). • Vocabulary and themes similar to FG– could be same author. • Differences in style and theology – probably a different author in same community/tradition; maybe a disciple of Evangelist; knows FG intimately. • Setting of the letters • Somewhat later than FG. • Problem is heresy resulting in schism. • Gnostic false teaching: • Docetism – denial of true humanity of Christ. • Overly “realized eschatology” – claim full salvation already now. • Libertinism – claim sinlessness but practice immorality. • Elder emphasizes: real incarnation, atoning death, future eschatology, sacraments, and keeping commandments (esp. love). • Schismatics developed into Gnostic Christianity. • Elder’s group was absorbed into mainstream Christianity.

5. History of Johannine Community (Culpepper, pp. 54-61) • Origins – Group formed around BD in Judea. • Early period within synagogue • Moved to Antioch/Syria – still in synagogue. • Preached Jesus as fulfillment of messianic hopes. • Used “signs” to impress Jews. • Signs source developed into “Signs Gospel.” • Middle period: formation of Johannine Community • Exclusion from synagogue. • Secret believers remain in synagogue. • Others form community around Beloved Disciple. • Preaching on words/deeds of Jesus shapes tradition. • Dualistic language reflects division from unbelievers. • Persecution forces move to Ephesus. • Basic FG written in response.

6. History of Johannine Community – cont. 4. Middle period: second generation • Death of BD prompts reflection on Paraclete. • Egalitarian structure. • Concern for unity and love within community. • Rival claims from Petrine churches. • Late period: schism • Emergence of heretical, Gnostic group. • Led to schism. • 1 & 2 John warn against heresy. • Jn. 1:1-18; 6:51-58; ch. 21; references to BD added. • Community is wrecked by dissension. • Elder’s group absorbed into mainstream Christianity. • Opponents moved into Gnostic groups.

7. John 20:30-31 30 Now Jesus did many other signs in the presence of his disciples, which are not written in this book. 31 But these are written so that you maycome to believe b that Jesus is the Messiah, the Son of God, and that through believing you may have life in his name. b Other ancient authorities read may continue to believe.

8. “Benediction against the Heretics” And for apostates let there be no hope; and may the insolent kingdom be quickly uprooted, in our days. And may the Nazarenes and the heretics perish quickly; and may they be erased from the Book of Life; and may they not be inscribed with the righteous. Blessed art thou, Lord, who humblest the insolent. (Culpepper, The Gospel and Letters of John, p. 44)

9. John 9:22 22 His parents said this because they were afraid of the Jews; for the Jews had already agreed that anyone who confessed Jesus to be the Messiah would be put out of the synagogue.

10. “Secret Believers” 12:42 Nevertheless many, even of the authorities, believed in him. But because of the Pharisees they did not confess it, for fear that they would be put out of the synagogue; 19:38 After these things, Joseph of Arimathea, who was a disciple of Jesus, though a secret one because of his fear of the Jews, asked Pilate to let him take away the body of Jesus. Pilate gave him permission; so he came and removed his body.