The Divine Lamp

Beginning tomorrow, June 2, I hope to start posting on the Gospel of John.  Contrary to a belief made popular by the radical, liberal, Lutheran scholar, Rudolph Bultmann, the Gospel of John is not an inarticulate mess which has been tampered with by an alleged “ecclesiastical redactor” but, rather, a finely structured document whose very structure-so different from modern forms of writing-helps us to understand it message.

John’s Gospel is concentrically structured.  That is to say, it is constructed of a series of reverse parallels built around a central point.  This can clearly be seen by paying attention to the five-fold subdivisions outlined in parts 1, 2, 4, and 5 below.

I.  Prologue:  1:1-18

II. Part 1:  1:19-4:3

A1. ( 1:19-51)  The WITNESS  of the BAPTIST and the call of the first DISCIPLES.
B1. (2:1-12)     WATER MADE (Greek: GINOMAI) wine.  MOTHER.  DO whatever HE tells you.  Jars filled “TO THE BRIM” (Gr.  ANO=literally “ABOVE“)
C.   (2:13-25)   Jesus purifies temple.  Speaks about the destruction of His temple/body.
B2  (3:1-21)     A man must be BORN (Gr. GENNAO) from ABOVE (Gr. ANO) of WATER and Spirit rather than again by his MOTHER.  DOING DEEDS in                                         the LIGHT (parallels HE in B1).
A2  (3:22-4:3)   The BAPTISTS  gives a second WITNESS.  This is motivated by the fact that Jesus is making more DISCIPLES than the BAPTIST

III. Part 2:  4:4-6:15

A1. (4:4-38)    A half-JEWISH woman in SAMARIA BELIEVES.
B1. (4:39-45)  The half- JEWISH SAMARITANS from the TOWN  BELIEVE.
C.   (4:46-52)  The royal official believes (he is probably Pagan)
B2. (5:1-47)    Full JEWS from the CITY OF JERUSALEM  refuse to BELIEVE.
A2. (6:1-15)    JEWS from GALILEE refuse to BELIEVE

VI.  Part 3:  6:16-21

V.   Part 4: 6:22-12:11

A1. ( 6:22-71)  EATING leads to being RAISED UP to eternal LIFE. JUDAS’ BETRAYAL.  Peter’s CONFESSIONOF FAITH.
B1. (7:1-8:59)  The FEAST of tabernacles (This feast celebrated God’s dwelling with the people in the temple)
C.   (9:1-10:21) Jesus heals a blind man, calls the jewish leaders blind and calls himself the good shepherd.
B2. (10:22-39)  The FEAST of Dedication (sometimes called “second Tabernacles”.  Like that feast it celebrate God’s dwelling in the temple)
A2. (10:40-12:11) Jesus says, “I am the RESURRECTION  and the LIFE.  He eats with Lazarus whom he RAISED.  JUDAS’ BETRAYAL.  Martha’s                                                             CONFESSION OF FAITH.

VI.  Part 5:  12:12-21:25

A1.  (12:12-50)   The COMING of Jesus to Jerusalem. The Jews SEE but do not BELIEVE.  REASON FOR THE SIGNS.  SALVATION OF THE WORLD.
B1.  (ch. 13-17)   Jesus, speaking to his DISCIPLES about his coming ABSENCE, followed by his coming PRESENCE.
C.    (ch. 18-19)   Jesus suffers, dies, and is buried.
B2.  (20:1-18)      Mary and DISCIPLES at the tomb.  Jesus is ABSENT, then PRESENT.
A2.  (20:19-21:25)  Blessed are those who do not SEE but who BELIEVE.  The REASON FOR THE SIGNS.  SALVATION OF THE WORLD.  Second                                                             COMING

As is readily apparent, parts 1, 2, 4, and 5 have a five-fold subdivision  which is concentric in structure.  The A1 subdivision in a given part parallels the A2 subdivision in the same part, as do the B1 and B2 subdivisions.  The central “C” sections of the subdivisions often supply an interpretive key to the part in which they appear.

In addition to the concentric structure of the subdivisions of parts 1, 2, 4, and 5, it should be noted that the five parts which make up the body of John’s Gospel are like wise concentric in structure.  In other words, part 1 (1:19-4:3) parallels part 5 (12:12-21:25), and part 2 (4:4-6:15) parallels part 4  (6:22-12:11);  Part 3  (6:16-21), which consists of the single event of Jesus walking on the water is the center, the hinge, around which the parallels are built.

In other words, the first subdivision of part 1 (1:19-51, let’s call it sequence 1) parallels the last subdivision of part 5 (20:19-21:25, let’s call it sequence 21).  A careful reading of these two sequences will show many parallels.  For example, both sequences record events which take place, in part, near bodies of water (Jordan/ Sea of Tiberias).  Nathaniel is mentioned in both sequences (the only two places he appears in the gospel).  Peter is singled out in both places.  Two unnamed  disciples are mentioned in both sequences, with one in each being latter identified (Andrew/beloved disciple).   In sequence 1, the Baptist, who was sent on a mission, see the Holy spirit and identifies Jesus as “the (sacrificial) lamb of God who takes away the sin of the world.”  In Sequence 21 Jesus gives his disciples the Holy Spirit, telling them “whose sin you forgive are forgiven them,” as he send them on their mission.

In sequence 2 (2:1-12) there is an absence of wine (a symbol of the messianic age) noticed by an individual called Mary who is named “woman” by Jesus.  This is  followed by an abundance of wine which is brought about by the advice of the woman who says “do whatever he tells you.”     In sequence 20 the body of Jesus is absence; a lacking discovered by an individual named Mary whom Jesus calls “woman”.  Both sequences contain wedding motifs (obvious in sequence 2; subtle in sequence 20).

In sequence 3 we have the cleansing of the temple, where Jesus predicts the destruction of His temple/body (2:13-25).  This parallels sequence 19 which narrates the destruction of Jesus’ body in the crucifixion (chapters 18-19).

In sequence 4 (3:1-21) we have the first great discourse of Jesus which takes place at night. Which concerns being born from above through water and the Holy Spirit and doing deeds in the light.  In sequence 19 we have the last great discourse of Jesus (chapter 13-17) which also takes place at night;  is introduced with Jesus washing the feet of his disciples with water; and which also speaks about the Holy Spirit, and about “bearing fruit” (synonymous with “doing”).

Hopefully, you get the idea.  John’s Gospel is a finely structured document and not the inarticulate, confusing, tampered with piece of crap Rudolph Bultmann and others claimed it to be.  Beginning tomorrow I hope to start posting on the Gospel of John, paying attention to its structure and interpreting the text accordingly.  Please stay tuned and feel free to ask question which I may (or may not) be able to answer.

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