New-Creation Theology In John's Gospel

It is only natural to study Christology and find yourself buried in John's Gospel most of the time. I am taking three NT courses right now at The Southern Baptist Theological Seminary that are all intersecting and overlapping one another on the topic of Christology. I planned this while registering my classes and it has worked out wonderfully. In my NT Theology course with Schreiner, I have gone over Christology in the all the gospels and letters. In Systematic Theology II course with Wellum, I have begun Christology in regards to divine action and providence. My third course is self explanatory, Doctrine of the Person of Christ with Wellum (it is an extensive look into the person of Jesus).

One thing that I have found interesting is the "new-creation theology" in the gospels, specifically John's Gospel. In John, there are many referents to Jesus inaugurating the new-creation (new age) in his coming to fulfill all of God's promises. One of my favorite NT scholars, Andreas Kostenberger, highlights this in The Deity of Christ (Theology In Community) edited by Christopher W. Morgan:

In John's Gospel, the resurrection of Jesus is part of the larger theme of a new creation. At the outset, Jesus is presented as the agent of God's original creation (1:1-3). In keeping with John's creation and new-creation theology, he presents the first week of Jesus' ministry as patterned after the seven days of the original creation (1:19-2:11, including the reference to Jesus' attendance of the wedding at Cana "on the third day" [2:1], which strikes possible overtones anticipating Jesus' resurrection; see 2:19). Possible new-creation language is also found in Jesus' reference to a "new birth" in his conversation with Nicodemus (3:3, 5), and later in the Sabbath controversy (5:17-18). The former passages invoke the prophetic expectation of an end-time renewal and decisive inner transformation in the last days (see, e.g., Isa. 44:3-5; Jer. 31:33-34; Ezek. 11:19-20; 36:25-27; 37), while the latter passage makes the point that, while resting on the seventh day of creation, God [i.e. Jesus] continued to be at work as he chose to act in his sovereignty and providence. Aligning Jesus with the Creator presents his ministry from the very outset against a universal backdrop. Just as creation extended to the entire universe, so also the life given by Jesus is universal in scope, extending not only to the Jews but also to Gentiles. In John's passion narrative, the Gospel's new-creation theology thickens. Possible instances of the new-creation motif include the following: 

1. The setting of the passion narrative in a garden, invoking the memory of Eden (18:1, 26; 19:41) 

2. Pilate's identification of Jesus as "the man" (19:5), which may present Jesus as the new Adam 

3. The possible portrayal of Jesus' resurrection as the beginning of a new creation (1:3; 20:1) 

4. The identification of Jesus as "the gardener" by Mary (20:15), reflecting misunderstanding and possible also irony 

5. Jesus' bodily resurrection and resurrection appearances to his followers in keeping with repeated earlier predictions in the narrative (2:20-21; 10:17-19; 20) 

6. Jesus' breathing on his disciples and his giving of the Spirit in the final commissioning scene (20:22), invoking the creation of Adam in Genesis 2:7 (Ezek. 37:9)

I love these insights! I have a lot to think about when it comes to "new-creation theology" promised in the OT and realized in the NT. There are so many OT and NT connections that I am seeing for the first time. Jesus inaugurated the new-creation by doing might deeds that no one has ever seen before. Jesus fulfilled all of the new-creation promises of God in the OT and made them a realized. Today, the gospel message is being preached in the already-not-yet bring about transformation of sinners into new-creation (cf. 2 Cor. 5:17). Nevertheless, on the day when Christ returns, the new-creation will be consummated and all things will be made new and restored back to their Edenic state of paradise. Eden to Eden, garden to garden, temple to temple, but with Jesus as the center of new-creation (see Revelation 21-22). Amen!

The Sovereignty of Jesus Christ In John's Gospel

As a Christian, there is no greater affirmation than understanding God is in control of all things as the sovereign Lord of creation like in Psalm 24:1, "The earth is the LORD's and the fullness thereof, the world and those who dwell therein." Everything was made by him and therefore everything is his and under his control. Reading outside the miracles and might deeds of Jesus that disclose his sovereignty, I have noticed the teachings of Jesus that emphasize his divine sovereignty over salvation.

In John's Gospel, Jesus is seen as God from beginning of John in the creation motif (1:1-3), and at his resurrection appearance  towards the end (20:17). Yet, it is in John 5 where the gospel explains the sovereignty of Jesus Christ most explicitly:

Jesus claims deity:
"This was why the Jews were seeking all the more to kill him, because not only was he breaking the Sabbath, but he was even calling God his own Father, making himself equal with God." (John 5:18 ESV)

Jesus explains deity:
"So Jesus said to them, “Truly, truly, I say to you, the Son can do nothing of his own accord, but only what he sees the Father doing. For whatever the Father does, that the Son does likewise." (John 5:19 ESV)

Jesus proclaims sovereignty:
"For as the Father raises the dead and gives them life, so also the Son gives life to whom he will." (John 5:21 ESV)

Jesus heralds sovereignty-rule:
"For as the Father has life in himself, so he has granted the Son also to have life in himself. And he has given him authority to execute judgment, because he is the Son of Man." (John 5:26-27 ESV)

Jesus applies Scriptural authority:
"But the testimony that I have is greater than that of John. For the works that the Father has given me to accomplish, the very works that I am doing, bear witness about me that the Father has sent me. And the Father who sent me has himself borne witness about me. His voice you have never heard, his form you have never seen, and you do not have his word abiding in you, for you do not believe the one whom he has sent. You search the Scriptures because you think that in them you have eternal life; and it is they that bear witness about me." (John 5:36-39 ESV)

Jesus confirms deity:
"For if you believed Moses, you would believe me; for he wrote of me." (John 5:46 ESV)

These verse all substantiate the sovereignty of Jesus Christ in John's Gospel by testifying to the divine-type identity of the Son of Man. From these verses, the context of chapter 6 makes even more sense:

Jesus validates his sovereignty:
"Jesus answered them, 'Do not grumble among yourselves. No one can come to me unless the Father who sent me draws him. And I will raise him up on the last day. It is written in the Prophets, ‘And they will all be taught by God.’ Everyone who has heard and learned from the Father comes to me—not that anyone has seen the Father except he who is from God; he has seen the Father. Truly, truly, I say to you, whoever believes has eternal life." (John 6:43-47 ESV)

In just these short verses, John's Gospel suggests that Jesus is the sovereign Lord over salvation. Only through Jesus Christ can someone have eternal life. Believing in him is under the vice regency of his Lordship (divine sovereignty). Those who believe are called, drawn, and brought to him to assure and secure their salvation in the God-Man, Jesus Christ.

The "Belief Motif" In John

How does someone believe in John's gospel? Is it only as simple as believing in Jesus Christ as Lord and God (cf. John 20:28)? Is there more of a dynamism of belief? How is this explained only within the context of the gospel of John? In John's gospel, Jesus teaches about belief by using sixteen with different terms such as, "receive, obey, drink, hear, come, behold, eat, enter, abide, go, know, follow, hating, love, keep, knowing." It is clear that there is a philosophical dynamism that seek to explain the new kingdom phenomena of faith and obedience based on "belief" in the Messiah Jesus. In John, the dynamism of "belief" is not just having knowledge of someone or something, but it is believing with transforming faith and obedience that is radically different from all other forms of belief. John makes it clear that salvation is grounded in responding correctly to Jesus' command, "believe in me" (cf. 1:7, 50; 3:12, 18; 4:21, 42, 48; 5:38, 44, 46, 47; 6:29, 30, 36, 64; 8:24, 45, 46; 9:18; 9:35; 38; 10:25, 26, 37, 38; 11:15, 26, 27, 42, 48; 12:36, 37, 39; 13:19; 14:1, 10, 11, 29; 16:9, 30, 31; 17:20, 21; 19:35; 20:25, 27, 31).

If you survey John's Gospel, I think the biblical data appropriately defines the necessary grounds for "belief" in John as believing in Jesus Christ as the Messiah, Lamb of God, Son of God, Son of Man, I AM, and the Logos. Throughout John, the theme of believing occurs approximately ninety-three times, clearly indicating an important motif due to its repetitive nature. Yet, the repetitive nature is not autonomous, but always is in conjunction to psychosomatic unity [i.e. heart and mind] of knowing the true identity of Jesus Christ that is followed up with transforming faith and obedience. Therefore, to belief in this new way is a summation to essentially encounter-experience-follow-and-obey the Lord Jesus Christ.

To understand "belief" in John, the key is to follow the literary structure. Viewing the beginning of John as a stage presenting the first act of a threefold story about believing in Jesus Christ is the critical, followed by a second act and finale (i.e. Introduction [who is Jesus], Body [events revealing who is Jesus], Conclusion [purpose to know who is Jesus]). 

John 1:1-51, the introduction reveals the emphasis of belief in John.
John 2:1-20:29, the body explains the dynamism of belief in John.
John 20:30-21:25, the conclusion reveals the purpose of belief in John.

Most scholars believe it is possible to develop all of the themes in John solely out of the first chapter alone, and it is not surprising that the "belief" motif starts in that section.

Beginning in the first chapter of John, we see the genesis of the "belief motif" in John 1:7, "He came as a witness, to bear witness about the light, that all might believe through him." Structurally placed between the first usage of believe and the beginning of prologue and first pericope (v.1:1-51), John records the identity of the light as Jesus Christ (vv. 1:4, 5, 8, 9), and affirms the progressive evangelistic nature of believing in Jesus Christ through the witnesses who testified and followed him (vv. 1:37, 40, 43). The first chapter ends with Jesus asking if those following him believe in John 1:50, "Jesus answered him, “Because I said to you, ‘I saw you under the fig tree,’ do you believe? You will see greater things than these.” The concluding statement issues an important question that is presented to all of the characters throughout the rest of the gospel, "Do you believe?" The evangelist begins his gospel by introducing a thematic emphasis for his letter, "Do you believe in Jesus Christ? If not, read about the Son of God in the next few chapters, and I will ask you this question again at the end of my gospel to see if you believe" [italics are mine]. 

After the introduction, the body of the gospel consists of Jesus explaining the dynamism of "belief" and why someone must believe in him (vv.2:1-20:29). Notice the last verse concluding the life, ministry, death, and resurrection of the Son of God in John 20:29, "Jesus said to him, 'Have you believed because you have seen me? Blessed are those who have not seen and yet have believed.'” John wraps up the story with a defining statement by Jesus Christ. John returns to the "belief motif" to set up his conclusion and purpose.

The conclusion of the gospel ends with a purpose statement and unique event which points back to the emphasis of the statement (vv. 20:30-21:25). The conclusion of the gospel reveals the purpose and reason for the emphasis of "belief" in John 20:30-31,

"Now Jesus did many other signs in the presence of the disciples, which are not written in this book; but these are written so that you may believe that Jesus is the Christ, the Son of God, and that by believing you may have life in his name."

This purpose statement concludes the reason why John wrote his gospel, "That by believing you may have life in his name" [italics are mine]. As John begins his gospel with the "belief motif" he concludes with it. Following the purpose statement is a unique event that confirms Jesus as the resurrected Lord and God. In these short resurrection appearances, the"belief motif" is only enhanced by more evidence to convince the reader to believe in the Messiah Jesus.

John does a great job of explaining throughout his gospel what it means to believe in a dynamic way. The Jews believed, but they did not believe God's Word correctly. The Greeks believed, but they did not believe in God correctly. Believing in something that is truth and corresponds to reality is the key in John's gospel because Jesus proves he is the truth over and over again with salivific implications. Therefore, when we tell people to believe in Jesus Christ, we must teach what it really means to believe in him by sharing the entire gospel message!

"Belief" In John's Gospel

The significance of believing in John's gospel is grounded in the fulfillment of the purpose of the gospel in John 20:30-31, "Now Jesus did many other signs in the presence of the disciples, which are not written in this book; but these are written so that you may believe that Jesus is the Christ, the Son of God, and that by believing you may have life in his name." In other words, believing in the unrivaled testimony of the Son of God, Jesus Christ, is the prerogative for John's mission and purpose in his gospel. John the evangelist writes for many to believe unto salvation in the Messiah.

The importance of "belief" in John's gospel is supported by the biblical data where the terminology occurs 98 times. Belief in John's gospel, however, carries "irony" towards belief that is thematically and theologically woven in the narrative and linked to the signs of Jesus (e.g. Jesus does signs to believe in him; Jews see signs and do not believe in him, [cf. John 1:11]).

John records the "signs" of Jesus to reveal his deity and manifest his glory, as in John 2:11, "This, the first of his signs, Jesus did at Cana in Galilee, and manifested his glory. And his disciples believed in him." The term "signs" are repeatedly used in John and wrapped up in the context of belief (cf. 2:23; 3:2; 4:48; 6:2, 26; 7:31; 9:16; 11:47 [12:37; 20:30]). However, the "irony of belief" is defined by the Jews rejecting Jesus in John 12:37, "Though he had done so many signs before them, they still did 'not believe' in him." This verse really points to the bigger theological meaning of "belief" in John. The Jews misunderstood the signs of Jesus, and as a result did not believe in him as the Messiah. The outcasts, however, understood the signs of Jesus, and as a result believed in him just as recorded in John 6:14, "When the people saw the sign that he had done, they said, “This is indeed the Prophet who is to come into the world!"For this reason, it is appropriate to suggest the "irony of belief" in John's gospel is fundamentally grounded in the biblical data which points to believing in Jesus as Messiah as the most superior determination according the gospel narrative.