I believe that biblical theology should discuss real questions.
In philology, text criticism, comparative religious studies and even exegesis,
so much discussion is purely academic, obtuse and, frankly speaking, trivial.
Perhaps, by their very nature the ancillary sciences have to concern
themselves with such matters; by painstaking research they have to establish a
certain point, whether it is important or not. But biblical theology cannot
afford to remain on this level. It has to address itself to things that matter,
to realities and values that last, to questions of life and death.
Jesus said: “Unless a person is born of water and the spirit,” he (or she) cannot enter the kingdom of God” (John 3:5). It takes a long and complicated scrutiny of many manuscripts to prove that the phrase “enter the kingdom of God” is more probable than the variant reading “enter the kingdom of heaven”. This kind of study needs to be done, but its outcome is not theologically significant. It does not alter the meaning of Jesus’ words. It does not affect the relationship of this Johannine verse to parallel ‘entry-formulas’ in the other gospels. Like the proverbial race dog that runs after the rabbit, whether it is real or a substitute, so academic enquiry has to” pursue its course whatever the implications of its object.
I begin with these preliminary reflections because this book will be about biblical theology. Basing ourselves on the finding of researchers and scholars in a wide variety of fields, we will focus on issues that will make a difference to an understanding of our faith. St. Anselm of Canterbury expressed the theologian’s task so well when he said it was: faith seeking understanding. We study God’s word because we hope that such study will throw light on what we believe. For this book it means that we have to go beyond an objective report of present-day academic studies; we have to relate their findings to Christian life itself.
At the same time it is not my intention to preach sermons or draw out lengthy spiritual applications of our findings. If, as we will see, John’s gospel expects every Christian to have a profound experience of the Spirit, will we need to spell out its implications for us today? Will it not be obvious then that those who lack such an experience, are missing out on an essential element of their life of faith? Will it not be clear that we should become more sensitive? Will it not make us consider other priorities in our pastoral work?
In this book I will presuppose, with a majority of scholars, that John’s gospel was written in stages. Accepting Raymond Brown’s exposition as the most convincing to date, I distinguish three authors who each contributed in a unique way. An authority figure of apostolic origin acted as guarantee of the tradition. A Hellenistic disciple shaped these traditions into their present form. Since he is the main writer, I will refer to him as ‘the evangelist’; or even ‘John.’ A “redactor” (or succession of redactors) re-edited the gospel with some additions and alterations. In spite of this intricate history, the gospel of John presents a rather consistent and harmonious view of the Christian message.(1)
It is my conviction that John’s gospel is a faithful, but daring transformation of Jesus’ message into Hellenistic thought. Among the gospels it deserves our attention because it raises meaningful questions of renewed relevance today: Why is the world full of evil and sin? Is there a streak of cruelty in God? How can we ever know him? What difference does it make to our life when we accept Jesus in faith? In this book I presuppose the dynamic understanding of John which I have presented in an earlier publication.[1] Other commentaries, more scholarly and more profound, are available, no doubt. I recommend my earlier book because it will provide the reader with a wider frame of thought within which the present study naturally fits.
Experience of the Spirit is the stirring of the breath of God. By it, and not by a baptismal certificate, we know that we are Christian. For God is Spirit.
Finally, a practical note. Since most of the scriptural quotations will be taken from John’s gospel, I will indicate them simply by chapter and verse. 3:16 stands for Jn 3:16.
1. R.E. Brown, The Gospel according to John, vol.1, Doubleday, New York 1966,” pp. lxxxvii ff.
2.J. Wijngaards, The Gospel of John and his Letters, Michael Glazier, Wilmington 1986.