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Tradition holds that the Gospel of John, the fourth gospel in the New Testament, was written by the Apostle John.  Officially, however, the gospel is anonymous, written by a person identified only as, “the disciple whom Jesus loved” (21:20-24).  While it’s indeed likely that this disciple is John, there is another intriguing possability.  Here are 4 reasons why the Beloved Disciple could in fact be Lazarus.

1. Lazarus and the Beloved Disciple are the only two men in John who are said to be loved by Jesus

In John 13:23, we are introduced to the Beloved Disciple,

There was reclining on Jesus’ bosom one of his disciples, whom Jesus loved. (see also 19:26-27; 20:2-10; 21:7, 20-24).

In 1984 my mom wrote a children’s musical entilted “The Lord Shepherd and His Sheep Shed.”  While I don’t remember all that went into making it (I was just 7 at the time) I do know the end result had a profound impact on my life.  Here are 5 life lessons I learned from my mom and her musical.

1. The Lord Is MY Shepherd

He stood on a hill as the sky grew dark behind him.  His voice it rose like the dawn.  And he sang the words that would fight all my battles.  His ways became my ways when he sange me his song.

My older sister, Heidi, sang those words on the recorded album.  Perhaps it’s just me but my eyes are welling up with tears even now as I write the lyrics.  The Shepherd my mom introduced me to is the Shepherd I love today.

The story of the Sheep Shed is based on David’s Shepherd psalm (Ps. 23), Jesus’ parable of the lost sheep (Luke 15:1-7), and His words in John 10.  As a child, the Bible was just words on a page but the Sheep Shed was alive.  It was in it that encountered the Shepherd who takes his sheep out to pasture, calls and counts each by name, and who rescues them from harm.

2. I’m a part of His fold

We are the sheep we are the sheep of the sheep shed.  No wolves are scattering this fold.   For he’s protecting he’s providing and in Him we are confiding.  He’s the Lord and we’re the sheep of the sheep shed.

We are the sheep.”  That’s key.  Through her muscial, my mom taught me that I’m not the only one the Shepherd cares about.  While I may be loved, He’s just as concerned about others.  I may be important but I’m not more important.  The life the Shepherd has called me to is never to be lived alone.

3. Life is found in following Him.

“Follow on.  Follow on to where he leads me.  Everywhere he leads me I will go.”

Life with the Shepherd isn’t fixed.  There are times to go and times to stay.  Knowing when and where to go is simply a matter of following Him.

4.  The grass isn’t greener on the other side.

I want to wander off into the night.  It’s teeling me to come and see the lights.  The stars and moon will shine and I will walk along just free tom my emotions – the ruler of my own destination.

“You’ll be sorry.”  Those words still echo in me.  Willie is a sheep who wants to visit places beyond those the Shepherd provides.  He runs away because he doesn’t trust that the Shepherd has given the best places for him to enjoy.  I’ve sometimes wondered if other places are better than the ones to which He has taken me.  It’s in those times that I’m gently reminded of the warning given to Willie.

5.  If I stray He’ll find and carry me home.

At the end of the play, the Shepherd finds Willie with a broken leg and hunted by a wolf.  The Shepherd shouts and causes the wolf to flee.  Picking the contrite sheep up in His arms, The Shepherd sings him this song.

Of I’ll tell you you’re a young lamb with thickets in your fleece.  You wandered in a different way towards grass you thought was green.  But now you’ve found you’re all alone stuck out in the freezin’ cold.  But I am telling you my lamb.  I want you for My own.  Can’t you see that I love you just be my sheep.  Eat and drink of the good things that I give.  My sheep have not many masters but one, one Shepherd.  Know Me and be My sheep.

Mom, I know the Sheep Shed didn’t become the commerical success you hoped it’d be.  But the song you first heard the Shephed sing, you sang to me.  His ways became my ways as you sang me His song.  And the song goes on.  I’m singing it to your grandchildren now.

If you would llike a free copy of the Lord Shepherd and His Sheep Shed to share with your children please send me an email at logosmadeflesh@gmail.com.

It may be a stuffy academic tome and a whopping $277, but the book, Mystery of God: Early Jewish Mysticism in the New Testament has one major thing going for it.  It’s the only source I’ve found in more than ten years of study which accurately interprets the water in 1 John 5:6 and by extension John 19:34.  The water in both verses refers to Jesus’ divinity.

Not By Water Only

This is the One who came by water and blood, Jesus Christ; not with the water only, but with the water and with the blood. (1 John 5:6)

At its most basic, 1 John 5:6 is a counter claim to a belief that Jesus Christ came in water but not in blood.  John beleives Jesus came both in water and blood.  Some opposing group appears to beleive that He came only in water.

Great.

So what does each element mean? Here are the authors of the Mystery of God, with only brief comment from me.

The Standard View: Water and Blood as Baptism and Death

It is tempting to suppose that the reference to water in this passage is a reference to Jesus’ baptism and the blood to his death on the cross.  In that case, it would appear that we have a repudiation of a Christology which asserted that only the baptism, and not the suffering of the cross, was part of the coming of Christ.

This is how the New Living Translation “translates” it, “And Jesus Christ was revealed as God’s Son by his baptism in water and by shedding his blood on the cross – not by water only, but by water and blood.

Put like this, the similarities with Gnostic Cerinthus’ teaching seem very marked indeed (see Irenaeus, Haer. 1.26).  After all, according to Irenaeus, Cerinthus believed that Christ descended in the form of a dove, but departed from him, so that only the human Jesus suffered and rose again, while the divine Christ remained impassable.  1 John 5:6 would seem to indicate that the false teachers accepted the presence of the heavenly Christ at baptism but not at the crucifixion.

John actively opposed Cerinthus and his teaching during his ministry in Ephesus.  Thus Cerinthus becomes the key to unlocking the meaning of water and blood.

Problems with Water Refering to Baptism and the Cross

But there’s several problem’s with this interpretation.

First of all, it is by no means obvious that the coming of Christ spoken of in 1 John refers to the events which characterized his life as a whole but speak rather of the mode of his coming (i.e. his incarnation, the reality of his humanity).  This seems to be the case in 1 John 4:2 and 2 John 7, where the coming on both occasions is linked explicitly with the humanity of Jesus.

1 John 4:2 states, “by this you know the Spirit of God: every spirit that confesses that Jesus Christ has come in the flesh is from God, and every spirit that does not confess Jesus is not from God.”  2 John 7 reads, “For many deceivers have gone out into the world, those who do not confess the coming of Jesus Christ in the flesh.

A more natural explanation of 5:6, therefore, is to suppose that the water and the blood refer to the nature of the incarnate Christ rather than events in his life.  This is a view which would seem to be confirmed by the passage in John 19:34, which seems to parallel 1 John 5:6.

John 19:34, the only mention of blood in the crucifixion is an element of Christ’s body and not simply the representation of an event.  It says, “But one of the soldiers pierced his side with a spear, and at once there came out blood and water.”

The point is further supported by a study of blood in the writings John.  Though the only reference to blood in John (1:7) may seem to point to the event of Jesus crucifixion its more likely that it refers to the physical nature of his sacrifice.  In the gospel of John (specifically 1:13, 6:53) blood and flesh have a synonymous meaning.

Secondly, the other passage dealing with the false teaching in 4:2 is not so easy to interpret in the light of the teaching of Cerinthus as many have supposed. The issue here, and for that matter also in 2 John 7, is not the extent of the presence of the heavenly Christ throughout the life of Jesus of Nazareth, but the reality of the humanity of Jesus Christ. There seems to be no question here of the problem of a separation between the divine Christ and the humanity of Jesus.  Rather, the author of 1 John repudiates the views of the those who reject the reality of the incarnation. This was not, as far as one can ascertain, part of Cerinthus’s Christology.  Thus, if we start with 4:2 as a summary of the Christology of the false teachers, we are driven to conclude that the issue was the reality of the humanity of Jesus Christ.

Amen.  So what then does the water mean?

Blood and Water as the Human and Devine Natures of Christ.

How then are we to understand 5:6 in this light?  Is this a separate christological deviation, or can it be related to the other aspects of the false teachings?  The reference in 1 John 5:6 is not to events in Jesus’ life but an affirmation of the reality of the incarnation by pointing out the character of Jesus’ nature, in much the same way as the parallel passage in John 19:34.  This view has the advantage of being consistent with 1 John 4:2 and 2 John 7. There are two further factors to be borne in mind when interpreting the passage in the latter way, either the reference to water and blood could reflect ancient beliefs about human beings, or the water and the blood could represent the two aspects of Jesus’ nature, the water the divine, the blood the human. The second alternative fits better with the fact that the writer wants to deny a view that Jesus Christ came by water only, an idea which is not completely comprehensible if this passage is merely about the make-up of humans.

Emphasis on blood as a sign of the reality of the incarnation is found also in Ignatius, Smyrn. 6, and such an emphasis contrasts with those who deny the reality of his humanity by suggesting that the body of Jesus was made up of some other substance.

Ignatius in his letter says, “Let no man be deceived.  Even the heavenly powers and the glory of the angels and the principalities both visible and invible, except they believe in the blood of Christ.”  In speaking of those who deny this he goes on to state, “They have no thought for love, nor for widow, the orphan, the afflicted, the prisoner, the hungry nor the thirsty.  They withhold themselves from Communion and prayer, because they confess not that communion is the flesh of our Savior Jesus Christ, which flesh suffered for our sins, and which in His loving-kindness the Father raised up.”

Wengst rightly points out the difficulty of finding examples of Gnostic teachers who considered that Jesus was made up of a watery substance, without any human blood.  There is some evidence, however, to suggest that some later Gnostics did think of Christ as consisting of an ethereal substance (Tertullian, De carne Christi 6 and Adv. Marc. 3.11).

Tertullian states, “Thus the official record of both substances represents him as both man and God: on the one hand born, on the other not born: on the one hand fleshly, on the other spiritual: on the one hand weak, on the other exceeding strong: on the one hand dying, on the other living.  That these two sets of attributes, the divine and the human, are each kept distinct from the other, is of course accounted for by the equal verity of each nature, both flesh and spirit being in full degree what they claim to be: the powers of the Spirit of God proved Him God, the sufferings proved there was the flesh of man.”

Indeed, in a passage which explicitly quoted John 19:34, Origen himself seems to make a similar point against celsus in Contra Celsum 2.36.  In this passage Origen sees the water which flowed from the side of the crucified Jesus as a miraculous indication of his divinity.

Celsus had asked, “What is the nature of the ichor in the body of the crucified Jesus?  Is it such as flows in the bodies of the immortal god’s”.  Celsus had drawn this conclusion in part from the Illiad, where Homer states concerning the wounding of Aphrodite, “and blood immortal flowed from the goddess, ichor, that which funds in the veins of the blessed divinities; since these eat no food, nor do they drink of the shinning wine, and therefore they have no blood and are called immortal.’  As these authors say, Origen counters Celsus’ spirit of mockery but does not deny that the water is a representation of Christ’s diety.

Finally it should be noted that the notion of the water being a celestial substance which was part of Jesus’ make-up is not as far-fetched as may appear at first sight.  After all, it is apparent from certain Jewish cosmogonies that water is one of the pre-existent substances which is used to make the world.  It is not inconceivable therefore, that the author of 1 John wants to make the point that, as well as a celestial substance, there was human blood in Jesus’ veins.

Context is the key to understanding the meaning of water in John 3:5.

I tell you the truth no one can enter the kingdom of God unless he is born of water and the Spirit.

But John 3:5’s context extends far beyond Jesus’ conversation with Nicodimus.  In all, there are 12 scenes involving water in John, of which the overwhelming majority are unique to John alone.   From Jesus changing water into wine to the washing of His disciples’ feet, each plays an important role in revealing the water’s intended meaning.

In this post, I want to show you how John in part defines the meaning of water by creating features common to these scenes.

Common Element #1:

Something Jesus supplies is said or shown to be greater than water.

John the Baptist’s Testimony (1:19-34):  Jesus baptism in the Holy Spirit is said to surpass John’s water baptism. John states three times that he baptizes in water (1:26, 31, 33).  In each, he contrasts his water baptism with the supremacy of the one to come.

Jesus Wedding Miracle (2:1-11):  Jesus’ “water-turned-wine” is better than the choice wine/water which came before. John establishes a subtle connection between wine and water.  Although the wedding has run out of wine, Jesus fills not the empty wine jars but six water jars with water. Jesus of course surpasses the water by transforming it into wine but the headwaiter also testifies that his wine surpasses event that which preceded it.

Jesus Conversation by the Well (4:4-26): Jesus’ living water is greater than Jacob’s water. When Jesus offers the Samaritan woman living water she responds by asking if he he is “greater” than Jacob who gave them the well.   By contrasting the limitations of the well water with the never-ending water he supplies, Jesus affirms He is.

His Healing by the Pool of Bethesda (5:1-9):  Jesus’ healing is greater than the stirred water of the pool. While the man looks to the water to heal him, he is powerless to reach it. Jesus turns the mans attention to himself, telling the man to pick up his mat and walk.  Because Jesus reaches the man at his need, His power is revealed to be greater than the stirred water’s of the pool

Jesus’ Invitation to Drink (7:37-39):  Jesus “living water” is greater than the feasts water ceremony.  Jesus invitation occurs on the last day of the Feast of Tabernacles.  On this day the High Priest poured out water in the temple as a symbol of the later day river that would flow from the temple (Ez. 47:1-12; Zech. 14:8).  Jesus’ invitation and reference indicates that he is the scriptures true fulfillment.

Common Element #2:

While each scene varies as to the source of water (i.e. baptism, waterpot, well, pool) all are united in connecting water with ritual and tradition.

John the Baptist’s Testimony (1:19-34):  Water is the medium of baptism – a more or less traditional ritual of purification.  While John’s baptism may be unique in that it is a one-time event, such water rituals were common in the first century Judaism.

Jesus Wedding Miracle (2:1-11):  The water which becomes wine is drawn from containers used for ritual purification.  This is important.  Though Jesus could have reused the empty wine jars, he instead has the servants fill six waterpots which John tells us were “set there for the Jewish custom of purification.”

Jesus Conversation by the Well (4:4-26):  The Samaritan woman’s well is a traditional site analogous to the Samaritan’s worship on the mountain.   The woman points to the greatness of the well by pointing to the tradition that “father” Jacob had dug and drank from it himself.  The word “father” is again used when the topic of conversation moves from well to worship.  Just as ‘father” Jacob gave the well, the Samaritan “fathers” had given them worship on the mountain.

Jesus’ Healing by the Pool of Bethesda (5:1-9): The waters of Bethesda are a traditional site of healing.  While the tradition mentioned in 5:3 may not be original to John’s gospel, it indicates a need to explain the man’s prior belief in the water.  Such a tradition appears to be in line with connection made in the previous accounts.

Jesus Invitation to Drink (7:37-39):  Jesus invitation to drink corresponds to the time and place of a well known water ritual.  Though not specifically mentioned in the text, the above instances suggest that once again a water ritual is in view.

Conclusion

By contrasting water with what Jesus supplies, John reveals Jesus’  supremacy over ritual and tradition.

What do you think?

What does “water” mean?  In John 3:5 Jesus tells Nicodimus,

I tell you the truth, no one can enter the kingdom of God unless he is born of water and the Spirit.

Quite a few interpretations have been proposed.

  1. Water is natural birth.
  2. Water is baptism.
  3. Water is repentance.
  4. Water is the Word of God.
  5. Water is the Holy Spirit.

Which is right?  How should we decide?  Is it all just a matter of opinion?

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Context is Key

No it’s not a matter of opinion.  Context is the key to interpretation.  You’ve heard the mantra in real-estate, “location, location, location.”  Well in interpretation its, “context, context, context.”  The location of a verse matters in its interpretation.

Think of the word “hand,” for instance.  What do I mean?  Without context “hand” could have quite a few different meanings.

  • the hired hand fixed the railing
  • his hand was illegible
  • he wanted to try his hand at singing
  • on the one hand…, but on the other…
  • I didn’t hold a good hand all evening
  • The hands read 3:25
  • give the little lady a great big hand
  • hand me the spoon, please
  • hand the elderly lady into the taxi

we can see the words meaning more clearly in context.

Beyond the Verse

Of course most of those who know John 3:5 are familiar with its immediate context.  It appears in Jesus’ night time conversation with Nicodimus.  In John 3:3, Jesus says,

I tell you the truth, no one can see the Kingdom of God unless he is born again.

Nicodimus is dumbfounded

How can a man be born when he is old…surely he cannot enter a second time into his mother’s womb to be born!

Jesus then rephrases his earlier statement

I tell you the truth, no one can enter the kingdom of god unless he is born of water and the Spirit.  Flesh gives birth to flesh, but the Spirit gives birth to spirit.

The context appears to indicate that water refers to natural birth.

Beyond the Chapter

But there’s an even broader context to John 3:5 that others pick up on.  Two chapters earlier, in John 1:32-33, John the baptist testifies,

I saw the Spirit come down from heaven as a a dove and remain on him.  I would not have known him, except that the one who sent me to baptize with water told me, “the man on whom you see the Spirit come down and remain is he who will baptize with the Holy Spirit.”

Here water and Spirit are linked in the Baptist’s ministry and testimony.  John baptizes with water but Jesus baptizes with the Holy Spirit.  If John 3:5 is linked to this verse, water could possibly refer to baptism (or repentance which John’s baptism is said to represent).

A Look to the Whole Book

But there’s still a greater context which defines the meaning of water.  Water isn’t simply confined to these two scenes.  Water is almost everywhere in John!

  1. John says three times that he baptizes in water (1:26, 31, 33)
  2. Jesus turns water into wine (2:1-10)
  3. Jesus says we must be born of water and the spirit (3:5)
  4. John baptizes at Aenon near Salim because “there was much water there.” (3:23)
  5. Jesus promises the woman by the we’ll living water (4:4-28)
  6. The lame man wants to get healed in the troubled waters of Bethesda (5:7)
  7. Jesus walks on water (6:19)
  8. Jesus invites the thirsty to come to him and drink (7:37-39)
  9. Jesus heals blind man in pool of Siloam (9:6-7)
  10. Jesus washes his disciples feet (13:4-5)
  11. Water flow from Jesus side (19:34)

With the exception of John’s baptism and Jesus walking on the water, these scenes do not appear in Matthew, Mark or Luke.  They are entirely unique to John’s gospel.

Is there a unified meaning to water?  How does each shed light on the others?  If context is key to interpretation, we’ve got to start by reading all of John.

What do you say?  How do you interpret the water?