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Far from being the banality suggested by commentators, John's use of the vocabulary of ‘goodness’ for Jesus (ἀγαθός and καλός) is christologically significant. It points to Jesus' unity with God. The Johannine treatment of Jesus' ‘goodness’ and interpretation of the Shema contrasts with and complements the Synoptic treatment of these themes in the rich man pericope (Mark 10.17–22 parr.).

Summary

The first followers of Jesus of Nazareth had turned to their 'scriptures', the sacred texts of Judaism in the Hebrew and Greek languages, and sought to explain the Jesus whom they had come to know by what they found there. The first element in the establishment of the Christian 'written record' was the singularly most significant decision to carry out Christian literary activity under the umbrella of the Torah, the prophets and the writings. This chapter discusses the letters of Paul, Gospel literature, and fourfold gospel. Early Christian literary culture was initially carried out within the lexical field, world-view and theological presuppositions of the scriptures of Israel, predominantly as known in the Greek translation called the Septuagint. The pseudepigraphical Pauline letters draw upon the original letters and 'update' and refine them to suit later circumstances. The chapter includes Christian gospel literature of John, Luke, Matthew and Mark.

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‘Some were saying, “He is good”’ (John 7.12b): ‘Good’ Christology in John's Gospel?*

8 - The emergence of the written record

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2 results

‘Some were saying, “He is good”’ (John 7.12b): ‘Good’ Christology in John's Gospel?*

8 - The emergence of the written record

Summary