The Theology of the Gospel of John: Reviewed

The Theology of the Gospel of John is a scholarly work by D. Moody Smith. Smith is a highly degreed academic and is more than qualified to present this primer for those who wish to delve deeply into the study of the fourth gospel. Currently serving on the faculty of Duke University’s Divinity School, Smith’s scholarship has been highly influential in the world of New Testament studies. The book itself is a very helpful and relatively accessible work which explores the multi-faceted influences which surrounded the composition of the Gospel of John. Smith’s major assertion is that the Gospel was composed during a time, the late first century, when the Jewish sect which would come to be known as Christianity was being shunned for their assertion that Jesus was indeed the fulfillment of the Old Testament Messianic prophecies. He shows how this schism caused the Johannine community to become sectarian and sharply define itself against Judaism, which would cause their theology to become very dualistic and to develop a high view of the Christology of Jesus. This critique will succinctly summarize the entire book, demonstrate the best evidence Smith lays out for the above historically schismatic claim, and will also give a general opinion about the quality of this work.

Smith begins by laying out the setting and sources for Johannine theology in chapter 2. He begins by going over the religious influences and covers the Hellenistic culture of that time, the influence of Gnosticism, Zoroastrianism and Judaism on the fourth gospel. He then gives a concise step-by-step commentary on the specific sections of the gospel itself and covers the sources for the narrative structure of the gospel. Following that, Smith gives a detailed analysis of Johannine theology’s place in the story of early Christianity as a part of Judaism and then, later, the role it played in Christianity’s schism from Judaism. He compares and contrasts the fourth gospel to the synoptic and also Johannine theology to Pauline. In chapter 3, Smith covers the major themes and motifs in the writings attributed to John. This chapter is the largest in this concise book and deals with a multitude of important topics ranging from faith, salvation, God, sin, and the definition of who Christ was and how one comes to knowledge of this. He generally explores and analyzes the development and structure of the high Christology of the Johannine texts. He also deals with how these themes should relate to and influence the church as a community. The final chapter deals with the controversial issues which Johannine theology may raise. Smith addresses the mythological character of much of the Johannine writings and what that says about their validity and function. He then provides a much appreciated discussion and explanation of the perceived anti-Semitic language in the texts. He then finishes this fine work with a discussion of the nature of Christianity that the Johannine writings portray.

One of the major goals of this work is to demonstrate that the Johannine writings developed in the later parts of the early Christian era, the end of the first century, and thus provide a snapshot of the schism which took place between Judaism and Christianity. Smith notes, “Indeed, we may find here a point at which what we have now come to know as two distinct religions are coming into being…” Initially, Christianity was simply another sect of Judaism among many others. When Jerusalem was sacked by the Roman general Titus in 70 CE, Judaism found itself compelled to defining itself more strictly for the sake of cultural survival. Hence, its schism with Christianity came “… over the question of the role ascribed to Jesus and the implications of various confessions of loyalty to Jesus for the old community and a new one just now taking shape.” Smith notes that in the gospel of John there is a fear of being excluded from participating in synagogue worship described. As this was not a danger for the followers of Jesus while he was on the Earth, he concludes, “… this fear could only have arisen at a time when the earthly Jesus had passed from the scene.” He goes on to demonstrate the level to which Christians were being ostracized by the Jews in the lat first century by quoting the twelfth benediction which was composed by Samuel the Small, “…who flourished ca. 80-90” The benediction reads, “Let the Nazarenes [Christians] and the Minim be destroyed in a moment. And let them be blotted out of the Book of Life and not be inscribed together with the righteous.” On this issue, Smith makes another point later in the discussion regarding anti-Semitism. He notes that in John 9:28, the Pharisees say to the blind man, “You are disciples of that man, but we are disciples of Moses.” Smith notes, “Such a statement, while scarcely conceivable at the time, or in the setting of Jesus himself, accurately depicts a state of affairs toward the end of the first century. One had to choose between Jesus and Moses or, as it seems, between Judaism and Christianity.” Here, Smith shows successfully that the motivation for the sectarian and anti-Semitic language found in the Johannine writings is this historical schism between Judaism and the Jewish sect which became Christianity.

The next major point which Smith makes deals with how this schism affected the development of Johannine theology. At a time when Jews were redefining their identity and excluding those which did not fit into that definition, Christians found themselves compelled to do the same thing. This is why much of Johannine writings read as a polemic against Judaism and others who do not believe as the Johannine Christians do. Smith notes, “… the Gospel of John presupposes a distinctively Christian Community, a church, that stands over against the synagogue… Christianity has become something separate and different from Judaism, and the origins of that difference are made clear in the gospel itself.” The synoptic gospels are still very Judaic, while John distinguishes itself from Judaism sharply in response to the schism. Here Smith shows that this greatly influences the development of their theology. In the same chapter Smith goes on to argue that this development caused the church to come to an understanding of itself as a separate group, one that can be joined by anybody, but one which must be distinguished from other faiths as light is distinguished from darkness. 

The strongest aspect of this book is Smith’s palpable authority regarding this subject, it is clear that this is a man who has spent many long years in scholarly work and rumination regarding the Johannine cosmology. Additionally, this book addressed all of the major questions about these texts which I had when first opening its cover, including Gnostic influences and the anti-Semitic aspects. I greatly appreciated his willingness to tackle the tough issues of these texts, admitting that the Gospel of John has ”…aid and comfort to anti-Semites…” is no small thing which many authors would not comment on. Also, the way in which Smith dialogued with other scholars on this topic was very helpful in acquainting me with what the general academic discussion regarding Johannine theology has been saying. The way in which Smith fleshed out the historical context of these writings really helped me in my understanding of these works. The thorough way in which he demonstrates the historical setting of Johannine Christianity opened my eyes regarding many confusing passages. However, in spite of all these strengths, Smith has an issue with reconciling the Gospel of John as a “maverick” to the Gospel of John as the pinnacle of the Christian canon. Smith portrays the Gospel of John as unique and sectarian work but then goes on to discuss its lofty position in the development of mainstream Christian theology. It was unclear how such a unique and alternative book could have become the mainstream source for later orthodoxy. I would have like to have read more about that transition. All in all however, this was a superb book for anyone wishing to gain a deeper understanding of the fourth Gospel. 

Coming from an evangelical background which focused on experience and showmanship in its worship, I often find my critical understanding of these Holy texts lacking in depth and detail. Smith’s fine work taught me much about the historical setting of this Gospel, how it differs from the synoptic works, and why it differs so sharply. It also helped me to gain a deeper understanding of how sacred texts come into being. For me, I often subconsciously think that the books of the Bible merely ‘poofed’ into being at some point long ago and must not be questioned in any way. This type of thinking is more prevalent than many of us would like to admit and I am thankful for the opportunity to gain a more serious knowledge about how and why this Gospel was fomented. Smith’s section on Gnosticism and how it affected the early church was especially helpful as I could often read many Gnostic themes in the text and never really knew why they were there. I was under the impression that Gnosticism was a main enemy of the early church and seemed to have been deemed anathema by Paul and John alike, so it was confusing to read such Hellenistic and mystical language in John, which made it read almost like a Gnostic text itself. Smith’s explanation of why this was o was especially helpful in clearing up this issue for me. I do not think that Smith intended this book to be read by the layman, due to his numerous references high theological concepts and generally obscure scholars. It seems that this book is a primer for the graduate level learner, such as we are. It could also easily be read and appreciated by one who is an avid and open-minded student of the Bible. It seems that this book was assigned by the professor precisely because it was intended as a primer to the Gospel of John for the graduate student, and it because it does a great job at covering the major important issues in a short amount of paper. After I reading this book, I have become severely enlightened. 

Sam Bolton - May 14th, 2012

Sources: 

• Smith, D. Moody. The Theology of the Gospel of John. Cambridge: Cambridge University Press, 1995.