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Published: 4 June 2021
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1

Story, Cullen I. K. The fourth Gospel: Its purpose, pattern, and power. Shippensburg, PA, USA: Ragged Edge Press, 1997.

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2

Bickel, Philip M. The goal of the gospel: God's purpose in saving you. St. Louis, MO: Concordia, 1992.

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3

Bockmühl, Klaus. Living by the Gospel: Christian roots of confidence and purpose. Colorado Springs, Colo: Helmers & Howard, 1986.

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4

Roskam, Hendrika Nicoline. The purpose of the Gospel of Mark in its historical and social context. Leiden: Brill, 2004.

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5

Roskam, Hendrika Nicoline. The purpose of the Gospel of Mark in its historical and social context. Leiden: [University of Leiden], 2003.

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6

The purpose of Mark's Gospel: An early Christian response to Roman imperial propaganda. Tübingen, Germany: Mohr Siebeck, 2008.

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7

The gospel at work: How working for King Jesus gives purpose and meaning to our jobs. Grand Rapids: Zondervan, 2013.

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8

Salty wives, spirited mothers, and savvy widows: Capable women of purpose and persistence in Luke's gospel. Grand Rapids, Mich: William B. Eerdmans Pub. Co., 2012.

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9

The missions of Jesus and the disciples according to the Fourth Gospel: With implications for the Fourth Gospel's purpose and the mission of the contemporary church. Grand Rapids, Mich: W.B. Eerdmans, 1998.

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10

A history of the two-hundred-year scholarly debate about the purpose of the prologue to the gospel of John: How does our understanding of the prologue affect our interpretation of the subsequent text? Lewiston: The Edwin Mellen Press, 2015.

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11

Zumstein, Jean. The Purpose of the Ministry and Death of Jesus in the Gospel of John. Edited by Judith M. Lieu and Martinus C. de Boer. Oxford University Press, 2018. http://dx.doi.org/10.1093/oxfordhb/9780198739982.013.19.

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The paratext of the narrative, i.e. the Prologue (1:1–18) and the conclusion (20:30–31), specify the identity of the Johannine Jesus. The dominant perspective in John’s presentation of the person of Jesus is that of the envoy. This Christology of the envoy constitutes the hermeneutical matrix of the story. This enables a career of three phases for Jesus in John: The first focuses on his pre-existence and the incarnation. The second, which takes place in the fulfilment of his mission, is realized in the signs he performs and the words he speaks in both dialogues and discourses. The third and last phase is the return of Jesus to the Father through the cross. The interpretation of Jesus’ death occupies an important place in the Gospel from the beginning. The Christology of the envoy in three phases leads the reader to a new understanding of monotheism.
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12

Buch-Hansen, Gitte. The Johannine Literature in a Greek Context. Edited by Judith M. Lieu and Martinus C. de Boer. Oxford University Press, 2018. http://dx.doi.org/10.1093/oxfordhb/9780198739982.013.8.

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This chapter focuses on the scholarly debate in the twentieth century about the relationship between John’s Gospel and Greek philosophy. Initially, attention is drawn to the link, which characterizes the discussion in the first part of the century, between the dating of the Fourth Gospel and its ideological worldview. Next, it turns toward the alleged inspiration from Jewish Wisdom traditions in the composition of the Prologue and demonstrates how scholars’ references to Wisdom have served the most diverse—and even opposing—purposes: to ward off philosophical speculation, to replace Jewish mythology and apocalypticism by Greek rationality, to illustrate the Prologue’s Middle Platonism, and to introduce Stoicism into John’s thinking. Finally, it demonstrates how readings of the Prologue in light of Aristotle’s theory of epigenesis have displaced the focus from the logos to the pneuma and thereby managed to extend the discussion about influence from Greek philosophy beyond the Prologue.
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13

Porter, Stanley E., and Hughson T. Ong, eds. The Origins of John’s Gospel. BRILL, 2016. http://dx.doi.org/10.1163/9789004303164.

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14

Thorsteinsson, Runar M. Introduction. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198815228.003.0001.

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The Introduction presents the purpose and aim of the study, and describes its structure and content (under the heading ‘The Purpose and Aim of the Study’). It is explained exactly what is addressed in the study and what is not: the study addresses the Synoptic Gospels’ characterization of Jesus, but not that of the Gospel of John; it addresses the characterization of Jesus as it is presented in the Synoptic Gospels, but it is not concerned with the so-called historical Jesus (‘What Is Addressed and What Is Not? Jesus of the Gospels and the Historical Jesus’). Finally, the chapter describes classical virtue theory and explains how it relates to the subject under discussion (‘Moral Character, Classical Virtue Theory, and Early Christianity’).
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15

Watson, Francis, and Sarah Parkhouse. Introduction. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198814801.003.0001.

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Canonical and non-canonical gospels are typically studied in relative isolation from each other. The book shows why this need not be the case. Early Christian authors produced a mass of gospel literature to meet the demands of a growing Christian reading public for ever more material relating to Jesus and his earthly existence, and out of that proliferating body of work a consensus formed around a fourfold gospel whose originally anonymous components were ascribed to Matthew, Mark, Luke, and John. Yet a significant number of marginalized non-canonical texts have survived, in whole or in part, and the canonical boundary should not inhibit exploration of their relationship to their historically more successful counterparts. Thus the purpose of this book is to trace some of the many thematic similarities and differences within the field of early gospel literature, and to develop an interpretative practice that respects the integrity of that field.
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16

Reynolds, Benjamin, and Gabriele Boccaccini, eds. Reading the Gospel of John’s Christology as Jewish Messianism. BRILL, 2018. http://dx.doi.org/10.1163/9789004376045.

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17

Zimmermann, Ruben. Eschatology and Time in the Gospel of John. Edited by Judith M. Lieu and Martinus C. de Boer. Oxford University Press, 2018. http://dx.doi.org/10.1093/oxfordhb/9780198739982.013.17.

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The article discusses the complex issue of time and eschatology in the Fourth Gospel. To get a grip on John’s eschatology it is necessary to take seriously John’s own use of language, and not to let the issue be determined solely by categories or terms (such as ‘eschatology’ and ‘apocalypticism’) introduced by scholars. It is essential to understand John’s eschatology as an aspect of the Gospel’s broader concept of time and the way in which this concept is given linguistic expression. This approach allows more recent, in particular narratological, methods to be applied to determine the Gospel’s concept of time. The article addresses the following topics: present and future eschatology in recent scholarship; the fusion of temporal horizons in the Farewell Discourses; motifs of time and eschatology, such as ‘the hour’, ‘the last day’, and ‘eternal life’; time and narration in John; and implications for John’s theology and ethics.
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18

Carter, Warren. Ideological Readings of the Fourth Gospel. Edited by Judith M. Lieu and Martinus C. de Boer. Oxford University Press, 2018. http://dx.doi.org/10.1093/oxfordhb/9780198739982.013.12.

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This article outlines a theoretical framework of ideological criticism and illustrates it with a number of recent discussions of John’s Gospel that utilize ideological and postcolonial approaches, often from specific personal, political, and social ‘locations’ of enquiry. It also examines analyses of John’s engagement with the personnel and structures of power of the imperializing-colonizing Roman empire. By identifying a significant body of current scholarship that employs these approaches the article demonstrates the vitality of questions asked and insights gained; arguing that the political contexts and implications both of the Gospel and of any reading are unavoidable, it invites mainstream Johannine studies to examine its own, often unspecified, ideological commitments.
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19

Winn, Adam. The Purpose of Mark's Gospel. Mohr Siebeck, 2008. http://dx.doi.org/10.1628/978-3-16-151588-0.

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20

Williams, Catrin H. Faith, Eternal Life, and the Spirit in the Gospel of John. Edited by Judith M. Lieu and Martinus C. de Boer. Oxford University Press, 2018. http://dx.doi.org/10.1093/oxfordhb/9780198739982.013.20.

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John’s understanding of faith, eternal life, and the Spirit lies at the centre of scholarly debates about the ways in which the Gospel sets out its views about the means to and effects of salvation. The vocabulary employed by John to express its core soteriological concepts is no longer investigated in complete isolation from more narrative-centred approaches to the text. With regard to the possible origin(s) of its language of faith and eternal life, scholars continue to interpret the relevant vocabulary in terms of John’s indebtedness to Second Temple Judaism and Synoptic tradition, although increasing focus is placed on the relational and ethical overtones, in addition to the individualistic and theological/christological connotations, of John’s realized-eschatological appropriation of the concepts in question. The Spirit in John’s Gospel, particularly the function of the Spirit-Paraclete in the Farewell Discourse, is investigated against a much broader tradition-historical and exegetical canvass.
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21

Lee, Dorothy A. Symbolism and ‘Signs’ in the Fourth Gospel. Edited by Judith M. Lieu and Martinus C. de Boer. Oxford University Press, 2018. http://dx.doi.org/10.1093/oxfordhb/9780198739982.013.15.

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This chapter explores the symbolism of the Fourth Gospel. It demonstrates that religious symbol is substantial rather than decorative, containing cognitive meaning as well as affective impact. The metaphors of the gospel are linguistic forms of symbolism, apparent in the seven ‘I am’ sayings of the Gospel and in the use of the five senses as metaphors of faith. Johannine symbolism is inextricably linked to the narrative out of which it emerges. John’s symbols are not of equal value, some playing a core role in the narrative. The ‘signs’ or miracles of the Gospel are also important, functioning as Johannine symbols in revealing the divine glory in Jesus and summoning the reader to faith. The cross is the greatest of the Johannine ‘signs’. Theologically, the incarnation lies at the basis of John’s symbolism: the conviction that divine glory is apprehended in and through the flesh.
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22

Scott, Ernest Findlay. Fourth Gospel: Its Purpose and Theology. Kessinger Publishing, 2003.

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23

Lieu, Judith M., and Martinus C. de Boer, eds. The Oxford Handbook of Johannine Studies. Oxford University Press, 2018. http://dx.doi.org/10.1093/oxfordhb/9780198739982.001.0001.

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The Oxford Handbook of Johannine Studies offers a comprehensive introduction to and discussion of contemporary study of the Gospel and Letters of John. The 24 chapters, all written by leading specialists in the field, cover the text and literary sources of the Johannine literature; its historical origins and context; and its conceptual background in Greek and Jewish thought, as well as its relationship to and reception among the Gnostics. Separate chapters discuss recent approaches to the Gospel and Letters from narrative, gender-related, ideological, and sociological perspectives, as well as their use of symbolism. The major Johannine theological themes are all discussed, including the role of ‘the Jews’, the attitude to Scripture and law, dualism, eschatology, the person and purpose of Jesus, the experience of eternal life and the Spirit, and ethics. The place of the Johannine literature in the church’s canon and the emergence of a commentary tradition close the volume. Each chapter gives a balanced overview of scholarly debate, while also offering a clearly presented response from the perspective of the author.
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24

Traeger, Sebastian, and Greg D. Gilbert. The Gospel at Work: How the Gospel Gives New Purpose and Meaning to Our Jobs. Zondervan, 2018.

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25

Roskam, H. N., ed. The Purpose of the Gospel of Mark in its Historical and Social Context. BRILL, 2004. http://dx.doi.org/10.1163/9789047413943.

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26

1970-, Roskam Hendrika Nicoline, ed. The purpose of the Gospel of Mark in its historical and social context. Leiden: Brill, 2004.

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27

Lamb, William. Johannine Commentaries in the Early Church. Edited by Judith M. Lieu and Martinus C. de Boer. Oxford University Press, 2018. http://dx.doi.org/10.1093/oxfordhb/9780198739982.013.24.

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This chapter sets the making of commentaries on John’s Gospel, particularly within the Greek tradition, in the context of ancient Greek scholarship and the emergence of a scholastic tradition within the early Church. These commentaries drew on established philological conventions in order to clarify ambiguities and complexities within the text. At the same time, they served to amplify the meaning of the text in the face of new questions, controversies and preoccupations. Commentators used John’s Gospel ‘to think with’. With its allusive prose and symbolic discourse, the Fourth Gospel provoked commentators to respond to on-going doctrinal debate and to work out wider questions about Christian doctrine and identity.
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28

The Mystery of the Gospel: Jew and Gentile and the Eternal Purpose of God. First Fruits of Zion, Incorporated, 2003.

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29

Reynolds, Benjamin E. John among the Apocalypses. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780198784241.001.0001.

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The central place of revelation in the Gospel of John and the Gospel’s revelatory telling of the life of Jesus are distinctive features of John when compared with the Synoptic Gospels; yet, when John is compared among the apocalypses, these same features indicate John’s striking affinity with the genre of apocalypse. By paying attention to modern genre theory and making an extensive comparison with the standard definition of “apocalypse,” the Gospel of John reflects similarities with Jewish apocalypses in form, content, and function. Even though the Gospel of John reflects similarities with the genre of apocalypse, John is not an apocalypse, but in genre theory terms, John may be described as a gospel in kind and an apocalypse in mode. John’s narrative of Jesus’s life has been qualified and shaped by the genre of apocalypse, such that it may be called an “apocalyptic” gospel. Understanding the Fourth Gospel as “apocalyptic” Gospel provides an explanation for John’s appeal to Israel’s Scriptures and Mosaic authority. Possible historical reasons for the revelatory narration of Jesus’s life in the Gospel of John may be explained by the Gospel’s relationship with the book of Revelation and the history of reception concerning their writing. An examination of Byzantine iconographic traditions highlights how reception history may offer a possible explanation for reading John as “apocalyptic” Gospel.
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30

Peterson, Carla L. An Easter Prayer, 1859. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780199390205.003.0011.

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Carla L. Peterson describes her own experience of seeing one of Dave’s pots on display at the Philadelphia Museum of Art and interprets the Easter imagery in the incised poem, “Good for lard—or holding fresh meats.” Peterson conducts a thorough biblical exegesis of the inscription in connection with the Gospel of John’s account of the graveclothes left behind by the resurrected Jesus and with the figure Peterson names as the other prophet implied within it. Peterson ends by proposing Passover as another religious touchstone for Dave the Potter and thus ascribing a radical ecumenicalism to him and his jar, which is ultimately argued to be Dave the Potter’s Easter service.
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31

Logan, Alastair H. B. The Johannine Literature and the Gnostics. Edited by Judith M. Lieu and Martinus C. de Boer. Oxford University Press, 2018. http://dx.doi.org/10.1093/oxfordhb/9780198739982.013.10.

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This chapter is based on an understanding of the terms ‘gnōsis’ and ‘Gnostic’ which embraces both mythological and non-mythological texts. It argues for the key significance of the early gnostic Cerinthus for the genesis of the Johannine literature and presents a roughly chronological treatment first of non-Valentinian, then Valentinian, representatives of gnōsis and their knowledge and use of Johannine material, evaluating the claim that the latter were the first to consider John’s Gospel as authoritative, thereby causing Johannophobia among the ‘orthodox’. It will suggest that the Johannine literature was largely peripheral for Gnostics, apart from the Valentinians, and that, while a minority of Gnostics accepted and used Johannine literature as authoritative to support their own theologies, the majority adopted a more critical and supersessionary attitude. Even the Valentinians, closest to the Catholics, tended to focus their attention on the Prologue of the Fourth Gospel.
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32

Austin, Michael W. Conclusion. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198830221.003.0006.

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This brief concluding chapter includes a summary of the book’s main points, chapter by chapter. It also includes a brief meditation on the portion of John’s gospel, John 13:1–17, in which Jesus serves his disciples by washing their feet. The act itself expresses humility, a fact that is underscored by the reversal of social roles that it exemplifies. It is especially striking that Jesus washes the feet of Judas, who would soon betray him. This reversal of social roles not only exemplifies the moral virtue of humility, it also provides a model for followers of Christ to imitate in daily life. The foot washing can also serve as a reminder to those who seek to exemplify the Christian virtue of humility, namely, that there are opportunities to do so in small, everyday situations.
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33

The God of Old: The Role of the Lukan Parables in the Purpose of Luke's Gospel (Journal for the Study of the New Testament Supplement Series 198). Sheffield Academic Press, 2000.

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34

Cefalu, Paul. Introduction. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780198808718.003.0001.

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The introductory chapter argues that, during the early modern period in England, the Fourth Gospel and First Epistle of Saint John the Evangelist were as influential as Pauline theology and, in many respects, more influential than the Synoptic Gospels of Matthew, Mark, and Luke. The chapter outlines several features of a distinctive, post-Reformed, English Johannine devotionalism: a high Christology that emphasizes the divine rather than human nature of Christ; the belief that salvation is achieved more through revelation than objective atonement and expiatory sin; a realized eschatology according to which eternal life has been achieved and the end-time has already partially arrived; a robust doctrine of assurance and comfort, usually tied to Johannine eschatology and pneumatology; and a stylistic and rhetorical approach to representing these theological features that often emulates John’s mode of discipleship misunderstanding and irony not found to a comparable degree in the Synoptic writings.
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35

The Curse of the Law and the Crisis in Galatia: Reassessing the Purpose of Galatians (Wissenschaftliche Untersuchungen Zum Neuen Testament-2.Reihe). Mohr Siebeck, 2007.

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36

Cefalu, Paul. The Johannine Renaissance in Early Modern English Literature and Theology. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780198808718.001.0001.

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The Johannine Renaissance in Early Modern English Literature and Theology argues that the Fourth Gospel and First Epistle of Saint John the Evangelist were so influential during the early modern period in England as to share with Pauline theology pride of place as leading apostolic texts on matters Christological, sacramental, pneumatological, and political. The book argues further that, in several instances, Johannine theology is more central than both Pauline theology and the Synoptic theology of Matthew, Mark, and Luke, particularly with regard to early modern polemicizing on the Trinity, distinctions between agape and eros, and the ideologies of radical dissent, especially the seventeenth-century antinomian challenge of free grace to traditional Puritan Pietism. In particular, early modern religious poetry, including works by Robert Southwell, George Herbert, John Donne, Richard Crashaw, Thomas Traherne, and Anna Trapnel, embraces a distinctive form of Johannine devotion that emphasizes the divine rather than human nature of Christ; the belief that salvation is achieved more through revelation than objective atonement and expiatory sin; a realized eschatology; a robust doctrine of assurance and comfort; and a stylistic and rhetorical approach to representing these theological features that often emulates John’s mode of discipleship misunderstanding and dramatic irony. Early modern Johannine devotion assumes that religious lyrics often express a revelatory poetics that aims to clarify, typically through dramatic irony, some of the deepest mysteries of the Fourth Gospel and First Epistle.
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37

Givens, Terryl L. Latter-day Saint Covenant Theology. Oxford University Press, 2017. http://dx.doi.org/10.1093/acprof:oso/9780199794935.003.0002.

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Protestant covenant theology is predicated on opposition of Old Testament and New Testament, literal Israel and spiritual Israel, covenant of works and covenant of grace, Moses and the gospel. The Book of Mormon conflates all those polarities into the New and Everlasting Covenant that became central to Smith’s understanding of his prophetic calling and the massive project of “restoration” to which he devoted his life. When Smith published the Book of Mormon, the scripture’s title page heralded a new version of covenant theology, with an emphatic declaration of salvational assurance: the Book of Mormon’s very purpose, its final editor tells readers on the title page itself, is “to show unto the remnant of the House of Israel that they are not cast off forever.” Smith pushes the time frame of the covenant into premortal worlds and defines apostasy as the loss of this cosmic context and purpose of making the human family divine. Executing the plan involves adoption, an earthly Zion, and temples for sacraments. 107
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38

Thorsteinsson, Runar M. Jesus as Philosopher. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198815228.001.0001.

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The main purpose of the book is to examine the possible ways in which the authors of the Synoptic Gospels, Mark, Matthew, and Luke, were inspired by contemporary philosophical traditions about the ideal philosophical sage in their description of their ideal human being, Jesus Christ. Questions that are raised and discussed in the study include the following: How does the author in question speak of Jesus in relation to contemporary philosophy? Do we see Jesus take on a certain ‘philosophical’ role in the Gospels, either by his statements and reasoning or his way of life? In what way are Jesus’ words and actions analogous to that of leading philosophical figures in Graeco-Roman antiquity, according to these texts? Conversely, in what way do his words and actions differ from theirs? While a number of Graeco-Roman sources are presented and discussed in the study, the emphasis is on the question of how these parallel texts help us better to understand the Gospel authors’ perception and presentation of the character of Jesus. While the fields of theology and ethics are often intertwined in these texts, the main focus of the study is aimed at the ethical aspect. It is argued that the Gospel authors drew in some ways on classical virtue ethics. The Gospel authors inherited stories and sayings of Jesus that they wanted to improve upon and recount as truthfully as possible, and they did so in part by making use of philosophical traditions, especially Stoicism and Cynicism, about the ideal sage.
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