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Survey of the Gospels and Acts - Lesson 20

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Jesus' Early Galilean Ministry (Part 2)

Dr. Blomberg explains Jesus' early ministry in the John’s gospel, focusing on new joy, spiritual rebirth, and the universal reach of the Gospel. Key signs include turning water into wine, and the Temple cleansing, showing Jesus as their fulfillment. The dialogue with Nicodemus introduces spiritual rebirth, while the Samaritan woman highlights the Gospel's universal offer. Literary contrasts, such as Nicodemus’ misunderstanding versus the Samaritan woman’s faith, reveal the transformative and polarizing nature of Jesus’ ministry.

Craig Blomberg
Craig Blomberg
Survey of the Gospels and Acts

Public Ministry

Part 3

II. Jesus' Early Galilean Ministry (part 2)

A. John and Jesus



LESSON BEGINS HERE

B. The Newness of Jesus' Ministry (John 2-4)

1. New Joy (2:1-2:10) [sign + discourse]

a. Jesus in Cana

b. Turning water into wine

2. New Temple [sign + discourse]

a. Cleansing the Temple (2:11,12)

b. Jesus and Nicodemus (2:25-3:1)

3. New Birth [discourse + sign]

a. John the Baptist vs. Jesus (3:22-23)

4. New Universalism

a. Jesus and the Samaritan woman (surprisingly positive)

b. Jesus in Cana

c. Healing the nobleman's son


Transcription
Lessons

 

 

This is the twentieth lecture in the online series of lectures for understanding the Gospels and Acts, in complement with the textbook by Craig Blomberg’s Jesus and The Gospels: an Introduction and Survey. 

 

In our last lecture, we looked at the relationship between John the Baptist and Jesus and thus were launched into the very beginning of the ministry and career of Jesus of Nazareth. A helpful way of summarizing the combined effect of the early messages of John and Jesus phrased in first century Jewish language in terms of later Christian theologizing, might be to summarized by saying that John and Jesus came announcing the restoration of God’s people, that is, what historically is called the people of Israel. But now without ethic limitations, that is to say, a new kind of humanity is being created, particularly by one, namely, Jesus, who does not personally need to repent of any sin, but who says that all others do; a rather astonishing claim, however implicit or explicit from the opening chapters of the four Gospels. 

 

The Synoptics move immediately from discussion of the ministry of John to Baptist, Jesus baptism and the temptation in the wilderness to his great Galilean ministry; a period of time that span perhaps, at least, a year of his, roughly, three year ministry, in which his popularity, particularly among the masses, was at its height. John’s Gospel, however, includes a period of time, apparently, preceding this great Galilean ministry. In John’s chapter 2 to 4 and the entire three chapter segment, indicated by the inclusion of the only two references to Cana, the Galilean village, in all of Scripture can be represented by a single chart reflecting the PowerPoint slide for this comparative brief lecture. Not only does John 2:1 begin with Jesus in Cana and the final kerygapi of the healing of nobleman’s son of which John forecloses, finds Jesus again in Cana. But there are a number of signs of careful literary artistry and symmetry in between these two bounding references. The major kerygapi involved the first miracle or what John consistently calls, ‘signs’, namely turning water into wine. This is followed by Jesus’ first cleansing of the Temple precinct in Jerusalem. 

 

Chapter three combines the report of Jesus’s conversation with Nicodemus with follow up conversation about the relationship between John the Baptist and Jesus. Chapter four is dominating the extensive dialogue between Jesus and the Samaritan woman and then as we have already noticed, closes with the healing of the nobleman’s son. It would appear that there are four main units that these six kerygapi can be grouped into. The message or key theme of turning water into wine is surely the new troy that attends Jesus announcement of the Kingdom. The miracle reminds readers of the synoptics of the parallel of new wine creating new wine skins, such as the six jars used in the rites of purification, which of course, involved what religious people of the later era might have called holy water, proved inadequate and therefore the water was turned into wine so that the social obligations of a bridegroom, bride and their families, could be fulfilled and not be shamed in the eyes of the villagers. Also, the old rites of Judaism, particularly the ritual oral traditions that had been added to the law, whether ritual or moral, were inadequate for this new age that was dawning, and hence wine, a consistent symbol of joy throughout Jewish history and associated with festive occasions, is the effective symbolic replacement for water. 

 

Whatever one makes of whether there was one or two Temple cleansing, one at the beginning of Jesus’ ministry and one as the synoptics describe it at the end, or whether John has thematically and programmatically relocated this passage to the beginning of his narrative in order to demonstrate one of John’s key recurring themes, namely Jesus as the fulfillment of the rituals and ritual laws of Judaism. Luke did this in regards to his Nazareth manifesto. Most distinctive piece of John’s teachings about Jesus’ claims, on this occasion comes in 2:19, where he associates his body, later to be given in death and then resurrected as the Temple which really counts against the religious edifice in which he was speaking lof in that occasion. But, fore swallowing, if not explicitly pointing forward to a time when the Jerusalem Temple would no longer be present, indeed, no longer be needed because in his own person provided forgiveness of sins as the Temple building for animal sacrifices represented. 

 

The passage that most Christians are familiar with out of this section comes with the dialogue with Nicodemus in John 3 and the claim in verses three and five that a person must be born again or a new, defined as born of water and the spirit; that is to say, a spiritual cleansing as fore told in Ezekiel 36. Thus, after highlighting the new joy and Temple surrounding Jesus’ ministry, we now have reference to a new birth, a spiritual birth rather than second physical birth. And it isn’t surprising in that context, further discussion and the narrative surrounding the role of John the Baptist, visa-vie Jesus and their respected baptisms should ensure, given the use of water, for that ritual as well. Chapter four then appears to be thematically unified by the concept of a new universalism. Not universalism in the technical theological sense of the doctrine that everybody will someday be saved whether or not they have actually accepted the Gospel of Jesus. But universalism in the sense of a newer and fuller universal offer of the Gospel, a most conscience mission to all of the ethnic groups and peoples and places in the world, signified dramatically by Jesus’ acceptance of the Samaritan woman and her positive response. She would have had three strikes against her by the cultural standards of her day, for gender, her ethnicity/religion and at the very least, the perception of having led an immoral life. Along with this, the nobleman’s son is a person usually considered a gentile. 

 

As we have already seen in a supplemental lecture to the textbook’s introduction to literary criticism; there are all kinds of contrasts, apparently deliberately arranged in John’s literary artistry between Nicodemus and the Samaritan woman. He, who would have been by orthodox Jewish cultural standards, the most likely person to be in touch with God’s will in the entire world, yet, did not at this stage in the Gospel understand Jesus’ teaching at all. While the Samaritan woman, the least likely to understand, had in fact a positive understanding and appreciation, at least, by the end of the conversation, so much so that she brings her towns people to come and hear and in many instances, believe for themselves. There is also symmetry in that, it begins and ends, what John calls attention to, the first and second of Jesus’ signs. He will continue to high light these signs but not enumerate them and in between, having not only the contrast between Nicodemus and the Samaritan woman but presenting them in similar literary forms, namely discourses or dialogues between Jesus and a solitary conversational partner. All of this suggests that this segment is meant to be seen as a historical and literary unit by John the Apostle and author of the fourth Gospel and at his presentation at the outset of Jesus’ ministry, consistent with what we see in the synoptics, though emphasizing and highlighting a different set of events than the synoptics omits. The newness of Jesus’ ministry and hint, polarizing effect that it will have because not all will be convinced that it is continuous with and consistent with God’s previous revelation, is highlighted in John, every bit as much as it is with the synoptic claims that one who exists needs no repentance and yet that he calls everyone else in his nation to same level of a very serious personal and corporate repentance.


 

  • 1. Political Backgrounds (Part 1)
    Jump into an overview covering the influences of the Persian, Greek, and Roman Empires on the Jewish nation.
  • 2. Political Backgrounds (Part 2)
    The Hellenistic influence led to division, a Pharisee-Sadducee split, and a growing Messianic hope, which are all critical to understanding Jewish-Gentile relations in the New Testament.
  • 3. Religious Backgrounds (Part 1)
    Discover how language evolution, Jewish sects, and Jesus' redefinitions of theology shape Second Temple Judaism's response to Roman rule and spiritual renewal.
  • 4. Religious Backgrounds (Part 2)
    Dr. Blomberg explores the Jewish languages, sects, and responses to Roman occupation, alongside Jesus' reinterpretations of key Jewish beliefs, which focused on spiritual salvation, reshaping Messianic hopes, and broadening the scope of the elect.
  • 5. Social Background (Part 1)
    Learn the significance of early Christian manuscripts and the Dead Sea Scrolls. Hear about the geographical context of Israel, Herod's architectural legacy, and the value of Jewish sources for understanding the New Testament.
  • 6. Social Background (Part 2)
    Explore the Jewish and Greco-Roman backgrounds that offer insight into Jesus' interactions with religious groups and the significance of non-canonical Jewish texts in understanding the Gospels and Acts.
  • 8. Historical Criticisms (Part 1)
    Dr. Blomberg looks at the methods of New Testament interpretation, including the King James Version-only debate, the synoptic problem, and critical tools like source, form, and redaction criticism for understanding Gospel differences.
  • 9. Historical Criticisms (Part 2)
    Learn more about “form criticism,” questions of Gospel reliability, early Christian oral tradition, the synoptic problem, and redaction criticism. These provide essential tools for interpreting and comparing biblical texts.
  • 10. Illustrations and Applications
    The healing of the paralytic illustrates source and form criticism, comparing synoptic Gospel details to support Markan priority, while distinct narrative touches display each Gospel’s unique style and theological focus.
  • 11. Literary Criticism
    Analyze how John uses literary techniques to contrast Nicodemus' hesitant faith with the Samaritan woman's transformative belief, illustrating the inclusivity of Jesus' message.
  • 12. Introduction to Mark
    Survey the book of Mark, the authorship, structure, and themes including: discipleship, suffering, and Jesus’ dual nature, emphasizing perseverance through trials and hope in resurrection.
  • 13. Introduction to Matthew
    Matthew emphasizes Jesus’ fulfillment of Messianic prophecies, a shift from Jewish particularism to universalism. His structure blends narrative and teaching, focusing on discipleship, opposition, and Jesus' authority.
  • 14. Introduction to Luke
    Luke highlights compassion for outcasts, the poor, and Gentiles, emphasizing prayer, the Spirit, and universal salvation. Its structure mirrors Acts, tracing Jesus’ journey from Galilee to Jerusalem and outward to the Gentile world.
  • 15. Introduction to John
    The Gospel of John emphasizes Jesus’ divine and human natures through signs, discourses, and intimate themes, contrasting with the Synoptics while addressing Gnosticism, Jewish hostility, and offering insights into faith and discipleship for contemporary challenges.
  • 16. The Historical Jesus
    Learn about the historical Jesus, scholarly perspectives, Gospel timelines, and how themes in the Gospels affect understanding Jesus’ ministry and teachings.
  • 17. Infancy Narratives
    Explore the infancy narratives in Matthew, Luke, and John, focusing on contrasts, prophecy, Jesus' divine and humble identity, and the theological significance of his incarnation.
  • 18. Christ’s Adult Public Ministry
    Gain a geographical and historical perspective on Jesus' birth and early ministry through insights into Bethlehem, Shepherds' Fields, the Jordan River, and the Judean wilderness.
  • 19. Jesus Early Galilean Ministry (Part 1)
    The lecture explores Jesus’ transition from John the Baptist's ministry, focusing on baptism, their contrasting roles, and Jesus’ testing. It encourages you to balance repentance with celebration in your faith journey.
  • 20. Jesus' Early Galilean Ministry (Part 2)
    John’s Gospel portrays Jesus’ early ministry as a transformative era marked by new joy, spiritual rebirth, and a universal Gospel, emphasizing contrasts between old rituals and Jesus’ fulfillment of God’s revelation.
  • 21. Jesus' Early Galilean Ministry (Part 3)
    Jesus’ early ministry emphasizes the Kingdom of God, radical discipleship, transformative miracles, and ethical teachings that redefine Jewish laws, culminating in the Sermon on the Mount.
  • 22. Jesus' Early Galilean Ministry (Part 4)
    Dr. Blomberg shares images to explain the cultural and geographical context of Jesus’ ministry, focusing on sites like Cana, Samaria, and the Sea of Galilee.
  • 23. Sermon on the Mount
    Gain insight into the Sermon on the Mount as Jesus' teachings reconcile Old Testament law with New Testament principles while contrasting the beliefs of other Jewish groups of his time.
  • 24. Jesus' Early Galilean Ministry (Part 5)
    Dr. Blomberg shares images to uncover the geographical, cultural, and archaeological context of Galilee during Jesus' ministry.
  • 25. Parables and Miracles
    Explore Jesus’ ministry, Passion Week, and key biblical sites, gaining insight into their historical, cultural, and theological significance.
  • 26. Places Related to Parables and Miracles
    Examine the historical context of Jesus' parables and miracles at locations such as the Sea of Galilee, Nazareth, Capernaum, and Caesarea Philippi.
  • 27. Withdrawal from Galilee (Part 1)
    Study Jesus' withdrawal from Galilee, his redefining of Jewish traditions, ministry to Gentiles, and Peter's confession, highlighting his universal mission.
  • 28. Withdrawal from Galilee (Part 2)
    Dr. Blomberg explains Jesus’ fulfillment of Jewish festivals, “I am” statements, and miracles in John’s Gospel while examining his messianic mission, spiritual liberation, and teachings through critical exegesis.
  • 29. Withdrawal from Galilee (Part 3)
    Dig into themes of forgiveness, repentance, justice, and discipleship in Matthew and Luke, emphasizing transformation, sacrificial giving, and the inaugurated Kingdom through Jesus’ teachings.
  • 30. Withdrawal from Galilee (Part 4)
    Biblical sites like the Pool of Bethesda, the Temple Mount, and the Mount of Olives, are religiously significant, archaeological confirmations, and connections to Jesus' parables and teachings.
  • 31. Two Case Studies
    Reflect on Biblical teachings, ethical considerations, and practical responses to real-life challenges involving marriage, divorce, and stewardship.
  • 32. Jericho to Jerusalem (Part 1)
    Study different debates on divorce, Jesus’ teaching on children, the rich young ruler’s challenge with wealth, and examples of stewardship.
  • 33. Jericho to Jerusalem (Part 2)
    Jesus’ final week includes his teachings, temple cleansing, Last Supper, and prayer in Gethsemane, emphasizing faith, sacrificial love, unity, and eschatological hope.
  • 34. Passion and Resurrection (Part 1)
    Dr. Blomberg teaches on the Passion and Resurrection narratives, exploring Jesus’ last sayings, the bodily resurrection’s significance, and its transformative impact on early Christian theology and worship.
  • 35. Passion and Resurrection (Part 2)
    Explore key biblical locations tied to Jesus' Passion and Resurrection, including the Upper Room, Gethsemane, burial sites, and worship areas.
  • 36. Who Was Jesus? Modern Myths vs. Biblical Basics
    Compare myths and biblical truths about Jesus, analyzing his humanity and divinity, compassion for outcasts, communal solidarity, and the Kingdom's radical message while addressing stewardship, social justice, and Christian unity.
  • 37. Acts (Part 1/5)
    The Book of Acts chronicles the early Christian church, offering lessons on salvation, the Holy Spirit's role, church leadership, and the Gospel's expansion while highlighting transitional practices and theological principles.
  • 38. Acts (Part 2/5)
    Acts 8-12 documents the Gospel's spread beyond Jerusalem, highlighting the conversions of Samaritans, Paul, and Cornelius, the Holy Spirit's unifying role, and God's sovereign guidance amidst persecution and growth.
  • 39. Acts (Part 3/5)
    Acts 13-16 outlines Paul’s first missionary journey, emphasizing the Gospel’s spread to Gentiles, the Jerusalem Council’s resolution on Gentile inclusion, and the balance between cultural sensitivity and doctrinal integrity.
  • 40. Acts – Pictures
    Learn about Paul’s missionary journeys, and the Gospel’s spread shaped by the role of archaeological landmarks, geography, culture, and ministry challenges.
  • 41. Acts (Part 5/5)
    Acts 16-28 chronicles Paul's missionary journeys, arrest, and journey to Rome, highlighting his preaching, cultural adaptation, trials, and the spread of Christianity despite persecution, demonstrating God's sovereignty.

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