"What was Jesus' relationship with John the Baptist? Did Jesus baptize people like John? Where did Christian baptism come from? In this book Dr. Dapaah looks at these and other important questions, coming up with some intriguing answers. His well-written work offers thought-provoking insights into the questions of the historical Jesus, and I very warmly commend it." — David Wenham, Dean and Lecturer, Wycliffe Hall, Oxford University

The novel Jesus and John delves into the childhood years of Jesus and his second cousin John the Baptist. It researches how Jesus came to be such a great miracle medical healer and how John The Baptist got his spiritual training. Both men may well have joined the Essene societies near them. John may well have joined the Qumran Essene community by the Dead Sea which was a monastic community. Jesus living in Northern Galilee chose to join the secret Essenes on Mount Carmel which was walking distance from Nazareth where Jesus lived. The Dead Sea Scrolls reveal the Gospels and prayers of the Essenes which parallel the teachings of John the Baptist and Jesus of Nazareth. John the Baptist's lifestyle was copied after the prophet Elijiah, and Jesus of Nazareth demonstrated a more liberal Essene lifestyle of simple life, prayer, and the coming of the Messiah or the Righteous Teacher. Jesus and Johns involvement with the Essene communities were always kept a secret so that the enemies of the Essenes (the Pharisees and Saducees) would not be able to take out their anger on these two preachers.

In this volume Stanley Porter tackles a wide variety of important and often highly contentious topics within John's Gospel as a means of defining and capturing the distinctive Johannine voice. Topics discussed include John's Gospel in relation to competing Gospels, the public proclamation of Jesus in John, the sources of John's Gospel, John's prologue, the "I Am" sayings, the notion of truth, the Passover theme, and the ending of John's Gospel. Each chapter, besides surveying representative research, puts forward new and insightful proposals regarding the topics concerned. Porter does not shy away from topics that have often perplexed Johannine scholars, and he confronts some of the viewpoints that have led to confusion in the field. Significantly, each chapter considers the Johannine voice as it represents, presents, and treats Jesus, grounding the book in the wider field of Gospel and New Testament investigation.

The culmination of a lifetime of work on the Gospel of John, William Loader's Jesus in John's Gospel explores the Fourth Gospel with a focus on ways in which attention to the structure of Christology in John allows for greater understanding of Johannine themes and helps resolve long-standing interpretive impasses. Following an introductory examination of Rudolf Bultmann's profound influence on Johannine studies, Loader turns to the central interpretive issues and debates surrounding Johannine Christology, probing particularly the death of Jesus in John, the salvation event in John, and the Fourth Gospel in light of its Christology. The exhaustive bibliography and careful, well-articulated conclusions take into account the latest research on John, ensuring that this volume will be useful to scholars and students alike.

Why do the New Testament gospels depict a Jesus who asks questions almost as often as he gives answers? In The Questions of Jesus in John Douglas Estes crafts a highly interdisciplinary theory of question-asking based on insights from ancient rhetoric and modern erotetics (the study of interrogatives) in order to investigate the logical and rhetorical purposes of Jesus' questions in the Gospel of John. While scholarly discussion about Jesus cares more for what he says, and not what he asks, Estes argues a better understanding of the rhetorical and dialectical roles of questions in ancient narratives sheds a more accurate light on both John’s narrative art and Jesus' message in the Fourth Gospel.

"A Michael Glazier book." Includes bibliographical references and indexes.

Table of Contents 1. You Must Know and Believe in the Ministry of John the Baptist (Mark 1:1-2) 2. John the Baptist Was Not a Failure (Matthew 11:1-14) 3. John the Baptist, Who Came in the Way of Righteousness (Matthew 17:1-13) 4. Look at the Ministry of John the Baptist! (Luke 1:17-23) 5. Let Us Gladly Enjoy the Glory of God (John 1:1-14) 6. Do You Know the Ministries of Two Servants of God? (John 1:30-36) 7. Why Did Jesus Have to Receive the Baptism? (John 3:22-36) 8. Spread the True Gospel and Jesus’ Righteous Deed (Matthew 3:1-17) 9. The Relationship between the Work of John the Baptist and the Gospel of Atonement for Our Sins (Matthew 21:32) 10. Jesus Who Came to Blot Out Your Sins (Matthew 3:13-17) 11. “Behold, I Send My Messenger” (Mark 1:1-5) 12. Let’s Believe in Jesus with the Understanding of John the Baptist (Luke 1:1-17) The New Testament begins with the Four Gospels, that is, the Gospels of Matthew, Mark, Luke, and John. All of the Four Gospels dealt with and completely recorded the ministry of John the Baptist. It is because his ministry is so important. Without the understanding of the ministry of John the Baptist, we cannot claim to know the ministry of Jesus Christ. If so, we can ask ourselves, "Was the ministry of John the Baptist recorded in the Four Gospels of that much importance?" Pointing out John the Baptist, even Jesus said, "And if you are willing to receive it, he is Elijah who is to come" (Matthew 11:14). Hence, John the Baptist was a man born on this earth to carry out a special ministry. Jesus also said, "And from the days of John the Baptist until now the kingdom of heaven suffers violence, and the violent take it by force" (Matthew 11:12). This is true because John the Baptist was born on this earth, and when he baptized Jesus Christ, the sins of this world were passed on to Him. Thus, Jesus was able to take on the sins of this world at once. By having allowed this to be so, the Lord has allowed those who believe in the ministry of John the Baptist and the ministry of Jesus to enter Heaven by receiving the cleansing of sins. This is the meaning inherent in the Scripture passage from the Gospel of Matthew chapter 11, verses 12-14. Do you believe that the gospel of the water and the Spirit is the Truth? If you do, it means that you know the ministry of John the Baptist and the ministry of Jesus completely. However, many Christians who do not understand the ministry of John the Baptist do not know the gospel Truth of the water and the Spirit, and they lead their life of faith only with the fervors of their flesh. Though ignorance, such people do not even try to know the ministry of John the Baptist written in the Four Gospels. Hence, the ministry of John the Baptist has all too long been coming under disregard even among Christians who claim to believe in Jesus. Perhaps for this reason, I find there isn't that many people who have interest in the ministry of John the Baptist these days. Thus, people are prone to look strangely at those who have interest on this topic. It is because many people have been looking away from the ministry of John the Baptist and the ministry of Jesus reluctantly for all too long. The New Life Mission https://www.bjnewlife.org

Although consistently overlooked or dismissed, John 8.6, 8 in the Pericope Adulterae is the only place in canonical or non-canonical Jesus tradition that portrays Jesus as writing. After establishing that John 8.6, 8 is indeed a claim that Jesus could write, this book offers a new interpretation and transmission history of the Pericope Adulterae. Not only did the pericope’s interpolator place the story in John’s Gospel in order to highlight the claim that Jesus could write, but he did so at John 7.53–8.11 as a result of carefully reading the Johannine narrative. The final chapter of the book proposes a plausible socio-historical context for the insertion of the story.

Since the time of Jerome, scholars have tried to explain why John the Baptist asks Jesus if he is "the one who is to come" (Matt 11:2-6; Luke 7:18-23) after he had apparently identified him as "the lamb of God" (John 1:29-34). The puzzling question is part of one of the longest fragments of traditional material in the New Testament dealing with the Baptist and Jesus. The present study critically examines the Lukan version of this double tradition normally attributed to Q, which includes John's question as well as Jesus' testimony about the Baptist (7:24-28) and his reproach of the religious leaders (7:29-35). Martinez investigates the narrative elements of the passage and shows how Luke 7:18-35 is part of a literary pattern within a section whose main goal is to clarify the identity of Jesus. The study argues that the tradition in Matthew 11:2-19 and Luke 7:18-35 deserves to be interpreted differently in the Gospel of Luke and explains how Luke integrates John's apparent ignorance of Jesus as well as Jesus' indictment of the religious leaders into his literary scheme. Finally, Martinez shows how Luke puts this tradition about John and Jesus at the service of his theocentric and christological perspectives and offers an alternative explanation to the prevailing interpretation of John's question.