Word of Life: A Theology of John's Gospel

by Craig R. Koester

This accessible, engaging work explores the major theological dimensions of John's Gospel, including God, the world and its people, Jesus, the crucifixion and resurrection, the Spirit, faith, and discipleship. Craig Koester's  Word of Life  is notable for its comprehensive treatment of themes and its close, careful focus on the biblical text, on the narrative itself.

In his introduction Koester provides a succinct overview of the Gospel and shows how disputes about John's theology throughout history have significantly shaped the church and wider society. In the course of his discussion, such expressions as being “born again” and Jesus as “the way” -- which evoke both interest and uneasiness today -- become much clearer in the context of the Gospel as a whole.

Koester interacts with the best of current research and makes creative proposals about how to understand the many aspects of John's theology. His clear and highly readable guide to the theology of John's Gospel will appeal to a wide range of readers.
 

Genres: Theology, New Testament, Nonfiction

259 pages, Paperback

First published November 15, 2008

About the author

Craig R. Koester is Vice President of Academic Affairs, Professor and Asher O. and Carrie Nasby Chair of New Testament at Luther Seminary, St. Paul, MN.

Ph.D. (Union Theological Seminary)
Ordained (ELCA)
M.Div. (Luther Theological Seminary)
Biography
Craig Koester received a B.A. from Saint Olaf College, an M.Div. from Luther Theological Seminary, and a Ph.D. from Union Theological Seminary in New York. He served as a parish pastor for several years in Princeton, Minnesota, and joined the faculty of Luther Seminary in 1986. He was appointed to the Asher O. and Carrie Nasby chair of New Testament Studies in 2012.

An innovative teacher, Dr. Koester is known for his “Genesis to Revelation” course, which uses visuals, music, and drama to take people through the sweep of the biblical story in ten days. His other courses include John’s Gospel and Epistles, and the book of Revelation. Because of the high level of public interest in Revelation, he developed a course that explores the background and content of Revelation, as well as its impact on western culture. Entitled Apocalypse: Controversies and Meaning in Western History, it was released on DVD through the GreatCourses.

As a scholar, Dr. Koester has contributed to discussions of Scripture in the academy and the church. His books include landmark commentaries on Hebrews (2001) and Revelation (2013 forthcoming) for the Anchor Yale Commentary series. In Johannine studies, he is known for his Symbolism in the Fourth Gospel (2nd edition, 2003), The Word of Life: A Theology of John’s Gospel (2008), and numerous articles. His book Revelation and the End of All Things (2001) is a popular resource among seminary and college students, and is widely used in congregations.

Dr. Koester is has led and organized seminars for the Society of Biblical Literature and Society for New Testament Studies. He has served as associate editor of the journals New Testament Studies and The Catholic Biblical Quarterly, and regularly presents his work at international gatherings of scholars. He was a scholar in residence at the Center of Theological Inquiry in Princeton, New Jersey in 1992-93 and 2007.

In the church, Dr. Koester speaks at theological conferences, synod gatherings, pastors’ workshops, and congregations. He is one of the designers of the Narrative Lectionary, which enables congregations to move through major sections of both Old and New Testaments from September through May each year. At the international level, he is involved in the work of the Lutheran World Federation on the interpretation of Scripture, and presented papers at the conferences in Nairobi, Kenya (2011) and Eisenach, Germany (2013).

Reviews

[Zachary · Rating 3 out of 5]

It is disappointing, especially as a Lutheran reading a Lutheran, that the weak point of this work is the crucifixion and what it entails in John's Gospel. Koester is absolutely right in saying that the crucifixion of Christ conveys God's love to the world, but to stop there is entirely inadequate.

As for positives, Koester's treatment of the resurrection is delightful and is probably the greatest strength of this theology of John, although his treatment of the Holy Spirit is strong as well.

Koester tries hard to convince the reader of his theology of the crucifixion as he reiterates his point throughout the entirety of the work. It is not convincing. He's not wrong, but he stops too short and does not bring out the fullness of Christ's work on the cross in the Gospel of John.

[Dayton Dangel · Rating 3 out of 5]

To begin with, there are definitely positives to Koester's treatment of the theology of John. Amongst those are Jesus as divine revelation/communication and as proof of divine love/efforts of the divine to work the restoration of the relationship between God and man.

However, Koester's theology begins to fall apart when he overemphasizes the relational aspect of John's gospel, which influences his definition of sin as alienation, rejection, and unbelief. From there, his understandings of the crucifixion, and more so his theology of atonement(or really lack thereof) do not hold water.

From a purely reading perspective, the text reads slow. It is rather repetitive and takes its time making theological claims.

[Reese · Rating 3 out of 5]

Any academic that denies the clear theme of penal substitution in John's Gospel will never get a good rating from me. Koester straw man's definitions of PSA in order to make semantic arguments over the words sin and guilt. Only to make the words interchangeable again in other parts of his work when it is convenient. A strong anti reformed agenda is in this book, and it comes from personal feelings over well reasoned arguments.

[Jared Townley · Rating 4 out of 5]

Koester offers a wonderful summary of some of the major themes and ideas in the Fourth Gospel. He uses many examples from the Gospel which help see why he says that John is writing this way and not another. This would be a useful introduction text to the major themes and highlights. One could even make a Bible study from the topics with a little creativity.

[Tanja · Rating 4 out of 5]

Pretty dry in some spots. However, if you can get past the monotone, this book has the ability to grow closer to God through the book of John. I learned so much! I could read this again and learn some more.

[Dan · Rating 3 out of 5]

I enjoyed the book but making a point of eliminating atonement from John is a goofy cross to die on as a Christian.

[Michael Hillman · Rating 3 out of 5]

I wanted a book to help me explore the Gospel of John. The book was useful, but nothing like carefully reading the Gospel itself.

[Neal Salan]

Well worth reading. A very thorough study.

[Scot · Rating 3 out of 5]

A mostly fine overview of John’s Gospel. Koester’s opinion on the atonement is out of left field and unfortunate. Had to read for class otherwise I probably wouldn’t have cracked this open.

[Peter · Rating 4 out of 5]

This is a good overall evaluation of the theology of John's gospel. More focus on the crucifixion would have made it even better.

[Jacob O'connor · Rating 4 out of 5]

A decent overview of John with some interesting ideas about the role of the Spirit

[Ray Clendenen · Rating 3 out of 5]

There is much of value in this book. I'm glad I read it. It's thought provoking. It contains some very helpful insights and some credible interpretations that I hadn't thought about. I was especially intrigued by his chapter on faith, and especially on the relationship between faith and Jesus's signs (pp. 163-70). The main drawback that kept me from rating it higher is Koester's view of the atonement in John. He agrees with Bultmann and especially Terrence Forestell that John does not teach substitutionary atonement. We are saved BY faith, which Jesus's death on the cross inspires. Humanity's problem is alienation from God because of sin, which he defines as unbelief. He says, "By conveying the divine love that evokes faith, the crucifixion gives people eternal life. ... And when the love of God calls forth faith, it overcomes the world's hostility by bringing people back into relationship with the One who made them" (p. 45). What Koester says is not wrong as much as inadequate concerning the atonement. Jesus is the Lamb of God who takes away the sin (not the guilt) of the world by overcoming unbelief, he says. Jesus suffers the consequences of sin, he says, only in that he was put to death by unbelievers (pp. 114-15). The cross proves God's love for the world. But why and how does it do that? Why does God's love equal the cross? Koester has no answer for that. Part of the problem is that Koester has reduced sin only to unbelief and humanity's problem only as relational. Interestingly, in his discussion of the Spirit, he says that the cross is insufficient by itself. "The Spirit is the means by which God evokes the faith that brings such life" (p. 137). Andreas Köstenberger recognizes that John's presentation of atonement is distinctive and does not focus on substitution as do other New Testament books. But he thinks this is the case because John assumes Substitutionary sacrifice and atonement from the Synoptic Gospels (The Theology of John's Gospel and Letters, Zondervan, 2009). He also discusses Max Turner's response to Bultmann and Forestell ("Atonement and the Death of Jesus in John," Evangelical Quarterly, 1990, 99-122). Turner points out that excluding sacrificial atonement from an understanding of the cross "creates an interpretional vacuum that [Forestell] is unable to fill." Köstenberger also cites George L. Carey ("The Lamb of God and Atonement Theories," Tyndale Bulletin 1981, 97-122), who argues that John's focus on salvation by faith and the principle of salvation by the blood of the Lamb are not mutually exclusive. Many have pointed to John 11:50-52 as teaching substitutional atonement. Koester rejects this, but it still seems to me the best understanding of the verse (see Pierced for Our Transgressions: Rediscovering the Glory of Penal Substitution, by Steve Jeffery, Michael Ovey, and Andrew Sach [Crossway, 2007], 73-77; see also John 6:51; 10:11, 15). An additional argument could be made from John's references to cleanness and purification (Greek kathar* words). John, which is rich in symbolism, points out that the water Jesus turned into wine was designated for purification. Is a connection intended between purification and wine symbolizing Jesus's blood? Jesus has the cross on his mind when he tells Mary, "My hour has not yet come." In 13:8, Jesus says to Peter, "If I don't wash you, you have no part with me." There seems to be something more separating humanity from God besides unbelief. In 15:3 Jesus indicates that in order to be part of him, the "true vine," one must be "clean." In the context of John, Jesus cannot be the true vine without being lifted up on the cross. Only then can the teaching of the One who is "the Word" bring purification and life. In the cultural/religious context of John, uncleanness was not a subjective attitude of unbelief but an objective state that barred one from having any contact with anything holy--the temple, worship, or God. In the Old Testament the remedy for uncleanness was a substitutional sacrifice. The solution for Isaiah's uncleanness was a glowing coal taken from the altar, which removed his iniquity and atoned for his sin (Isaiah 6:5-7). It is unimaginable that John's doctrine of atonement could have been severed from this Old Testament teaching. According to John 3:36, "the one who rejects the Son will not see life." But the reason is not that his unbelief alienates him from God. Rather it is because "the wrath of God remains on him." What separates us from God is not just unbelief, but sin, guilt, condemnation, and the wrath of God. That why we must have God's Lamb.

[Joshua · Rating 4 out of 5]

This was my first encounter with the works of Craig Koester and I was pleasantly surprised with how rich this work was. He examines much the gospel themes categorically looking at what John teaches about the Father, Jesus, the Spirit, the community of believers, eschatology and discipleship. In each these he asks questions and proceeds to answer those questions with very rich and meaningful commentary.

Let me start with the parts of the book that impressed me. He has a unique way of a spinning a topic around and looking at it from different angles. Every student of John's gospel is aware that John sometimes appears to contradict himself and Koester is not afraid to address apparent paradoxes to show that in fact a synthesis is possible. He is very good at employing the dialectic approach to resolve apparent conflicts to the reader of John. He has a unique way of combining various perspectives without resorting to heavy criticism or pushing his own viewpoint. He argues that the Gospel of John is all about man's alienation from God and God's desire to restore relations with man in order that man may partake of his life.

One thing that I appreciate about him is his ability to handle theological issues with care. For example: Some Bible commentators take a book like John and use it to push theological issues such as free will/election, conditional/unconditional perseverance of the saints. While Koester is not silent on these issues he is thoughtful so as to include both viewpoints and the paradoxical thinking of John seems to often indicate both. Such as "No one can come to me except my Father draw him" while in turn upbraiding the Pharisees for searching the scriptures but refusing to come.

The only negative things I have about this book is the section on eschatology. He seems to be clearly advocating soul sleep but I did not feel that the premise for his argument was strong or convincing. I realize that this is a book about John but one cannot ignore or pass over other passages outside of John that indicate the opposite. While his belief differs from mine I don't think that he made a solid case for this idea. Also, at times he tends to be a little overly repetitive. However, this is really minor and the book overall is very good. I would encourage you to pick up a copy if you are seriously seeking to understand John's theological worldview.

[Lee Harmon · Rating 4 out of 5]

Koester is relatively conservative; his treatment of John won’t offend traditional Christians by travelling down esoteric or Gnostic highways. Nor does he present many original ideas. This is a book that covers the basics of John’s theology from a Christian viewpoint, and does so very well. That doesn’t hide the fact that John marches to the beat of his own drum. The fourth Gospel is very different in tone from the first three, and Koester is faithful in presenting John’s unique theology. Some examples …

On the meaning of sin: John’s Gospel portrays little interest in moral failings. Instead, “sin” is almost universally tied to belief. Sin means not seeing Jesus for who his is, believing in him. This leads to …

On the meaning of belief: Unlike Mark, there is no Messianic Secret in John. Instead, from its very beginning, John embarks on a crusade to help us believe. And what we are to believe is that Jesus is the Messiah.

On the meaning of life: What does “born again” really mean? “whoever hears my word and believes him who sent me … has crossed over from death to life.” John alternates between future eschatology (eternal life to come) and present eschatology (eternal life is ours now) to the point of leaving us bewildered. Koester takes the conservative stance that John meant both; we have abundant life in human form, with the promise of eternal life to come.

On the meaning of the crucifixion: Jesus planned his death from the very beginning, and all signs led up to that “hour” when he would be “lifted up in glory.” This means lifted up on the cross, and it is the climax of Jesus’ victory over Satan.

As mentioned, I don’t think you’ll find many new revelations in this book, just solid research, focusing carefully on the text of the Gospel itself. It’s a book quite worth reading.

[Ricky Beckett · Rating 4 out of 5]

Overall, much like his other book ‘Symbolism in the Fourth Gospel,’ this book has its enlightening moments. He rehashes the symbolisms that appear throughout John’s Gospel and is essentially just a shorter version of the other book. The main difference between the two is that here, Koester erroneously believes the Gospel of John presents Jesus’ crucifixion not as a sacrifice for sin but as a deliverance from death (p. 113). While the latter is certainly there, the former is not entirely absent as he believes. As Charles Gieschen writes in Concordia Theological Quarterly 70, no 3 (Jul 2008), “a careful reading of the Gospel” will present the atonement, and “is taught implicitly through allusion” (p. 245). We see such allusions in John 1:29 (cf. Isaiah 53:7); 6:51; 15:22; and 16:8. Koester ignores these strong allusions and simply assumes the atonement in John’s Gospel is non-existent.

With that caveat aside, Koester does adequately note that the events of Jesus’ crucifixion is the result of human sin, which is not limited to one group or the other (Jews vs. Gentiles); both are culpable for the death of Jesus. While specific people are at fault for Jesus’ death (the Jews for condemning Him for blasphemy and the Gentiles for fear of Caesar being overthrown), Koester rightly acknowledges that both groups are representative of all humanity being culpable for Jesus’ death regardless of one’s religious or ethnic background. Both “political dynamics manifest an underlying theological reality, which is the power of sin” (Koester, 71). Both reject Christ as King—the Jews reject Him as Yahweh their King, and the Gentiles reject Him as King of the cosmos and the earth. Both represent unbelief and its consequences. Overall, if you want a less dense version than his other book, I recommend you read this one with the caveat of his view on the atonement in mind.

[Cory Shumate]

Presented some great new ideas, but some were poorly supported, and were not consistent with other points. What I appreciated about this book is that it is precisely what the title says - a theology of JOHN'S Gospel. It does not draw upon other biblical literature to form its theology - it is looked at in relative isolation - the point being to get inside the head of John himself. This was by far the most interesting aspect of the book because most theologies draw upon not just other books of the New Testament, but the Bible as a whole (which they often should). But this book helps clarify what John himself thought, without supplementing, for example, Pauline theology.

[Jeremy Pedersen · Rating 4 out of 5]

Good solid book looking theologically at this Gospel based on the received text. I got this book first in seminary for the authors actual John class but I'm glad I read it now.

One caution: it's a little difficult to read this as a commentary or reference book as the author does jump around the Gospel (the boom is organized by theological topic instead).

However it is highly recommended to read as a solid scholarly review of the theological themes of the Gospel.

[K B · Rating 5 out of 5]

probably the best commentary I have ever read regarding John's Gospel.