1.

Introduction

In this paper presentation the presenter is going to deal with topic of Johannine theology
in mission. In Bible three deferent persons are there. They have same that is John. One is John
the Baptist, the father of peter and John the disciple of Jesus Christ. Johannine theology is
deferent from other theologies. He describes about Jesus Christ in unique way and what-ever he
describe that is his personal experience with Jesus Christ. In this presentation background of
John, understanding of John’s theology, the incarnation of Jesus Christ, the world and the
understanding of Christian community, major themes in Johannine theology.

2. Background of John

2.1. Family detail of John

John from place of Galilee (Mark1:19-20). His father was Zebedee and he was fishermen in
Galilee. He was the brother of Apostle James (mark 1:19-20). His mother name was salome. She
was the sister mary, the mother of Jesus, making John a cousin of Jesus (John19:25, Matt27:56,
61, Mark 15:40, 47). He must have had a profitable venture, for he had hired servants in the
fishing Business (Mark1: 20). The mother of John was one of those who followed Jesus and
contributed to His ministry (Luke 8:3 Matt 27: 55-56, Mark 15:40-41). According to Irenaeus,
John eventually moved to Ephesus and lived to be an old man, living into the reign of Trajan
(A.D. 98–117).1

2.2. John the Apostle of Jesus Christ

John was one of the two disciples who followed Jesus at the beginning of His ministry (John
1:35-37). About one year later, John was named one of the twelve apostles (Matt. 10:2). John,
along with Peter and James, was one of the inner three who witnessed the transfiguration (Matt.
17:1–8), the raising of Jairus’s daughter (Mark 5:37–43), and the Lord’s agonizing in prayer at
Gethsemane (Matt. 26:37–38). At the Last Supper, John, who was known as the disciple “whom
Jesus loved,” had a favored position beside Jesus (John 13:23). Jesus also committed Mary into
John’s care at His crucifixion (John 19:26–27).2 John saw the resurrected Lord at least twice

1
Paul P. Enns, the Moody Handbook of Theology (Authentic Books: Secuderabad: 2011), Pg. 135.
2
Paul P, Enns, the Moody Handbook of theology (Authentic Books: Secuderabad: 2011 ), Pg. 135
before the ascension (in the upper room [John 20:19–29] and in Galilee [John 21:2]) and at least
three times after (as Lord of the churches [Rev. 1:12–18], Judge of sinners [Rev. 5:4–7], and
King of Kings [Rev. 19:11–16]). In the book of Acts John appears in a position of prominence
along with Peter(Acts 3:1; 4:13; 8:14–17). John was known as one of the pillars of the church
(Gal. 2:9).3
2.3. Writer John
John the Apostle also writer of the five book in the Bible. They are Gospel according to
John, three Epistles of John and the book of Revelation. Gospel according John is one of the
unique books in the Bible. “He emphasizes the divinity of Christ, the eternal Son and Word of
God, who became Man. John’s gospel further reveals seven miracles of Christ, not all of them in
chronological order”4. The book of Revelation gives more information about eschatological
events.

3. The understanding John’s Theology

The sources for the study of Johannine theology are the gospel of John, the three epistles
of John, and the book of Revelation. Although there are alternate approaches to the study of
Johannine theology, this study will incorporate the teaching of Jesus as recorded in John’s gospel
as well as the specific writings of John himself. It is assumed that the Lord’s teaching as
recorded by John would also be considered John’s theology simply because John recorded the
statements of Jesus, suggesting they were a part of an important emphasis of John. The theology
of John centers on the Person of Christ and the revelation that God brought through the advent of
Jesus Christ. The One who was God and was with God in eternity past now became flesh,
and John beheld His glory. It is this revelation of light that John describes in his gospel,
epistles, and Revelation. John provides a digest of his theology in the prologue of his gospel
(John 1:1–18), wherein he describes the revelation of life and light through the Son but also
describes a sin-darkened world rejecting that light.
4. Incarnation of Jesus Christ
4.1. Word

3
Paul P. Enns, the Moody Handbook of Theology (Authentic Books: Secuderabad: 2011), Pg. 135.
4
M. Moximos, The Orthodox study Bible (Thomas nelson: Mexico:2008), Pg. 32.
John gives a specific and definitive explanation of who Christ is. “In the beginning was the
Word, and the Word was with God, and the Word was God” (1:1).He is God, for He was
with God from before all time. Clearly, the one born Jesus of Nazareth did not have His
beginning in His earthly birth. Rather, He is the eternal Son of God, without beginning. There
never was a time when the Son of God did not exist. He is also man, for He “became flesh.” He
has become one of us, being like us in all things, but without sin.5
4.2. Light
Light is a popular term with John (John 1:4–5, 7–9; 3:19–21; 5:35; 8:12; 9:5; 11:9–10; 12:35–
36,46; 1 John 1:5, 7; 2:8–10; Rev. 18:23; 21:24; 22:5). In dealing with the incarnation, John
refers to Jesus as the light that has come into a world darkened by sin. John declares, “In Him
was life; and the life was the Light of men” (John 1:4). Jesus does not show the way to the light;
He is the light. Jesus equates Himself with God the Father in claiming to be the light. Just as the
Father is the light (Ps. 27:1; 1 John 1:5), so the Son is the light of the world (John 8:12). It is a
strong statement of deity. Because Jesus has come into the world as the light, it is imperative that
men believe in Him (John 12:35, 36). Jesus, as the light of the world, can give physical light
(John 9:7) and spiritual light (John 8:12).6
4.3. Son of man
Jesus is the Son of God (John 10:32-36). For the third time the Jews sought to stone Him for
blasphemy, specifically for claiming that He, although a man (John 10:33), was equal with God
(John 5:18; 8:59; 10:31). Increasing hostility was aroused by Jesus’ claims.90 In Jesus God has
come in the flesh (John 1:1, 2, 14). Jesus quoted Psalm 82:6, arguing that since the Psalms used
the word gods to refer to men, why should Jesus not claim to be the Son of God?7 Jesus called
the Jews to faith based on His works and on His being one with the Father in mission and
purpose (John 10:30). As He had done throughout the gospel, Jesus appealed to His works.
Because He did the works of the Father, He was who He claimed to be. If He had not done the
works of the Father, He would not have been the Son. Nevertheless, they do not know Him as
God’s Son because they do not know who the Father is. If they had known the Father, they

5
Paul P. Enns, the Moody Handbook of Theology (Authentic Books: Secuderabad: 2011), Pg. 135.
6
Paul P. Enns, the Moody Handbook of Theology (Authentic Books: Secuderabad: 2011), Pg. 135.
7
Dr. Julian Michael, Johannine Literature (Miami International seminary: Texas: 1998), Pg. 85-86.
would recognize the Son through His works. The Jews regarded His claim as blasphemy, so they
repeated their attempts to stone Him. At this point, Jesus’ public ministry was complete.8
4.4. Son of God
Son of God, the messianic presentation plays an important part. The over-all impression of the
gospel is that Jesus is the Messiah, not in the sense of current speculations, but in a new spiritual
sense which is unintelligible apart from the filial consciousness of Jesus.9
In the Johannine epistles Messiah has become an accepted title. The combination ‘Jesus Christ’
occurs in 1 John 1:3; 2:1; 3:23; 4:2; 5:6; 5:20; 2 John 7. But the most important testimony in 1
John concerns those who were denying that Jesus is the Messiah (2:22; 4:3, cf also 2 Jn. 7). Most
exegetes think that some early form of docetism is here in view which distinguished the human
Jesus from the heavenly Christ and centred faithin the latter. John is clear that such a distinction
is not only not permissible, but is an evidence of antichrist (4:3). He insists that it is integral to
Christian faith to accept that Jesus is the Messiah (5:1). His Christology is in line with the other
strands of early Christian thought, as will be clear in the following discussions. Linked with the
messianic concept, there is the same emphasis on the Son of God in 1 John as seen above in the
gospel (cf. 1 Jn. 1:3; 2:22ff.; 3:8; 3:23; 4:15; 5:10, 13, 20).10
5. The world
5.1. The world in Darkness
In the Synoptics hamartia was employed of acts of sin, manifestations of sin. In John there is a
greater emphasis placed upon the principle of sin. The Holy Spirit is to convict the world of sin
(not sins) (16:8). Sin is a principle that in this instance manifests shelf in unbelief in Christ.
Everyone who lives in the practice of sin is in bondage — she or he is a slave of sin (8:34).
"Human sin is servitude to demonic power and therefore complete separation from God.""
Unless people believe that Jesus is the Christ, they will die in their sins (8:24).11 And the
character of the sinful world is darkness. But God has not abandoned the world. The light is
shining in the darkness, i.e., through the Logos God has pierced the darkness with the light of
supernatural revelation; and black as the darkness is, it has failed to quench the light (L5). Jesus
refers to his mission in similar terms. He tells people that the light is to be them a little longer
8
Dr. Julian Michael, Johannine Literature (Miami International seminary: Texas: 1998), Pg. 85-86.
9
Donald Guthrie, New testament Theology (Inter Varsity press: Illinois: 1981), Pg. 245.
10
Donald Guthrie, New testament Theology (Inter Varsity press: Illinois: 1981), Pg. 245-246.
11
George Eldon Ladd and Donald A. Hagner, A Theology of the New Testament (William B. Eerdmans Publishing
Company: 1993), Pg. 246.
and they must walk while they have the light, lest, by refusing the light, the darkness engulf the.
The person who refuses the Light stumbles blindly in darkness, not knowing where he or she is
going. Only by believing in the light can people become children of the light (12:36).12
5.2. The world under the Satan
Jesus explains why the unbelievers commit sin; it is because their origin is from the Devil
(John 8:44). Because they are children of their father, the Devil, it is natural that they commit the
desires of their father.13 Because the Devil is a liar from the beginning, it is natural that the
Devil’s spiritual descendants should reject Christ who is the Truth. John continues this theme in
1 John 3:8 when he states, “The one who practices sin is of the devil.” There is a spiritual
relationship between the Devil and the one who habitually practices sin. But Christ came to
destroy the power of the Devil so that the one believing in Christ need not live in spiritual
bondage to the Devil (1 John 3:9). Jesus rendered judgment upon the Devil and broke his power
(John 16:11).14
6. The understanding Christian community:
That the mission of Jesus was outward-looking goes without saying, but in John’s
presentation of His teaching, this feature is brought into sharp focus. One of the key sayings is,
“I, when I am lifted up from the earth, will draw all men to myself” (John 12:32). This at once
links the idea of an emerging community with the Passion. There can be no Church that is not
based on the death and Resurrection of Jesus.15
6. 1. The Shepherd allegory: symbol

The use of the shepherd image to express the relationship between God and His people is
not original. Many traces of it occur in the OT (e.g., Ps 23; Isa 40:11; Jer 23:1; Ezek 34:11).
Jesus developed the idea to illustrate the special relationship between Himself and the Church.
The word “flock” (poimne) is used (John 10:16) to describe the community of those who are said
to be possessed by Jesus Christ. The distinction between the flock and different folds within the
flock is important in the context of the Jewish and Gentile controversy that developed within the
Early Church. The major significance of the Shepherd allegory is the centrality of Christ. He laid

12
George Eldon Ladd and Donald A. Hagner, A Theology of the New Testament (William B. Eerdmans Publishing
Company: 1993), Pg. 246-265.
13
Paul P. Enns, The Moody Handbook of Theology (Authentic Books: Secuderabad: 2011), Pg. 139.
14
Paul P. Enns, the Moody Handbook of Theology (Authentic Books: Secuderabad: 2011), Pg. 139.
15
https://www.biblegateway.com/resources/encyclopedia-of-the-bible/Johannine-Theology.
down His life for His sheep. He knows His sheep and is known by them. He possesses His sheep
and has a deep sense of urgency in bringing all His sheep into the flock. This accords well with
the commission of Jesus as recorded in the synoptic gospels (Matt 28:18ff.).16

6. 2. The Vine allegory

The essential oneness of the Vine with its branches serves as an admirable illustration of the
corporate nature of the Church. The basis of the unity of the branches rests in the common
dependence of each upon the Vine, i.e., Christ. The figure of speech draws attention to the
Church as an organism rather than as an organization. In the teaching of Jesus the relationship of
each member to the Vine is of more importance than their relationship to one another. The idea
of abiding in the Vine is the essential qualification for membership in the Christian community.17

6. 3. Mission teaching

The prayer of Jesus in John 17 (often known as the High Priestly prayer) is significant for
several reasons, but for none more important than the close identification of the mission of the
disciples with the mission of Jesus (“as thou didst send me into the world, so I have sent them
into the world,” 17:18. The implications are farreaching, for the disciples’ work is described as a
continuation of the mission of Jesus. Frequently John records the expression “he whom the
Father has sent,” and if the disciples are to be commissioned with the same burning sense of
purpose, they are linked together in a corporate aim. Both the mission of Jesus and of the
disciples is aimed to gather into one the children of God that are scattered abroad (John
11:51, 52). This emphasis on oneness is brought to focus in 17:20. Such oneness can exist only
in an integrated community devoted to a common purpose.18

7. Major Themes in Johannine Theology

7.1. The Mission of Jesus

According to John, there are two aspects of the mission of Jesus — sending and glorifying. Many
scholars comment on sending, rather than glorifying. Whereas the formulation in the other
Gospels emphasizes proclamation, John’s formulation is broader and in some ways more

16
https://www.biblegateway.com/resources/encyclopedia-of-the-bible/Johannine-Theology.
17
https://www.biblegateway.com/resources/encyclopedia-of-the-bible/Johannine-Theology.
18
https://www.biblegateway.com/resources/encyclopedia-of-the-bible/Johannine-Theology.
fundamental. The wording is also found in Jesus’s high priestly prayer in John 17:18, where
Jesus explicitly speaks of sending the disciples ‘into the world. The Johannine theology of
mission demonstrates the powerful and interesting transformation of the roles of Jesus and the
disciples “The Gospel of John falls rather neatly into two distinct parts. The first 12 chapters
present the earthly Jesus’ mission to the Jews while chapters 13 through 21 depict the mission of
the exalted Jesus to the world. The sent one turns sender (20:21); the one who came now returns
to where he came from (16:28); and the shepherd appoints an under-shepherd (21:15-19).” And
also Johanine theology narrates symbolism and reality. It depicts rich imageries: “I am the Bread
of Life” (John 6:35); “I am the world’s light” (John 8:12); Gate for the sheep, the good shepherd
(John 6-18); Resurrection and Life (John 11:25-26).19
7.2. The Mission of the Disciples
Howard Baker uses the agent motif to understand the mission of disciples rooted in the mission
of Jesus. “Just as Jesus’ communion with the Father never ceased during his mission, so the
disciples’ communion with Jesus is vital to their fruitful mission, as Jesus said, ‘Apart from me
you can do nothing’ (15:5). It is communion that sustains mission. Some scholars observe the
secondary role of the disciples’ participation in mission. Kostenberger states, “With regard to the
work of Jesus’ followers, it may be concluded that both the revelatory and redemptive aspects of
Jesus’ work in the Fourth Gospel are tied to the unique personal characteristics of Jesus to such
an extent that the disciples can be said to participate in these only in a secondary sense.
However, the humanity of the disciples was in the process of being redeemed and restored.
Although John lifts up Jesus, separation of the mission of Jesus and the mission of the disciples
is not necessary, for part of Jesus’ very own mission is that of the disciples as well.20
7.3. The World and the Church's Mission

The means of the church's mission is the Spirit working through the flesh, the object
of the church's mission is the world. Care must be given at this point. Jesus is sent into the
world (3:16), but the object of his work is to do his Father's will (4:34; 5:30; 17:4 et al.). At his
death he exclaims, "It is finished" (19:30). His work is done.21 He has glorified his Father by
loving the world. Ray Anderson states, "All ministry is God's ministry. Jesus did not come to

19
https://aatfweb.org/2018/11/12/johannine-theology-of-mission-major-themes-and-approaches.
20
https://aatfweb.org/2018/11/12/johannine-theology-of-mission-major-themes-and-approaches.
21
https://aatfweb.org/2018/11/12/johannine-theology-of-mission-major-themes-and-approaches.
introduce his own ministry. His ministry was to do the will of the Father and to live by every
Word that proceeds out of the mouth of God."12 In turn, the call of discipleship is to serve Jesus
(12:26). The disciple who does so will be honored by the Father. Helmut Thielicke, in a carefully
developed argument, maintains that care must be given that theology begins not with the
"Cartesian self," with its subjective tendencies, but with the testimony and work of the Holy
Spirit22

7.4. Sending and the Church's Mission

The themes of the incarnation and the world are closely related to the church's
commission and authority expressed primarily by a theology of "sending." The Greek
verbs for sending, ‘pumpkin’ and apostle in, are used interchangeably in John." God's
mission to the world is carried out through the "sending" of John the Baptist, the Son, the
Spirit, and the disciples, who represent four aspects of a single mission." The ultimate
"sending," though, is of the Son (3: 17), from which the other three gain legitimacy and
significance. In other words, each aspect of the one mission has a Christological focus. Although
the sending of the disciples is central to Jesus, it is preceded by the sending of John the Baptist
by God to bear witness to Jesus and by the sending of the Paraclete by the Father and the Son as
the abiding presence of Jesus in the church after his departure.23

8. Conclusion

After writing this paper, I could understand about theology of John, and also how he approached
to the mission in his literature. He gave more priority to Christ centeredness. John describes
deferent from other gospel writers. He began Jesus life from the beginning. Which means he
discuss Jesus was existed before creation of universe. Through this paper I learn one more thing
that is how to approach people with Gospel of Jesus Christ.

Bibliography

Dr. Michael, Julian. Johannine Literature, Miami International seminary: Texas: 1998.
Enns, Paul P. The Moody Handbook of Theology, Authentic Books: Secuderabad: 2011.

22
https://aatfweb.org/2018/11/12/johannine-theology-of-mission-major-themes-and-approaches.
23
https://aatfweb.org/2018/11/12/johannine-theology-of-mission-major-themes-and-approaches.
Guthrie, Donald. New Testament Theology, Inter Varsity press: Illinois: 1981.
Ladd, George Eldon. and Donald A. Hagner. A Theology of the New Testament, William B.
Eerdmans Publishing Company: 1993.
Moximos, M. The Orthodox study Bible, Thomas nelson: Mexico: 2008.

Webliography
https://www.biblegateway.com/resources/encyclopedia-of-the-bible/Johannine-Theology.
https://aatfweb.org/2018/11/12/johannine-theology-of-mission-major-themes-and-approaches.