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The Jewish Gospel of John: Discovering Jesus, King of All Israel
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The Jewish Gospel of John is not, by any standard, another book on Jesus of Nazareth written from a Jewish perspective. It is an invitation to the listener to put aside their traditional understanding of the Gospel of John and to replace it with another one more faithful to the original text perspective. The Jesus that will emerge will provoke you to rethink most of what you knew about this gospel.
The book is a well-rounded, verse-by-verse rethinking of the fourth gospel. Here is the catch: Instead of treating it as if it was written for 21st-century Gentile Christians, the book interprets it as if it was written for the first-century peoples of ancient Israel.
The book proves what Krister Stendahl stated long time ago: "Our vision is often more abstracted by what we think we know than by our lack of knowledge." Other than challenging the long-held interpretations of well-known stories, the author, with the skill of an experienced tour guide, puts us in the place of those who most probably heard this gospel read in the late first century. Such exploration of a variety of important contexts allows us to recover for our generation the true riches of this marvelous Judean gospel.
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Audible Audiobook
Listening Length: 10 hours and 39 minutes
Program Type: Audiobook
Version: Unabridged
Publisher: Dr. Eli Lizorkin-Eyzenberg
Audible.com Release Date: April 7, 2016
Language: English
ASIN: B01DWQSCAI
Amazon Best Sellers Rank:
I've been a Bible student for most of my life. For that reason I read many commentaries and translations of The Book in order to understand it better and how it informs my life.I had the good fortune to have discovered Eli Lizorkin-Eyzenberg's blog a couple of years ago, and in it was a series on the Book of John. It answered quite a few questions I had about that somewhat puzzling Gospel. Now, those blogs and much more have been included in Dr. Eli's latest book, entitled, The Jewish Gospel of John: Discovering Jesus, King of All Israel. It's written in easy-flowing prose, and reads like having a conversation with a friend. Verse by verse and story by story Dr Eli leads the reader through the historical and cultural roots and word-root meanings.Most of all, it creates an understanding of the Jewish political and social thought at the time, separating the few Jews who held tenuous power under the Roman structure, therefore felt threatened by this man, Jesus, who was an anathema and had such a popular following among the people.Many readers throughout time came to take John's catagoric reference to "the Jews" to understand that the whole Jewish population was responsible for Jesus' crucifixion and death. This idea is strongly refuted by Dr.Eli, as he argues that the small group of Pharisees who actually agitated for Jesus' death were most threatened by his growing popularity and abilities.My favorite part from the book is Jesus interview with the Samaritan Woman at Jacob's well. His explanations and alternate opinion about who she might have been and what it may have meant to the Samaritan readership of John shone a whole new understanding on it He also shines a light on the John 9: healing of the Man born blind, and what it meant to Jesus whole ministry, sets the scene and describes the town of Bethany where Lazarus was raised from the dead, and gives some background for the difference between being washed in the Pool of Bethesda, and in the pool of Siloam.I recommend Dr. Eli's book to anyone who has an abiding interest in the Bible New testament and having a better understanding of it.
In the modern, liberal, academic pursuit of the historical Jesus, the Gospel of John has been marginalized, dismissed, and even ignored as a credible source of information. Even Albert Schweitzer, who I consider one of the greatest Christian theologians, dismissed John's Gospel and focused on the synoptic gospels in his quest for the historical Jesus. John's more spiritual portrayal of Jesus has led many cynics in the academic community to dismiss it as a post-resurrection myth which puts words in the mouth of Jesus based upon the spiritual perspective of the Johannine community which spawned it. Other skeptics dismiss John's Gospel as being influenced by "Pauline" doctrines which have no historical value.The author, Eli Lizorkin-Eyzenberg, a scholar with a Jewish background, gives us a fresh new perspective of John's Gospel. the author claims that the New Testament doesn't need to be rewritten but needs to be read from a Jewish perspective. This book clearly demonstrates how the Gospel of John is thoroughly Jewish and how its author was intimately familiar with the background and environment of Jesus and his earliest Jewish followers.The author points out how the target audience for the gospel were not gentile converts but Israelites living outside of Judea, particularly Samaria and Jews living in the diaspora who had become alienated and marginalized by the more learned and orthodox Judean religious authorities referred to as the "IOUDAIOI". This term has been mistranslated over the years by gentiles as referring to the Jewish people as a whole and, tragically, has been used to demonize Jews. While the IOUDAIOI were the chief antagonists of Jesus in the gospel, Jesus himself and the author of the gospel came from this community. The prologue to the gospel indicates that Jesus belonged to this group but had been rejected by them. The difference between John's Gospel and the synoptic gospels is not a matter of authenticity but a matter of perspective.This book demonstrates how John's Gospel portrays Jesus as the Messiah of the end times who, as the Good Shepherd, would gather the lost sheep of Israel dispersed in foreign lands and unite the Northern Kingdom with the Southern Kingdom to unite Israel as one nation. The gospel drew its messianic vision from the prophets, primarily Ezekiel, Zechariah, and to a lesser extent Isaiah and Daniel. From John's perspective, the IOUDAIOI or Judean authorities are the shepherds who failed to accomplish this by rejecting Jesus and his message. Their control of the Temple and Jerusalem under the terms dictated by the Roman occupation enabled them to prosper at the expense of their fellow Israelites. John's Gospel was directed to a Jewish audience living outside of Judea who had been marginalized, the lost sheep of Israel.Throughout the gospel, Jesus' authority contradicts the authority of the IOUDAIOI. The popular prophet, John the Baptist and the signs and miracles Jesus performed testified that Jesus' authority came directly from God with no human intermediaries. Jesus never abrogated the Law of Moses. His disputes with the IOUDAIOI was in how it should be interpreted. Jesus didn't replace the Law with grace but added grace to the Law. In John's Gospel, salvation no longer comes from the Temple sacrificial system, but in the more accessible person of Jesus. The author of this book points out how there was no separation of body and soul in Judaism. The life is in the body and blood which Jesus bestows upon his followers as symbolized by the sacramental bread and wine.This book demonstrates how John's Gospel must be read against the background of the prophets, particularly Ezekiel, from which much of its imagery is derived. Ezekiel and Zechariah's vision of the future Temple being a source of living water bestowing life to the barren land and the Dead Sea is symbolic of Jesus as the new Temple imparting the life-giving Spirit on his followers. Tthe wind being breathed into the dry bones of Israel and giving them life has its counterpart of Jesus breathing the life-giving Spirit into his disciples. The image of the false shepherds who looked after their own interests who would be replaced by the Lord was used by the gospel's portrayal of Jesus as the Good shepherd who would lead the scattered sheep into the promised land.The author points out a number of Jewish traditions in John's gospel which a casual reader would overlook. Lazarus being raised to life on the fourth day to demonstrate Jesus authority to raise the dead uses the Jewish tradition of a soul hovering over the body for three days, after which, resurrection is impossible. A separate cloth to cover the face of the dead was another tradition unique to Jewish burial customs. The 153 fish caught in the net equals the sum total of the numerical value of the Hebrew letters which spells out "Sons of God". (see also Richard Bauckham)The author also provides a thought provoking theory in regard to Judas Iscariot's motivation in betraying Jesus. Judas may have been a zealot who advocated violent resistance to Roman rule. Judas may have felt that the arrest of Jesus would set in motion a revolt against Roman occupation by which Israel would gain its independence.Based upon the author's insights, I would conclude that John's Gospel could only have been understood and appreciated by a Jewish audience. The prophetic imagery in the gospel would not be fully grasped nor have any meaning to first century gentiles. Only one who was brought up in the Jewish faith could fully apprehend and appreciate the message which the gospel was trying to convey. The author's Jewish background has enabled him to discover this and pass this on to us in this book.In that regard Eli Lizorkin-Eyzenberg has done a superb job in shattering academic assumptions which tend to marginalize John's Gospel in regard to the study of the historical Jesus. John's Gospel gives us an authentic glimpse of what Jesus believed about himself and how he was perceived by his earliest Jewish followers.
My husband and I have sought out literature that explains the "new testament" from the perspective of the times: the context and understanding from when it was written. It is very encouraging that we are finding Jewish authors and scholars that are delving into explaining and teaching the "new testament" with their knowledge and expertise. The Jewish Gospel of John is another one of those books. I have even recommended it to everyone "in my circle". Looking forward to more books like this one.
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