The true purpose of Scripture is to learn about Jesus.
There is no parallel between the first sign at the wedding and the feeding of the multitude in John’s Gospel.
Kostenberger believes that 7:53-8:11 was not part of John’s original Gospel.
John’s Gospel played little or no role in the development of the church’s trinitarian theology.
Koestenberger states that the concept of the divine Logos probably comes from John’s background in Greek philosophy.
John’s Gospel starts off just like the Synoptics with a reference to the birth and ministry of Jesus.
John’s Bread of Life discourse pictures Jesus as the source and giver of all true spiritual life.
John’s Gospel calls for people to know the truth, but there is little or no emphasis on doing it.
Jesus’ conversation with his brothers in John 7 reveals the final rejection of Jesus as members of his own family misunderstand him.
Which signs occurred in Galilee according to Koestenberger?
John’s Gospel is the only Gospel to describe Jesus as the Lamb of God.
According to Koestenberger, being born by the water and the Spirit in John 3 probably refers to a single event: spiritual rebirth.
Koestenberger states that the conversation between Jesus and Nicodemus is actually an acute power struggle.
Carson sees Jesus’ response to Mary in John 2:4 as a rebuke.
Koestenberger portrays the conversation between Jesus and Nicodemus as simply a quiet discussion between two teachers of equal status.
Carson believes that the turning of the water into wine at the wedding in Cana is a foreshadowing of the Messianic banquet.
Jesus as the Bread of Life has obvious connections to Moses’ miracle of manna.
In John’s Gospel, Jesus charged his opponents with what today might be called “bibliolatry.”
Koestenberger considers Jesus’ walking on the water as on of the miraculous signs of John’s Gospel.
What two things are significant about the way Jesus proceeds to heal the lame man?
When was the Feast of Tabernacles celebrated?
What is the doctrine of “transubstantiation”?
Koestenberger claims that the events in John 2 represent Jesus as the restorer of Israel.
What feast is described by Josephus as the holiest and greatest among the Jews?
John places the cleansing of the Temple at the end of Jesus’ ministry like the Synoptics.
According to Koestenberger, John’s Gospel presents the ministry of Jesus as lasting approximately three years.
Several times in John’s Gospel John mentions that people respond in certain ways out of “fear of the Jews.”
The Feast of Tabernacles came to be associated with eschatological hopes.
Which of the following Jewish festivals are featured in John’s Gospel? (choose all that apply)
The feast of Tabernacles is not associated with eschatological hopes.
Koestenberger claims that John 1:5 should be read as:
John places the cleansing of the Temple early in Jesus’ ministry instead of at the end like the Synoptics.
John’s presentation of the feeding of the multitude is comparable to the miraculous feedings in the lives of Moses and Elisha.
Koestenberger describes the prologue of John as the glasses through which John wants his readers to see Jesus.
Jesus nevers defends himself during the sabbath controversies.
To understand properly Jesus’ call of disciples in John’s Gospel, one needs to have the help of the Synoptics for background.
Köstenberger considers Jesus’ walking on the water as one of the miraculous signs of John’s Gospel.
According to Koestenberger, the proper background for Jesus’ statement that one must be born “by the water and by the Spirit” is the reference in Ezekiel 37 to God’s cleansing of Israel and his placing of the Holy Spirit in their hearts.
Koestenberger states that the concept of the divine Logos is most likely traced back to Old Testament concepts.
Carson states that when Nathaniel called Jesus “Son of God,” he meant to convey the divine nature of Jesus as the Incarnate Word.
Ultimately, the proof of Jesus’ messiahship is the fact that God raised him from the dead.
What is foremost in Jesus mind (during the feeding of the five thousand) is his preparation and instruction of his disciples.
John 5 and 6 have this in common–they both deal with conflict.
Koestenberger thinks it is possible to find aspects of the doctrine of transubstantiation in John 6.
According to Koestenberger, John’s understanding of Logos is exactly the same as the Jewish concept of personified Wisdom.