Bruce G. Schuchard retells the Gospel of John as a modern evangelist weaving his insightful comments into the Gospel’s narrative warp. Exegetical gems further enrich the Gospel’s rich tapestry.
The Word is the central focus and dominant theme of the Gospel of John, according to Schuchard. The prologue, rather than tacked onto the Gospel, is integral to the overall message that John conveys. Here, Schuchard stands apart from the majority of Johannine scholars, for whom the prologue is an early piece of independent teaching. Throughout the Gospel of John, Jesus is the Word in his person and work. He is God’s Word who speaks God’s word. God can be known only through the Word. When Jesus speaks, God speaks. “God speaks when he who is God’s Word comes from him whose Word the Word is” (5). Schuchard stresses this point, repeatedly referring to Jesus as the Word Made Flesh. The Word Made Flesh cleanses with his earthly blood and heavenly water, transforms water into wine, speaks of birth “from above” (ἄνωθεν) of heavenly “water, which is the Spirit” (ὕδατος καὶ πνεύματος), etc.
Schuchard divides the Gospel into nine chapters: (1) The Prologue (1:1–18), (2) A First Journey to Jerusalem in Anticipation of the Coming of His Hour (1:19–3:36), (3) A Second Journey to Jerusalem in Anticipation of the Coming of His Hour (4:1–5:47), (4) A Third Journey to Jerusalem in Anticipation of the Coming of His Hour (6:1–10:42), (5) A Troubled Thomas and a Dead Man Rises (11:1–57), (6) The Beginning of the Final Week and Arrival of His Hour (12:1–50), (7) The End of the Final Week and the Accomplishment of His Hour (13:1–19:42), (8) A Dead Man Rises and a Troubled Thomas (20:1–31), (9) The Epilogue (21:1–25). Schuchard briefly retells each narrative in the Gospel. Nicodemus (John 3:1–21), for example, covers only three pages, one of which is footnotes. A great deal is packed into relatively few words, though. Schuchard draws insightful, sometimes surprising connections between different narratives in the Gospel. “A bath becomes a beverage. For a final bath and a final beverage, a baptismal flood of the Spirit and a paschal feast of victory, will both come when the Bridegroom (3:29) sheds his blood. As is only right, the best will be saved for last (2:10)” (19).
Schuchard’s style is unique, academic insight dressed in short, almost poetic language, adding a particular rhythm to his cadence. Consider, for example, Schuchard’s concluding remarks on the cleansing of the temple: “He will do what he has come to do that only he can do. On the day of the feast that defines his end, when its end is served and it sees its end, the result will be what was its end, a feast that knows no end” (21). Schuchard uses this linguistic style throughout his narration. The customary academic style is left to the copious notes, themselves a treasure trove. Skimming the book quickly is a challenge. Walk, do not run. You will get dizzy.
Though short, this book is deep. Elephants and babes, scholars and students will benefit greatly from Schuchard’s retelling the Gospel of John. Read the book slowly, though, thoughtfully, and in short measures. Savor the experience.
Justin Kane
Pastor, Grace Evangelical Lutheran Church
Waterloo, Iowa