Life is the unifying theme par excellence in John's Gospel and represents the writer's ultimate hope for the reader. If one accepts Jn 20:31 as the original ending to the Gospel, we find that the Gospel is essentially framed by this theme: "In him was life" (1:4), and "that through believing.you may have life in his name" (Jn 20:31). Thus, for the author, the logoV becomes flesh for the express purpose of bringing true life to humanity.

Background of the Gospel's Theme of Life

The theme of life also actively links the Prologue (Jn 1:1-18) to the creation account in Genesis. (Brown, 26). God speaks creation into existence (Gen. 1:3) with light (closely associated with life in John's Gospel) being the first element of creation. The descent of the logoV, then,represents a type of new creation or re-creation; a second and greater intervention into the natural order. God's intervention seeks to reverse the outcome of the original creation account where humanity was not allowed to eat of the tree lest they "live forever" (Gen. 4:22). God now directly enters time and space to redeem creation with new life.

John's emphasis on life becomes apparent when one compares his utilization of the concept with the synoptic gospels. The Evangelist's use of the term zaw is more than fivefold that of either Matthew, Mark or Luke. The author also at times employs the word yuch for life, particularly when he is speaking about the giving up of life (for example, in the Good Shepherd discourse in Chapter 10). This word for life implies the gift of one's entire human person or "soul" for the cause at hand, such as the giving of one's life (yuch) for one's friends (Jn 15:13). (See TDNT IX, 638-639.) The author is just as free with his images of death and dying to juxtapose the life eternal offered by God and death offered by the world (particularly natural death). He also at times uses apollumi for death, translated as "perish" in the NRSV. For the author, to perish implies that one is "lost" (an implication of the word "apolutai" if one does not believe in Jesus such as in Jn 3:16).

Encounter with Nicodemus

Beyond the Prologue, the Gospel's first elaboration on the theme of life occurs during the encounter with Nicodemus (Chapter 3) through a contrast of the life offered by Jesus with natural life as Nicodemus understands it. During this dialogue, it becomes apparent that the life Jesus offers does not simply represent a physical existence (physical existence being something the author more closely associates with yuchn) but in the more profound "life eternal" (zwhn aiwnion) beginning with a birth "from above" (anwqen). Despite its situation within the discourse with Nicodemus, the Evangelist does not display disdain for a natural existence in favor of some "otherworldly" eternal life. Throughout the Gospel, Jesus simultaneously remains the source of both natural life and eternal life. For example, the reader finds that the royal official's son in Chapter 4 was "at the point of death" (Jn 4:47), when Jesus restores natural life through his spoken word. Jesus raises Lazarus to natural, physical life in Chapter 12.

Jesus' Discourse After Healing the Invalid

A further elaboration of the author's idea of zwhn aiwnion occurs in Jesus' discourse in Chapter 5. For the Evangelist, eternal life is participation in the life of God, which in turn has been granted to the Son (Jn 5:26). The "mutual abiding" described in 15:4 implies that as the Son and the Father are personally and intimately connected, so is the one who believes in Jesus (see Talbert, Reading John, 139). Since the Son comes into the world expressly to convey this life to humanity (Jn 10:10), its aim is an intimate relationship between the Father, the Son and those who believe. This relationship is not only a future eventuality, but is possible for the believer in the present as well: "anyone who hears my word and believes him who sent me has (present tense) eternal life, and does not come under judgment, but has passed (past tense) from death into life."-Jn 5:24. (See Talbert, 126.)

The Bread of Life Discourse

The next significant development in the author's notion of life comes in Chapter 6 and Jesus' disclosure that he is the bread of life. Bread already comes with its own rich symbolism in the Hebrew Scriptures. Bread is both the staff of life and, when coupled with water, provides life's basic source of existence (Isa. 3:1). It has a ritual use in Judaism and was symbolically linked to the manna of the Exodus. (HCBD, 154) Combining the already rich symbol of bread with the author's concept of eternal life reinforces the reader's vital need for eternal life. Just as Jesus offers his followers living bread superior to the manna given by God through Moses (Jn 6:49) so now Jesus offers a life that is superior to the natural existence that ends in death. We discover that eating the flesh of the Son of Man and drinking his blood is the means by which life is transmitted from the Son to the believer (Jn 6:54-57). The believer enters into the life of the Son and by implication, the relationship the Son has with the father (Brown, 292). The eternal life has elements the believer possesses now as well as elements promised for the future (Jn 6:54). Jesus' words (that also seem connected to the bread and, naturally, to the person of Jesus) also become a source of eternal life (Jn 6:68).

The Raising of Lazarus

The next significant development of this theme is in the raising of Lazarus. For the reader, the death of Lazarus brings a sense of tension and irony to the text. Lazarus is one "whom (Jesus) love(s)" (Jn 11:3) yet suffers a physical death. In his case, eternal life does not appear to have functioned properly and it becomes apparent that physical death is not an excluded possibility for one receiving eternal life. For Thomas this event represents a "beginning of the end" for Jesus and his followers (Jn 11:16), for he fears that they may too suffer death as a result of their trip to Bethany. However, Lazarus is raised, demonstrating again that Jesus is the source of both physical life in this world and eternal life in this world and the next.

The Crucifixion

As the creative source of life, it would seem antithetical for "life itself" to die in the Gospel, thus making the death of Jesus difficult to explain without admitting that death had triumphed over life. The author confronts this issue by showing that Jesus is still in control and willingly lays down his life and has the power to take it up again (Jn 10:18). While it is "the Jews" who are constantly trying to kill Jesus throughout the Gospel, it is ultimately Jesus who maintains control over life and is never conquered by death. The resurrection represents the ultimate triumph over death in all its meanings. Jesus remains the source of life and truly has the power to take up life again.

Post-Resurrection Accounts

The post-resurrection accounts present final clarification as to the believer's destiny. The Evangelist does not see eternal life strictly in non-physical, spiritual terms. Jesus can be touched (Jn 20:17,27) breathes (Jn 20:22), and perhaps eats (Jn 21:13). Conversely, Jesus' body appears to have passed through his grave clothes and Jesus also appears in a room despite locked doors (Jn 20:19, 26). His body has not been resuscitated like Lazarus' but rather "glorified" as had been promised earlier in the Gospel. Those who come to recognize Jesus' resurrection (Jn 20:8,16,20) come to their life eternal: "To know.the only true God, and Jesus Christ."(Jn 17:3).

In summary, the Gospel's discussion of life is an important element in understanding the Evangelist's thought and goals. The Gospel's discussion of life is the linchpin that unifies many of his other themes, metaphors and symbols.