HKB
2 f.; iv. 39-42, 48; vi. 29-46; xiv. 11). He is, in short, an omniscient (i. 47-50; ii. 25), omnipotent Being, temporarily sojourning on the earth (iii. 13; xvi. 28).
The dialogue interwoven with these seven signs is closely related in subject to them. It does not aim to repeat remembered Sayings, but follows that literary form which since Plato had been the classic model for presenting the themes of philosophy. The subject-matter is no longer, as in the Synoptics, the Righteousness required by God, the Nature and Coming of the Kingdom, Duty to God and Man. It is the person and function of the speaker himself. Instead of the parables we have allegories: "seven 'I am's'" of Jesus, in debate with "the Jews" about the doctrine of his own person as Son of God.
This uniformity of topic corresponds with a complete absence of any attempt to differentiate in style between utterances of Jesus, or the Baptist, or the evangelist himself, in Gospel or Epistles. Had the writer desired, it is certain that he could have collected sayings of Jesus, and given them a form similar to those of Matthew and Luke. He does not try. The only device he employs to suggest a distinction is an oracular ambiguity at first misunderstood, and so requiring progressive unfolding. The main theme is often introduced by a peculiar and solemn "Verily, verily."
As with the 'signs' the lingering Synoptic sense of progress and proportion has disappeared. At the very outset John the Baptist proclaims to his followers that his own baptism has no value in itself. It is not "for repentance unto remission of sins." It is only to make the Christ "manifest" (i. 19-34). Christ's atonement alone will take away the sin (i. 29), Christ's baptism alone will convey real help (i. 34). Jesus, too, proclaims himself from the outset the Christ, in the full Pauline sense of the word (i. 45-51; iv. 26, etc.). He chooses Judas with the express purpose of the betrayal, and forces on the reluctant agents of his fate (vi. 70 f.; xiii. 26 f.; xviii. 4-8; xix. 8-11).