INTRODUCTION
AUTHORSHIP
The author is the apostle John, "the disciple whom Jesus loved" (13:23; 19:26; 20:2; 21:7,20,24). John 21:24 indicates that this disciple was John. So, most scholars agree that John the apostle is the author of the Gospel of John. He was prominent in the early church but is not mentioned by name in this Gospel--which would be natural if he wrote it, but hard to explain otherwise. John does not name himself as the author of this gospel.
The internal evidence of the Fourth Gospel indicates that the author was a Jew who lived in Palestine. The author was an eyewitness of what he wrote. The author was an apostle. The author was with Jesus from the earliest part of his ministry. John fits all of these characteristics. The author knew Jewish life well, as seen from references to popular Messianic speculations (e.g., 1:20-21; 7:40-42), to the hostility between Jews and Samaritans (4:9), and to Jewish customs, such as the duty of circumcision on the eighth day taking precedence over the prohibition of working on the Sabbath. He knew the geography of Palestine, locating Bethany about 15 stadia (about two miles) from Jerusalem (11:18) and mentioning Cana, a village not referred to in any earlier writing known to us (2:1; 21:2). The Gospel of John has many touches that were obviously based on the recollections of an eyewitness--such as the house at Bethany being filled with the fragrance of the broken perfume jar (12:3). Early writers such as Irenaeus and Tertullian say that John wrote this Gospel, and all other evidence agrees.
The internal evidence of the Fourth Gospel indicates that the author was a Jew who lived in Palestine. The author was an eyewitness of what he wrote. The author was an apostle. The author was with Jesus from the earliest part of his ministry. John fits all of these characteristics. The author knew Jewish life well, as seen from references to popular Messianic speculations (e.g., 1:20-21; 7:40-42), to the hostility between Jews and Samaritans (4:9), and to Jewish customs, such as the duty of circumcision on the eighth day taking precedence over the prohibition of working on the Sabbath. He knew the geography of Palestine, locating Bethany about 15 stadia (about two miles) from Jerusalem (11:18) and mentioning Cana, a village not referred to in any earlier writing known to us (2:1; 21:2). The Gospel of John has many touches that were obviously based on the recollections of an eyewitness--such as the house at Bethany being filled with the fragrance of the broken perfume jar (12:3). Early writers such as Irenaeus and Tertullian say that John wrote this Gospel, and all other evidence agrees.
The external evidence that John the apostle wrote the Fourth Gospel is very strong. Tertullian, Polycarp, Apollinaris, Irenaeus, Origen and Clement of Alexandria all regarded John as the author. Those closest to the first century agree that John, the apostle, wrote the Fourth Gospel.
John and Andrew were the first of the apostles to become followers of Jesus. John was one of the inner circle of apostles along with Peter and James. John was a fisherman by trade. Jesus called John to become a fisher of men. John’s Greek is some of the simplest in the New Testament; however, the teachings and insights into the nature of God and Jesus are some of the most profound.
DATE AND PLACE OF WRITING
In general, two views of the dating of this Gospel have been advocated:
1. The traditional view places it toward the end of the first century, c. A.D. 85 or later
2. More recently, some scholars have suggested an earlier date, perhaps as early as the 50s and no later than 70.
Based on the testimony of Irenaeus, who lived in the second century, the fourth gospel could not have been written later than A.D. 98. Irenaeus was a disciple of Polycarp, who, in turn, had been a disciple of the apostle John. Most scholars date the gospel between A.D. 80 to 95. Since the exact date cannot be ascertained, these dates fit into the life of John and should be accepted.
Irenaeus wrote that John wrote the Fourth Gospel while living in Ephesus. Most scholars agree that John wrote the Fourth Gospel in Ephesus. There is disagreement as to whether John wrote the gospel before or after he was banished to the island of Patmos or after he returned from Patmos. Because of John's age, it is quite probable that he wrote the gospel before he was exiled to Patmos; however, this cannot be ascertained with certainty.1. The traditional view places it toward the end of the first century, c. A.D. 85 or later
2. More recently, some scholars have suggested an earlier date, perhaps as early as the 50s and no later than 70.
Based on the testimony of Irenaeus, who lived in the second century, the fourth gospel could not have been written later than A.D. 98. Irenaeus was a disciple of Polycarp, who, in turn, had been a disciple of the apostle John. Most scholars date the gospel between A.D. 80 to 95. Since the exact date cannot be ascertained, these dates fit into the life of John and should be accepted.
The later date may be supported by reference to the statement of Clement of Alexandria that John wrote to supplement the accounts found in the other Gospels (Eusebius, Ecclesiastical History, 6.14.7), and thus his Gospel is later than the first three. It has also been argued that the seemingly more developed theology of the fourth Gospel indicates that it originated later.
The earlier date has found favor because it has been felt more recently that John wrote independently of the other Gospels. This does not contradict the statement of Clement referred to above. Also, those who hold this view point out that developed theology does not necessarily argue for a late origin. The theology of Romans (written c. 57) is every bit as developed as that in John. Further, the statement in 5:2 that there "is" (rather than "was") a pool "near the Sheep Gate" may suggest a time before 70, when Jerusalem was destroyed. Others, however, observe that John elsewhere sometimes used the present tense when speaking of the past.
Here is a typical and "traditional" Order of writing of the New Testament books.The earlier date has found favor because it has been felt more recently that John wrote independently of the other Gospels. This does not contradict the statement of Clement referred to above. Also, those who hold this view point out that developed theology does not necessarily argue for a late origin. The theology of Romans (written c. 57) is every bit as developed as that in John. Further, the statement in 5:2 that there "is" (rather than "was") a pool "near the Sheep Gate" may suggest a time before 70, when Jerusalem was destroyed. Others, however, observe that John elsewhere sometimes used the present tense when speaking of the past.
PURPOSE OF WRITING
The purpose of the fourth gospel is stated very clearly by the writer himself in John 20:30-31, “Many other signs therefore did Jesus in the presence of the disciples, which are not written in this book: but these are written, that ye may believe that Jesus is the Christ, the Son of God; and that believing ye may have life in his name.”
This gospel may be called the Gospel of the Incarnation. The emphasis is on the truth that Jesus Christ is the Word made flesh, the Son of God. Jesus is the One sent from the Father. Jesus is the Bread of Life come down from heaven. Jesus is the One who has life in himself. Jesus is the Light of the world. Anyone who wants to know what God is like has only to look at the life and teaching of Jesus, for he is divine.
Some interpreters have felt that John's aim was to set forth a version of the Christian message that would appeal to Greek thinkers. Others have seen a desire to supplement (or correct) the Synoptic Gospels, to combat some form of heresy, to oppose the continuing followers of John the Baptist or to achieve a similar goal.
He may have had Greek readers mainly in mind, some of whom were being exposed to heretical influence, but his primary intention was evangelistic. It is possible to understand "may believe" in the sense of "may continue to believe"--in which case the purpose would be to build up believers as well as to win new converts.
For the main emphases of the book see the following verses 1:4,7,10,14,19,49; 2:4,11; 3:27; 4:34; 6:35; 13:1-17:26; 13:31; 17:1-2,5; 20:31.
Some interpreters have felt that John's aim was to set forth a version of the Christian message that would appeal to Greek thinkers. Others have seen a desire to supplement (or correct) the Synoptic Gospels, to combat some form of heresy, to oppose the continuing followers of John the Baptist or to achieve a similar goal.
He may have had Greek readers mainly in mind, some of whom were being exposed to heretical influence, but his primary intention was evangelistic. It is possible to understand "may believe" in the sense of "may continue to believe"--in which case the purpose would be to build up believers as well as to win new converts.
For the main emphases of the book see the following verses 1:4,7,10,14,19,49; 2:4,11; 3:27; 4:34; 6:35; 13:1-17:26; 13:31; 17:1-2,5; 20:31.
THE FOURTH GOSPEL AND THE SYNOPTIC GOSPELS
When one reads the gospels of Matthew, Mark and Luke, he sees that they are different from the gospel John wrote. Matthew, Mark and Luke are similar in presenting the life of Jesus in a chronological way; however, John does not cover as many events in the life of Jesus and goes into more detail on what he does cover. Since Matthew, Mark and Luke are similar, they are called the synoptic gospels. Since John is different in this respect, his gospel is referred to as the Fourth Gospel. There are many parallels in the gospels. In each of the other gospels, there are some things the other writers did not include. The Holy Spirit as he guided Matthew, Mark, Luke and John gave the life of Jesus in such a way that one can come to believe in Jesus as the Son of God and can know everything about Jesus that one needs to know in order to live a faithful Christian life and go to heaven.
John is different from other gospels. It’s clear from the first few paragraphs that John broke sharply from the style of Matthew, Mark, and Luke. The other Gospel writers focused on events, following Jesus through the bustling marketplaces and villages.
Unlike them, John assumed readers knew the basic facts about Jesus. Instead of focusing on facts, he mulled over the profound meaning of what Jesus had said and done. The book of John reads as if it were written under a great, shady tree by an author who had lots of time for reflection.
In his first sentence, John highlights Christ’s nature. There are no Christmas scenes here: no stables, shepherds, or wise men. John tells nothing of Jesus’ birth and youth. He introduces him as the adult Son of God. After an eloquent prologue, the book shows John the Baptist humbly pointing to Jesus, “the thongs of whose sandals I am not worthy to untie” (John 1:27).
God Breaks the Silence. He spoke in the only way we could truly understand. The Word became flesh and made his dwelling among us. John 1:14
Unless a person communicates to you, in speech or gestures or even facial expressions, you can’t get to know him or her. What goes on behind the mask of skin will always remain a mystery.
God, too, was a mystery until he broke his silence. He spoke once, and all creation sprang to life—quasars, oceans, whales, giraffes, orchids, and beetles. He spoke again, says John, and this time the Word took the form of a man, Jesus Christ. John’s book tells the story of that Word who became flesh.
Jesus Sent with a Mission. John selected vignettes from no more than 20 days in Jesus’ life, and arranged them so that they present a Messiah who knows “where I came from and where I am going” (John 8:14). Jesus was not simply a “man who fell to earth,” but God’s Son, sent to do the work of the Father. His repeated references to the One “who sent me” give a cadence to the book.
According to John, Christ participated in the original creation act. But later he was sent to earth as the Word, the sum of all that God wanted to say. God spoke in the only way we could truly understand: by becoming one of us.
So, "How to Read John?" New Christians often turn to the book of John because it spells out so clearly the basics of the faith. Jesus proves who he is, diagnoses humanity’s problems, and bluntly describes what is necessary for conversion. You will likely recognize familiar verses and phrases in this remarkable book (such as Jesus’ “I am” sayings).
John selected seven “signs” or miracles (five of which aren’t reported elsewhere) and built a story around them. As you read John, note how the author weaves together his story and its meaning.
It’s best to read John in units. Don’t just read a paragraph or a chapter. Follow the boldface sectional headings and read a complete section, both the action and the commentary on it. John does not primarily relate events; he interprets those events.
Look carefully for the audiences Jesus addresses. Is he talking to his disciples? To his opponents? To the large crowds? He treats each audience differently.
John is different from other gospels. It’s clear from the first few paragraphs that John broke sharply from the style of Matthew, Mark, and Luke. The other Gospel writers focused on events, following Jesus through the bustling marketplaces and villages.
Unlike them, John assumed readers knew the basic facts about Jesus. Instead of focusing on facts, he mulled over the profound meaning of what Jesus had said and done. The book of John reads as if it were written under a great, shady tree by an author who had lots of time for reflection.
In his first sentence, John highlights Christ’s nature. There are no Christmas scenes here: no stables, shepherds, or wise men. John tells nothing of Jesus’ birth and youth. He introduces him as the adult Son of God. After an eloquent prologue, the book shows John the Baptist humbly pointing to Jesus, “the thongs of whose sandals I am not worthy to untie” (John 1:27).
God Breaks the Silence. He spoke in the only way we could truly understand. The Word became flesh and made his dwelling among us. John 1:14
Unless a person communicates to you, in speech or gestures or even facial expressions, you can’t get to know him or her. What goes on behind the mask of skin will always remain a mystery.
God, too, was a mystery until he broke his silence. He spoke once, and all creation sprang to life—quasars, oceans, whales, giraffes, orchids, and beetles. He spoke again, says John, and this time the Word took the form of a man, Jesus Christ. John’s book tells the story of that Word who became flesh.
Jesus Sent with a Mission. John selected vignettes from no more than 20 days in Jesus’ life, and arranged them so that they present a Messiah who knows “where I came from and where I am going” (John 8:14). Jesus was not simply a “man who fell to earth,” but God’s Son, sent to do the work of the Father. His repeated references to the One “who sent me” give a cadence to the book.
According to John, Christ participated in the original creation act. But later he was sent to earth as the Word, the sum of all that God wanted to say. God spoke in the only way we could truly understand: by becoming one of us.
So, "How to Read John?" New Christians often turn to the book of John because it spells out so clearly the basics of the faith. Jesus proves who he is, diagnoses humanity’s problems, and bluntly describes what is necessary for conversion. You will likely recognize familiar verses and phrases in this remarkable book (such as Jesus’ “I am” sayings).
John selected seven “signs” or miracles (five of which aren’t reported elsewhere) and built a story around them. As you read John, note how the author weaves together his story and its meaning.
It’s best to read John in units. Don’t just read a paragraph or a chapter. Follow the boldface sectional headings and read a complete section, both the action and the commentary on it. John does not primarily relate events; he interprets those events.
Look carefully for the audiences Jesus addresses. Is he talking to his disciples? To his opponents? To the large crowds? He treats each audience differently.
OUTLINE OF THE GOSPEL OF JOHN
I. The Self Revelation Of Christ To The World, 1:1-12:50
A. The Proclamation, 1:1-18
B. The Testimony To Christ, 1:19-2:12
1. Testimony Of John, 1:19-34
2. Testimony Of Disciples, 1:35-51
3. Testimony Of Signs, 2:1-12
C. The Work Of Christ, 2:13-4:54
1. In Judaea (Nicodemus), 2:13-3:36
2. In Samaria (Woman At The Well), 4:1-42
3. In Galilee (Nobleman's Son), 4:43-54
D. The Conflict, 5:1-12:50
1. The Prelude, 5:1-6:71
a. In Jerusalem, (Father And Son), 5:1-47
b. In Galilee (Christ And Men), 6:1-71
2. The Great Controversy, 7:1-12:50
a. The Revelation Of Faith And Unbelief, 7:1-10:42
(1) The Feast Of Tabernacles, 7:1-8:59
(2) The Feast Of Dedication, 9:1-10:42
b. The Decisive Judgment, 11:1-12:50
(1) The Final Sign And Its Issues, 11:1-57
(2) The Close Of Christ's Public Ministry, 12:1-50
II. The Self Revelation Of Christ To The Disciples, 13:1-21:25
A. The Last Ministry Of Love, 13:1-17:26
1. The Last Acts Of Love, 13:1-30
2. The Last Discourses, 13:31-16:33
a. In The Chamber, 13:31-14:30
b. On The Way, 15:1-16:33
3. The Prayer Of Consecration, 17:1-26
B. The Victory Through Death, 18:1-20:31
1. The Betrayal, 18:1-11
2. The Double Trial, 18:12-19:16
3. The End, 19:17-42
4. The New Life, 20:1-31
C. The Epilogue, 21:1-25
1. The Lord And The Body Of Disciples, 21:1-14
2. The Lord And Individual Disciples, 21:15-23
3. Concluding Notes, 21:24-25
The Gospel of John shows us many of Jesus’ signs. These signs are meant to point us to who Jesus is so that we might believe. Whether it is turning water to wine or turning over tables in the Temple, everything John shows Jesus doing is meant to help us believe that Jesus is the Son of God who died for our sins.
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