The Gospel According to John

 

Rex Banks

 

 

 

Lesson 9

 

Authorship

 

Both internal and external evidence supports the traditional view that John the apostle wrote the fourth Gospel.  Since about the end of the 18^th century, this view has been challenged by critics who are committed to the position that the doctrine of Christ’s divinity did not develop until after the apostolic age.  Since the fourth Gospel clearly affirms the deity of Christ, these critics insist that it cannot be the work of John the apostle.  Some have seized upon a statement by Eusebius to the effect that Papias spoke of two men named “John” who resided at Ephesus - John the apostle and John the presbyter.  They have argued that the latter is the writer of the fourth Gospel.  There is simply no evidence to support this contention.

 

“(No) one in antiquity, as far as we can tell, ascribed the Fourth Gospel to this other John rather than to the son of Zebedee.  This other John is referred to by Papias, bishop of Hierapolis (c. AD 130) as ‘John the elder’ (or ‘presbyter’) – ‘elder’ being a designation given especially at that time to Christian leaders of the generation next to the apostles” (F. F. Bruce, The Gospel and Epistles of John).

 

Arguments based upon philosophical presuppositions often ignore relevant facts.

 

 

Internal evidence

 

The fourth Gospel concludes by telling us that “the disciple whom Jesus loved” (21:20) “wrote these things” (21:24).

 

·        It was to this disciple that Jesus committed the care of His mother as He was about to die on the cross (19:26) and he was there as a witness when the water and blood poured from Jesus’ pierced side (19:34 ff).

 

·        Since this disciple “was reclining on Jesus breast” at the last Supper (13:23), he was numbered among twelve (Mk 14:20).  Peter is excluded because he addresses a question to this individual (Jn 13:24).  This disciple along with Peter ran to the empty tomb on the morning of the resurrection (20:2-5) and we are told that “he saw and believed” (20:8).  Thus the beloved disciple was not Thomas either (20:24 ff).

 

·        The beloved disciple was one of the seven involved in the miraculous catch of fishes (21:2, 7).  Peter and Thomas were present on this occasion, and since they have been eliminated, this only leaves Nathaniel, “the sons of Zebedee” (James and John - Matt 4:21) and the “two others of His disciples.”  James the son of Zebedee was martyred too early to have written this Gospel (Acts 12:1-2). 

·        The “disciple whom Jesus loved” is linked with Peter in John’s Gospel, (chapters13, 20, and 21) and elsewhere the close connection between Peter and John is evident (Mk 5:37; 9:2; 14:33; Acts 3:1-4:23; 8:15-25; Gal 2:9). This also suggests that John was the beloved disciple, author of the fourth Gospel.

 

·        In view of Peter’s connection with this disciple, it is possible that this was the individual with Peter “who was known to the High Priest” (18:15).  Such a connection with the High Priest may indicate that the disciple in question was from a family of substance, and from Mk 1:19-20 we know that John’s father was an employer.

 

 

External evidence

 

(1)          “(There) is evidence that helps us trace the influence of the Fourth Gospel back to the year 110 AD” (International Standard Bible Encyclopaedia).

 

“The first clear traces of the Fourth Gospel upon the thought and language of the church are found in the Epistles of Ignatius (c 110).  How unmistakable these traces are is shown by the fact that not infrequently this dependence of Ignatius upon John has been used as an argument against the genuineness of the Ignatian letters” (Zahn, Introduction, 3. 176).

 

(2)          Theophilus (ca 170) is the first to mention John by name as the author of the fourth Gospel.  He writes:

 

“And hence the holy writings teach us, and all the spirit-bearing [inspired] men, one of whom, John, says, “In the beginning was the Word, and the Word was with God,” showing that at first God was alone, and the Word in Him.  Then he says, “The Word was God; all things came into existence through Him; and apart from Him not one thing came into existence” (Theophilus to Autolycus 2:22).

 

(3)          Ireneaus (ca 130-200 AD), a student of Polycarp (Against Heresies 3.4) cites about 100 verses from the fourth Gospel and often attributes this material to “John, the disciple of the Lord.”  In his Against Heresies he says:  “Afterwards, John, the disciple of the Lord, who also had leaned upon His breast, did himself publish a Gospel during his residence at Ephesus in Asia” (3.1).

 

In about 170 AD Tatian, a disciple of Justin Martyr, published his Diatessaron, a rearrangement of the four Gospels in the form of one continuous narrative.

 

“In Tatian’s Diatessaron the Gospel of John provided the framework into which material from others Gospels was fitted at appropriate points.  Here then is adequate evidence for the recognition of John’s Gospel as one of the authoritative records of the story of Jesus – indeed as a specially authoritative record” (F. F. Bruce, John).

 

(4)          Eusebius writes that Clement of Alexandria (ca 150 -220 AD) “presented a tradition of the original elders about the ‘order’ of the gospels” and according to Eusebius, Clement affirmed that “John was acquainted with the other gospels, and at the request of his disciples, and by the inspiration of the Holy Spirit, John decided to write a spiritual gospel” (Church History 6.14.7). 

 

“This tells us two important things - John, when deciding what to write, took into account what was already available, so we can assume that he intentionally avoided duplicating the Synoptics; also, he appears to have intentionally delved more deeply into the divine side of Jesus’ teaching, as opposed to describing lots of activity, for instance” (H. R. Reynolds, Pulpit Commentary).

 

(5)          Eusebius also tells us that Origen (d 254 AD) knew from tradition that John was the last of the evangelists to compose his Gospel (Church History 6.25.6). 

 

In the Third Century, Tertullian (d ca 240-250 AD) added this testimony:

 

“First of all, we take the position that the evangelical Testament has as its authors Apostles, upon whom the task of promulgating the Gospel was imposed by the Lord Himself.  And if there are also Apostolic men, they are not on their own, but appear with the Apostles and after Apostles…  Of the Apostles, then, John and Matthew first introduce the faith to us, and of the Apostolic men, Luke and Mark refresh it for us” (Against Marcion 4.2).

 

(6)          The Muratorian Fragment has the following:

 

“The fourth Gospel is that of John, one of the disciples.  When his fellow-disciples and bishops entreated him, he said, ‘Fast ye now with me for the space of three days, and let us recount to each other whatever may be revealed to each of us.’  On the same night it was revealed to Andrew, one of the apostles, that John should narrate all things in his own name as they called them to mind.  And hence, although different points are taught us in the several books of the Gospels, there is no difference as regards the faith of believers, inasmuch as in all of them all things are related under one imperial Spirit, which concern the Lord’s nativity, His passion, His resurrection, His conversation with His disciples, and His twofold advent, - the first in the humiliation of rejection, which is now past, and the second in the glory of royal power, which is yet in the future.  What marvel is it, then, that John brings forward these several things so constantly in his epistles also, saying in his own person, ‘What we have seen with our eyes, and heard with our ears, and our hands have handled, that have we written.’  For thus he professes himself to be not only the eye-witness, but also the hearer; and besides that, the historian of all the wondrous facts concerning the Lord in their order.”

 

(7)          Other relevant materials could be cited but the bottom line is that “by the end of the second century the only people who denied Johannine authorship to the fourth gospel were the so-called Alogoi - (meaning) ‘witless ones,’ ( a term) used by the orthodox as a pun to refer to those who rejected the Logos (the “Word” of John 1:1)...” (Carson et al).

 

(8)          The Rylands manuscript “is a fragment of a papyrus codex containing John 18:31-33, 37 ff... dated on palaeographical grounds around AD 130, showing that the latest of the four Gospels, which was written, according to tradition, at Ephesus between AD 90 and 100, was circulating in Egypt within about forty years of its composition...” (F. F. Bruce, The New Testament Documents: Are They reliable?).  Speaking of the discovery of this manuscript in the 1930s, R. C.  Foster says:

 

“This utterly demolishes the whole structure of radical attack upon the Gospel as of late origin written by someone who lived in a later period and invented out of his imagination his own extravagant claims that Jesus said He was the Son of God.  It is certainly the irony of fate, that the critics, after many decades of attack on the Gospel of John, and after declaring repeatedly that they had discredited it as of late second century origin, should now find themselves face to face with an actual copy of John’s Gospel written shortly after the close of the first century” (Life of Christ).

 

(9)          Many who defend John’s authorship make the point that the writer is completely familiar with Jewish Feasts, Messianic expectation (1:19-28) and Palestine, as well as with Jewish customs and prejudices.

 

·        The writer understands the Jewish attitude towards the Samaritans (4:9) and their exclusive attitude in worship (4:20).  He is familiar with their festivals, rites, religious traditions, Temple practices and prominent personalities (eg 2:13, 23; 6:4;3:25; 7:2, 35, 37; 10:22; 11:49, 55; 13:1; 18:13, 28, 31, 39; 19:31).

 

·        He reveals a familiarity with the land of Palestine and its environs telling us (among other things) that:  the pool in Jerusalem has five porches (5:2); Siloam is translated “Sent” (9:7); Bethany is two miles from Jerusalem (11:18); the Garden of Gethsemane was over Kidron (18:1); there was a paved area outside the praetorium (19:13).

 

·        The author is familiar with Galilee and Samaria (1:44; 2:1, 12; 4:5-6, 11, 20-21). 

 

(10)      The indications are that this account was written by a Palestinian Jew who was actually an eyewitness of the events which he described.  In 1:14 the writer says “we beheld His glory” and in 19:35 he states:  “And he who has seen has testified, and his testimony is true; and he knows that he is telling the truth, so that you also may believe.”  The Gospel concludes:  “This is the disciple who is testifying to these things and wrote these things, and we know that his testimony is true” (21:24).  The “disciple who is testifying to these things and wrote these things” is clearly the just-mentioned “disciple whom Jesus loved” (21:20). 

 

The use of the plural pronoun (“we”) here “seems intentional as the identification and endorsement of a group of disciples who know the author and wish to vouch for his identity and for the truthfulness of his witness” (A. T. Robertson Word Pictures).  Robertson adds:  “Probably we see here a verse added by a group of elders in Ephesus where John had long laboured.”  Many share this view, suggesting the likelihood that the “fellow-disciples and bishops” of John referred to in the Muratorian Fragment were the disciples in question.

 

Many scholars also suggest that the text shows the influence of an author who, although writing in Greek, thought in Aramaic.

 

“First of all, then, the writer was a Jew.  This might be inferred from a very high degree of probability from his Greek style alone…  It is not ungrammatical Greek, but it is distinctly Greek of one long accustomed to think and speak through the medium of another language…  Of all the New Testament writings the Fourth Gospel is the most distinctly Hebraic in this respect.  The Hebrew simplicity of diction will at once strike the reader” (J. B. Lightfoot, Internal Evidence for the Authenticity and Genuineness of Saint John's Gospel Biblical Essays).

 

Among other things, Lightfoot points out that:

 

·      “There is an entire absence of periods, for which the Greek language affords such facility.  The sentences are co-ordinated, not subordinated.  The classes are strung together, like beads on a string.  The very monotony of the arrangement, though singularly impressive, is wholly unlike the Greek style of the age.”

 

·      “More especially does the influence of the Hebrew appear in the connecting particles.  In this language the single connecting particle waw is used equally, whether co-ordination or opposition is implied; in other words, it represents ‘but’ as well as ‘and.’”

 

·      “The Hebrew character of the diction, moreover, shows itself in other ways, - by the parallelism of the sentences, by the repetition of the same words in different clauses, by the order of the words, by the syntactical constructions, and by individual expressions.  Indeed, so completely is this character maintained throughout that there is hardly a sentence which might not be translated literally into Hebrew or Aramaic without any violence to the language or to the sense.”

 

Lightfoot concludes that “if…we had no other evidence than the language, we might with confidence affirm that this Gospel was not written either by a Gentile or by a Hellenistic Christian, but by a Hebrew accustomed to speak the language of his fathers.”

 

Thus there is every reason to accept the tradition that John was the beloved disciple, writer of the fourth Gospel.

 

It is probable that John’s mother was Salome and was the sister of Mary the Lord’s mother (cp Jn19:25; Matt 27:56; Mk l5:40).  It is also probable that John had been a disciple of the Baptist (the unnamed disciple – Jn 1:35-40) and later he was a member of the inner circle of disciples during Christ’s ministry (Mk.5:37-40; 9:2; 14:33).  At the foot of the cross he was entrusted with the care of Mary, the Lord’s mother (19:25-27).  Along with Peter, he courageously defies opposition and preaches the gospel in Jerusalem after the establishment of the church, (Acts 3 and 4) and is involved in imparting the miraculous gifts to the Samaritans (Acts 8).  He participates in the Jerusalem conference called to settle the circumcision controversy (Acts 15) and in the early to mid 50s he is described as one of the “pillars” of the Jerusalem church (Gal 2:9-10).  Tradition holds that John’s banishment to the island of Patmos occurred under Domitian (Rev 1:9) and that he returned from exile in about 96 AD.  In due course we will look at the circumstances under which he wrote the epistles attributed to him and the book of Revelation.  He is reputed to have died at Ephesus during the reign of Trajan (98-117 AD).

 

John appears to have been a man of ardent temperament.  Jesus called the sons of Zebedee “sons of thunder” (Mk.3:17), and their truculence and bigotry are often evident.  John is indignant that someone outside his circle is casting out demons in Jesus’ name (Lk.9:49) and along with his brother he urges Jesus to call down fire upon a Samaritan village (Lk 9:52-54).  The brothers’ failure to grasp the principle of true greatness is graphically illustrated by their request to occupy positions of prominence in Jesus’ Kingdom (Matt 20:20 ff).  However, under the influence of Christ’s teaching, this temperamental young man was transformed into the “apostle of love.”

 

 

Date

 

(1)          The date of the fourth Gospel has been the subject of much debate, and although manuscript discoveries have ruled out a date well into the second century, “almost any date between about 55 and 95 is possible” (Carson et al).  In fact some suggest that a date as early as 45 AD is possible.  In my view, a reasonable case can be made for a date in the 80 or 90s of the first century, but we cannot be dogmatic. 

 

(2)          We have argued that the Synoptics were written prior to the destruction of Jerusalem and a date in the 60s is likely in the case of Matthew and Luke.  Now there is “very general agreement that John’s Gospel was written after the other three Gospels and rather late in the first century.  We have seen that Ireneaus placed it after Matthew, Mark, and Luke and that Clement of Alexandria says John wrote ‘last of all.’  “Jerome uses language to the same effect” (Thiessen).  Eusebius says that by the time John wrote, the other three Gospels had been widely distributed.  It is likely that by the time it was written, Peter had died a martyr’s death (21:19) which suggests a date after 65 AD.  Moreover, 21:23 may indicate that John was advanced in age.

 

(3)          Some argue that John’s language suggests that Jerusalem was still standing when he wrote (eg “there is” not “there was” in Jerusalem - 5:2) but John’s broad use of the present tense seems to nullify this argument.  John’s failure to mention the destruction of Jerusalem may indicate a pre-70 date but perhaps it suggests that the destruction had occurred some time earlier.  When we look at 1, 2 and 3 John we will suggest that these letters were written after the fourth Gospel in order to correct misuse of this Gospel by certain groups which had developed heretical views.  It is clear from John’s epistles that these heretical views had developed to such an extent that some had left the Christian community, a situation which seems to favour the late date (although to be fair Paul confronted some similar ideas in the 60s).

 

(4)          Ireneaus says that John remained in Ephesus until the time of Trajan (98-117AD) and that he published his Gospel at Ephesus.  A date in the 80s or 90s is reasonable but not certain.       

 

                                            

Destination, Purpose, Theme and Characteristics

 

(1)          Ireneaus (Against Heresies 3:1:2) declares that John wrote his Gospel at Ephesus, and there appears to be no good reason to doubt this testimony.  As we said earlier, it does appear that John is writing to those unfamiliar with Jewish customs and practices in Palestine.

 

(2)          John leaves us in no doubt about his purpose for writing:  “Many other signs therefore Jesus also performed in the presence of the disciples, which are not written in this book; but these have been written that you may believe that Jesus is the Christ, the Son of God; and that believing you may have life in His name” (Jn 20:30-31).  There has been much discussion about whether this means that John is writing in order to bring about initial belief (eg Leon Morris, New International Commentary:  John) or to reinforce existing belief (eg William Hendriksen). Clearly our position on this point will depend upon our decision about the initial recipients.  Explanations and interpretations contained in the fourth Gospel seem to suggest that the original recipients were Gentiles (eg 1:38 – “Rabbi, which translated means Teacher” - v 41; “Messiah which translated means ‘Christ’ - v 42; “Cephas which is translated ‘Peter’” - 5:2 etc), but are they believers or non-believers?  It is difficult to decide but either way it is clear from this verse that the essentiality of belief in Christ is central to this Gospel.

 

(3)          It is also “quite possible that one of John’s aims was to combat false teaching of a Docetic type” (Leon Morris).  It does seem likely that John writes with an awareness that there are Christians living in Asia Minor who are being challenged by certain heretical ideas which later on will develop into what is called the Gnostic heresy.  Although the Gospel of John does not provide a systematic refutation of the Gnostic heresy in the same way that the apostle’s first epistle does (see later comments on 1st John) nevertheless it does seem likely that John has this problem in mind even if it is not his primary emphasis.

 

(4)          Morris tells us something about the Docetic Gnostics:   

 

“The Docetists were men who held that the Christ never really became incarnate. Everything was “seeming.”  That the Docetic heresy did not appear in the first century seems clear.  But certain elements which later were to be embodied in this heresy seem to have been quite early.”

 

In the Word Biblical Commentary on the epistles of John, Stephen S. Smalley writes:

 

“At the heart of the fourth evangelist’s theology is his balanced understanding of the person of Jesus; that he is one with man and (in some sense) one with God. The precise character of that Christology is best explained in my view (if we take the position that)…the fourth evangelist was addressing some Johannine Christians who thought of Jesus as less than God, to remind them of His divinity; and he was writing for the sake of other members of his community who thought of Jesus as less than man, to assure them of his humanity.”

 

(We will say more about incipient Gnosticism when discussing Colossians and 1st John).

 

(5)          Opinions do differ about the extent to which John’s Gospel combats incipient Gnosticism, but it is clear that given John’s purpose in writing (20:30, 31), his Gospel refutes the central tenets of this heresy.  Certainly no Gospel affirms the deity of Christ more clearly than this one, while His humanity is also emphasised.  Let’s look at three words which are prominent in this purpose statement (20:30, 31):

 

 

The word “believe” in 20:30-31 

 

·        Although the noun (faith) is not found in this Gospel, the word “believe” is a key word here occurring 98 times.  For example:  John the Baptist came to bear witness to Christ “that all might believe through him” (1:7); those who believe in His name are given the right to become children of God (1:12); the one who believes in Him has eternal life (3:15); does not perish (3:16); is not judged (3:36); shall never thirst (6:35); shall never die (11:26) and so on.  Those who do not have the Father’s word abiding in them do not believe (5:38) and those who do not believe will die in their sins (8:24). They are not numbered among Jesus’ sheep (10:26).

 

·        The “conflict between belief and unbelief, exemplified in the actions and utterances of the main characters forms the plot” (Merrill C. Tenney, The Expositors Bible Commentary: John).  Good-hearted individuals confronted by the actions and teachings of Jesus believe in Him (eg Nathaniel – 1:45-51; the disciples – 2:11; the Samaritans - 4:39, 41; the man blind from birth - 9:38 etc).  On the other hand, hard-hearted individuals will not believe despite all the evidence (eg the multitude following Jesus for food - 6:26, 36; and generally speaking the rulers and Pharisees - 7:48). John 12:37 sounds like an exclamation of astonishment:  “But though He performed so many signs before them, yet they were not believing in Him...”  John writes so that all who look upon Jesus will echo the words of Thomas:  “My Lord and my God” (20:29). 

 

 

The word “signs” in 20:30-31

 

·        The word most commonly used of miracles in the synoptic Gospels is dunamis.  John never uses this word of the Lord’s miracles, but uses a word which the synoptics never apply to the actual miracles of Jesus - the word semeion or “sign” (also “work” is often used).  This word is full of meaning, pointing beyond itself and stimulating faith in Christ among the good-hearted.  Seven signs are recorded by John in the body of his Gospel and these “set forth spiritual truths” (Morris), “illustrat(ing) different areas of His power and collectively bear(ing) witness to the central doctrine of the Gospel, His deity” (Tenney, Survey).

 

·        These seven signs are:

 

Ø     Turning water into wine (2:1-11).  Jesus is the plentiful provider.

 

Ø     The nobleman’s son healed (4:46-54).  Healing at a distance shows Jesus’ power.

 

Ø     The lame man healed (5:1-9).  Jesus’ power over a lifetime affliction is demonstrated.

 

Ø     Feeding 5,000 (6:1-14).  Jesus is the bread of life (6:35).

 

Ø     Walking upon water (6:16-21).  Jesus is Master of nature, creation.

 

Ø     Blind man healed (9:1-12).  Jesus is the light of the world (9:5).

 

Ø     Lazarus raised (11:1-57).  Jesus is “the resurrection and the life” (Jn 11:25).

 

Punctuating the body of this Gospel, these seven signs point to Jesus’ divinity.

 

 

The word “life” in Jn 20:30-31

 

·        Belief in Jesus brings “life,” another important word in John occurring some 36 times.  The “life” spoken of here is spiritual life:  it consists in knowing “the only true God and Jesus Christ” (17:3); the Father has life in Himself and gave to Jesus to have life in Himself (5:26); Jesus is the “bread of life” (6:35); He gives life to those who come to Him (5:40); Jesus gives abundant life (10:10); He is “the way the truth and the life” (14:6); “possesses the words of eternal life” (6:38) and so on.

 

·        Zondervan has:  “Probably the most important single term in this gospel is the word ‘life.’  This is the central theme of the book...  The purpose of the gospel is also summed up in terms of life.  The end in view is eternal life and the means to that end is belief in the Son of God.”

 

(6)          Along with the seven signs, seven emphatic “I am” statements punctuate this Gospel.  We are reminded of the “I am” that Moses heard from the burning bush (Ex 3:14) when the Lord spoke to him, and certainly when we examine each of these statements in John’s Gospel, we see that Jesus is claiming to meet the spiritual needs of men on the basis of who He is.  Thus: 

 

·        “I am the bread of life...” (6:35).  Jesus is the source of spiritual nourishment.

 

·        “I am the light of the world...” (8:12). Jesus illuminates a sin-darkened world.

 

·        “I am the door...” (10:7).  Jesus is the entrance into fellowship and protection.

 

·        “I am the good shepherd...” (10:11, 14).  Jesus is guide and provider.

 

·        “I am the resurrection and the life...” (11:25).  Jesus is hope in death.

 

·        “I am the way, the truth and the life” (14:6).  Jesus is the path to the Father.

·        “I am the true vine...” (15:1).  Jesus is our equipper.

 

Salvation then, is conditional upon a right relationship with Jesus because of who He is.

 

(7)          John also shows that Jesus is “the Christ, the Son of God” by means of seven discourses of Jesus recorded in the body of this Gospel in which He attempts to bring an individual or group to the point of belief.  In the Synoptics, the words of Jesus are often recorded in parables, proverbial sayings and controversy dialogues, but this does not characterize John’s account.  Here we find a more reflective mood and greater theological content.  Clement of Alexandria wrote: “Last of all John, perceiving that the external facts had been set forth in the Gospels, at the insistence of his disciples and with the inspiration of the Spirit, composed a spiritual Gospel.”

 

Sometimes a discourse is closely linked to one of the seven signs but this is not always the case:

 

·        Nicodemus and the new birth (3:1 ff)  

 

Nicodemus asks three questions and receives three answers (verses 2-10).  Dialogue then becomes discourse (verses 11-21).  It is not clear if verses 16-21 are a continuation of Jesus’ discussion with Nicodemus or a comment by John, but these verses affirm the important truth that God loved the world enough to send His only begotten Son to die for the sins of the world.  Belief in Jesus results in eternal life and unbelief in eternal condemnation.

 

John the Baptist’s witness to Jesus and the contrast between Jesus and John is discussed (verses 22-36) and the chapter ends with this important truth: “He who believes in the son has eternal life” (verses 22-36).  Nothing less than a spiritual rebirth will enable a man to enter the Kingdom of God (vv 3 ff).

 

·        The Samaritan woman, the Samaritans and the water of life (4:1-42)

 

Christ is provider of “living water” (verse 10 ff) and the one who partakes of this water “shall never thirst” (v14).  It becomes in the drinker “a well of water springing up to eternal life” (v14).

 

The contrasts between Nicodemus and the woman are many and sharp. Consider a few: 

  

Nicodemus                            Woman

 

Male                                      Female (often not held in high esteem).

Jewish                                    Samaritan (animosity between the two groups)

Pharisee                                 A woman of doubtful reputation

Respected                              An outcast

Student of scripture                 Confused theology

Knew of Jesus                        Ignorant of Jesus initially

Both the respectable Jewish leader and the outcast Samaritan women have the same need, a need which only Jesus can meet.  (Chapters 3 and 4 provide a good example of how John uses misunderstood statements as a literary device.  Characters like Nicodemus and the woman misunderstand Jesus’ words, giving Him the opportunity to expand upon some theme - eg the new birth, living water).

 

·        The Jews and the divine Son (5:19-47)

 

Here we have the most systematic statement in the Gospels concerning Christ’s oneness with the Father, His divine commission, authority and the fivefold witness of Him.

 

Ø     Verses 19-29 - Jesus’ discusses his relationship with the Father, especially the Fathers appointment of Jesus as Judge of all.  Believers in Christ are not condemned (v 24).

 

Ø     Verses 30-47 - Jesus’ fivefold witness:  the Father, John the Baptist,    Jesus’ works, scripture, and Moses.

 

·        The multitude and the bread of life (vv 22-66)

 

Jesus is the true bread of life, the one upon whom the Father “has set His seal” (v 27).

 

·        Jewish worshippers and the Holy Spirit (7:1-52)

 

Jesus promises that “rivers of living waters” will flow from the innermost being of those who believe in Him (v 37), a reference to the Holy Spirit (v 38).

 

·        Jewish crowd, the Son and the Father (8:12-59)

 

The Father bears witness to Jesus (vv 12-20); to reject Christ is to chose to die in one’s sins (vv21-24); the relationship between the Father and Son (mutual love and Christ’s dependency - vv 25-30); Jesus opponents are slaves to sin (31-47); the Father glorifies Jesus (vv 48-59).

 

·        The Jews/the good shepherd (10:1-18)

 

In contrast with the Pharisees who put the healed man out of the synagogue (9:34), Jesus is the self-sacrificing shepherd who gives even His life for the sheep (v 11).

 

(8)          If the miracles and the “I am” statements emphasise Jesus’ deity, so too do many individual statements in the Gospel.  The book opens with the grand affirmation that the Word (Christ) is co-eternal with the Father, that Christ is Himself part of the Godhead and that all things were made through Him (1:1-18 ff).  He is “one” with the Father (10:30), and although under the headship of God (Jn 14:28), He is nevertheless equal with Him in essence (5:18).  In this sense, He is quite different in nature from even the very best of men (“before Abraham was born I am” – 8:58).  In fact, to see Him is to see the Father (14:9).  He is thus Lord and God (20:28), sharing glory with Him from all eternity (17:1-5).  John’s design is to secure or reinforce faith in Jesus Christ, the very Son of the living God.  The Catholic Encyclopaedia has:

 

“In a far higher degree than in the Synoptics, the whole narrative of the Fourth Gospel centres round the Person of the Redeemer.  From his very opening sentences John turns his gaze to the inmost recesses of eternity, to the Divine Word in the bosom of the Father.  He never tires of portraying the dignity and glory of the Eternal Word Who vouchsafed to take up His abode among men that, while receiving the revelation of His Divine Majesty, we might also participate in the fullness of His grace and truth.”

 

(9)          Opinions differ as to whether John was aware of the Synoptics when he wrote and many arguments are made on both sides.  In my view, if the dates which we have suggested for the synoptic and John are correct, it is difficult to believe that John was not aware of at least some of the synoptic materials.  The following comments are made on this basis:

 

·        Much material contained in the Synoptics is omitted by John eg the birth of John the Baptist, Christ’s birth, genealogy, growth, baptism, temptation, transfiguration and ascension.  John records none of the parables (10:6 should not read “parable” and 15:1-8 is not strictly a parable), does not mention the naming of the twelve, the institution of the Lord’s Supper, and generally omits mention of His Galilean ministry.  Many characters are not mentioned.  It is reasonable to conclude that if John was familiar with the Synoptics he would not go over well-covered ground again.

 

·        John introduces much new material.  He alone reports the early Judean ministry of Jesus.  R. C. Foster has:

 

“Matthew, Mark and Luke describe the ministry of Jesus as devoted almost completely to Galilee with occasional excursions into outlying sections; Phoenicia, Caesarea, Philippi, Decapolis and Perea.  They give no account of Jesus in Jerusalem until the final Passover when He was crucified.  John represents repeated visits to Jerusalem and extended ministry there and in Judaea...the Synoptics represent Jesus as going from the temptation to Galilee and beginning His great ministry there; John describes a long ministry in Jerusalem and Judaea preceding the Galilean ministry.”

 

Other new material includes definite reference to three Passovers (2:23 - number 1; 6:4 - number 2; 11:55; 12:1; 13:1; 18:28, 39; 19;14- number 3) and possible reference to a fourth (5:1), which indicates a 2-3 year public ministry. Among other things, John’s prologue (1:1-18) is unique.  He alone describes the Wedding feast at Cana (2:1-11), Christ’s stay at Capernaum (2:12), the Passover at Jerusalem (2:13) the discourse on the bread of life (chapter 6), the extended farewell address of Jesus (chapters 13-17) and numerous other events.  John introduces us to a number of new characters including Nicodemus, the Samaritan woman and Lazarus.

 

“These differences are not contradictions, they are complementary.  Each Gospel writer chooses material that supports his theme.  In the case of John, his subject is Jesus, the Son of God and Messiah.  The material he incorporates into his Gospel best develops that theme” (Nelson’s New Illustrated Bible Commentary. Ed Earl D. Radmacher).

 

·        Although many have tried to demonstrate that John contradicts the Synoptics at many points, it is possible to harmonize the fourth Gospel with the other accounts.  In fact, this Gospel helps us understand certain events and situations in the Synoptics and vice versa.  For example:

 

Ø     The fourth Gospel helps us to understand the readiness with which four men left all to follow Christ (Lk 1:16) since John’s account tells us of an association of several months before the definite call by the sea.

 

Ø     Luke’s statement that the disciples were discussing which of them was “regarded to be the greatest” (Lk 22:24) provides an insight into Christ’s action of girding Himself with a towel and washing their feet (Jn 13:4 ff).

 

Ø     Jesus’ words concerning Jerusalem (Matt 23:37; Lk 13:34) are more readily understood in light of John’s Gospel which reports His activity in that city.  Numerous other such examples could be cited.

 

It is possible to point to various other contrasts and comparisons between John and the Synoptics.  For example, John’s Gospel contains no accounts of demons and no extensive apocalyptic teachings.  Although John records Jesus’ use of figures of speech (10:6; 16:25, 29), the word “parable” does not appear in John’s Gospel. (However, Jesus’ characteristic style of teaching is apparent in both John and the Synoptics).

 

(10)      John has a characteristic vocabulary which includes certain common words which are used to convey very profound thoughts and concepts.  Examples include words like word, world, light, life, know, hate, truth, glory, darkness, belief and evil. We cannot read far in John’s Gospel without noticing his distinctive use of words and phrases.  Often John makes a point very vividly by means of bold contrasts (eg light v darkness; believer v world; life v death).  Commentators typically point out that in John’s use of these terms “his combination of simplicity and profundity often leaves us wondering whether we have caught all his meaning” (Morris) but of course this challenges us to meditate upon them all the more.

 

(11)      John’s gospel covers only about 20 days of the Lord’s ministry and fully one third of this account (l3:1-19:42) deals with the period from the Passover to the death of Christ.  Within this section, Christ’s farewell discourse and prayer take up chapters 13-17 and there is no parallel in the Synoptics.  There is a great deal of rich material in these chapters which we cannot here discuss, but we will say just a word about John’s references to the Holy Spirit as the “Paraclete” (Helper, Comforter, Advocate) in chapters 14-16.  In the entire Bible, the Holy Spirit is called the Paraclete only in John chapters 14-16, where the term is employed four times.  It is important to notice that this promise of the Holy Spirit as the Paraclete is made only to the apostles who are present and in this context we note the following three verses:

·        The Paraclete will be “another (“allos”) Comforter” (14:16) meaning another of the same kind as Jesus.  Franklin Camp points out that this “was a promise of the Holy Spirit given to the apostles to take Christ’s place as their teacher and guide” (The Work of the Holy Spirit), equipping them (among other things) to produce the inspired New Testament record.

 

·        The Paraclete would teach the apostles “all things” and bring to their remembrance “all” that Jesus had said to them (14:26).  Again “The promise was to provide, by inspiration, the revelation which the apostles were to teach.  To hold up this promise to Christians today is to offer them the promise of inspiration and infallibility” (Camp).  Jesus’ promise here was to the apostles, not to all Christians.

 

·        In 15:26-27, Jesus again promises the Holy Spirit and addresses His listeners as “you (who) have been with Me from the beginning.”  Clearly then, His words are addressed to that group of first century men, and not to all men in every age.       

 

 

Outline

 

The seven “signs,” “I am” statements and “discourses” of John’s Gospel provide a useful guide.  The following general outline may also be helpful:

 

 

The Prologue - Chapter 1:1-18

 

“These first verses of the gospel…take us before the beginning of creation and move us into the time and space of human history.  They reveal, like no other portion of Scripture, that the Jesus who came into human history (1:14) was the Creator God of Gen. 1:1.  These verses identify the eternal relation of the Father and the Son and reveal that we may have light and life through our reception of Him - the One who is the ultimate revelation of the Father” (Radmacher).

 

In this elegant and profound introduction we read of:  The Word (Jesus) and God (1:1, 2); The Word and the created realm (1:3-5); The Word’s relationship to John the Baptist (1:6-8); the Word becoming flesh (1:9-14); the Word’s glory (1:15-18). 

 

 

Introductory Events - Chapter 1:19-51

 

In the Prologue to his Gospel, John explains that the purpose of John the Baptist’s ministry was to focus attention upon Jesus (1:6-18).  In this section we receive a detailed account of the Baptist’s testimony to the Jews sent from Jerusalem (1:19-28), along with his testimony concerning Jesus (“this is the Son of God”), (1:29-34).  Two of John’s disciples, Andrew and (likely) John, leave him and follow Jesus (1:35-42).  Andrew informs his brother Peter who also begins to follow Jesus and they are joined by another resident of Bethsaida named Philip, who is instrumental in the recruitment of his brother Nathaniel (1:43-51).

 

Signs and Discourses - Chapter 2:1 to Chapter 12:50

 

 

Encounters with diverse groups – Chapter 2:1 to Chapter 4:54

 

Jesus presents Himself to different groups for consideration and evaluation:

 

·        2:1-11 - The first sign at the wedding feast in Galilee (water into wine) elicits a favourable response from the disciples.  (“This beginning of His signs Jesus did in Cana of Galilee, and manifested His glory, and His disciples believed in Him” - v11).

 

·        At Jerusalem during the Passover, Jesus drives the merchants and money changers from the Temple (2:13-22) and is challenged by the Jewish leaders to produce a sign as confirmation of His authority.  His enigmatic reference to His resurrection (“Destroy this temple, and in three days I will raise it up”) is later used against Him (Mk 14:58).  Despite the hostile reaction of the religious leaders, “many believed in His name, observing His signs which He was doing” (v 23).

 

·        Nicodemus, an open minded but cautious religious leader and typical representative of Judaism, approaches Jesus (3:1-2), and in response to his questions, the Lord teaches on the necessity of the new birth.  This is the first of the seven discourses which punctuate John’s Gospel.  He chides Nicodemus for his lack of spiritual insight (“Are you the teacher of Israel and do not understand these things?”).  It is not clear if 3:7-21 are a continuation of Jesus’ discussion with Nicodemus or a comment by John, but these verses affirm the important truth that God loved the world enough to sent His only begotten Son to die for the sins of the world.  Belief in Jesus results in eternal life and unbelief in eternal condemnation.

 

·        Having retired to the country region of Judea (3:22), Jesus, by means of His disciples, baptizes those who came to Him (3:22) while John continued to baptize farther to the North at Aenon near Salem (v 23).  John’s disciples, jealous for his sake report to their master that “all are coming out to (Jesus).”  Likening himself to the friend of the bridegroom, John stresses that he is not the Christ but simply “one sent before Him” adding “He must increase, but I must decrease.”  Jn 3:31-36 may be part of John’s discourse or another comment by the author.  Either way, the emphasis is upon Jesus’ heavenly origin, His testimony to heavenly things and the fact that belief results in eternal life and disobedience results in perdition.

 

·        Passing through Samaria on His way back to Galilee (4:1-4), Jesus speaks with a Samaritan woman about “living water…a well of water springing up to eternal life” (4:5-26).  This teaching about the water of life is the second discourse in John’s Gospel.  Jesus’ knowledge of the woman’s past convinces her that He is “a prophet” and He subsequently identifies Himself as “Messiah.”  Messianic expectations existed among the Samaritans.  Perhaps Jesus’ readiness to reveal His identity on this occasion is due to the fact that this revelation was less likely to stir up political expectations among the Samaritans than among the Jews.  While the woman hurries away to bring others to hear Jesus, the disciples, having just rejoined Jesus, speak with the Lord (4:27-38).  They urge Him to eat some food, only to be told, “My food is to do the will of Him who sent Me and to accomplish His work.”  Perhaps pointing to the approaching Samaritans, Jesus adds:  “Do you not say, ‘There are yet four months, and then comes the harvest’?  Behold, I say to you, lift up your eyes and look on the fields, that they are white for harvest.”  Jesus stays with the Samaritans for two days and “many more (Samaritans) believed because of His word” (4:39-42).

 

·        Returning to Cana in Galilee (4:43, 46), Jesus is welcomed by the Galileans who had attended the Feast (4:44-45).  The Great Galilean Ministry which receives much attention in the Synoptics begins here, but in keeping with his overall purpose, John restricts his account to two events:  the healing of the son of a royal official (4:46-54) and the multiplication of the loaves (chapter 6).  Having described the first of these two miracles, John comments:  “This is again a second sign that Jesus performed when He had come out of Judea into Galilee” (4:54, cf 20:31).  “The first one was also in Cana (Jn 2:1.), but many were wrought in Jerusalem also (Jn 2:23)” (A. T.  Robertson, Word Pictures).  Again this miracle produces belief - this time in the hearts of the official and his family members (4:53).

 

 

The Period of Controversy and Rejection – Chapter 5 and Chapter 6

 

Thus far John has concentrated mainly upon Jesus’ encounters with individuals. Now we read of conflict with the Pharisees as a result of the third sign - the healing of the lame man at the pool of Bethesda on the Sabbath (5:1-18).  John is indefinite as to time, but this trip to Jerusalem takes place during “a feast of the Jews” (5:1), likely the Passover.  Incensed by Jesus’ claim to equality with the Father (5:18), the Jews seek to put Him to death for blasphemy.  This leads into Jesus’ third discourse (5:19-47). Morris records this comment from J.C Ryle: 

 

“Nowhere else in the Gospels do we find our Lord making such a formal, systematic orderly regular statement of his own unity with the Father, His divine commission and authority, and the proofs of His Messiah ship as we find in this discourse.”

 

If the Jewish feast of 5:1 was the Passover, a year separates the events of chapters 5 and 6 (6:4).  John’s fourth sign - the feeding of the five thousand (6:1-15) “on the other side of the Sea of Galilee” is recorded in all four Gospels.  John records that “when the people saw the sign which He had performed, they said, ‘This is truly the Prophet who is to come into the world’” (6:14).  When the people try to make Him into a king, Jesus eludes them (6:15).  The fifth sign - Jesus’ walking upon the water is recounted (6:21) and this is followed by Jesus’ fourth discourse - the discourse upon the bread of life (6:22-66).  Jesus’ hearers on this occasion are those who had “(eaten) of the loaves” (v 26) and the Lord urges them to seek the food which leads to eternal life rather than food which perishes.  Lacking spiritual insight many are offended by Jesus’ claim to be “the living bread which came out of heaven” (v 51) and cease to follow Him (v 66).  The twelve do not desert Jesus (6:67-71) but John notes Judas was going to betray Him (v 71).   

The Period of Bitter Opposition – Chapters 7 to Chapter 10

 

·        Jesus’ fifth discourse is delivered in the Temple during the Feast of Tabernacles (7:1-52).  Having gone up to the feast “in secret” (7:1-10) and having remained hidden for the first part of the festival (v 14), Jesus then goes into the Temple and delivers His great discourse on the life-giving Spirit.  There is a dispute about whether or not Jesus is the Messiah and “many of the multitude believed in Him” (v 31).  Alarmed, “the chief priests and the Pharisees sent officers to seize Him” (v 32) but without success (v 45 ff). 

 

·        Attempting to trap Jesus, the scribes and Pharisees approach Him as He is teaching in the Temple and ask for His judgment concerning a woman caught in adultery (8:1-11).  Again they suffer a humiliating defeat.

 

·        Again, addressing the people in the Temple, Jesus delivers His sixth discourse on the light of the world (8:12-59).  He has a bitter exchange with His enemies and “they picked up stones to throw at Him, but Jesus hid Himself and went out of the temple” (8:59). 

 

·        Jesus’ sixth sign - the healing of the man blind since birth (9:1-41), produces both faith and hostility.  The recipient of Jesus’ kindness “worshipped Him” (9:38).  “In the Gospel of John, the verb always indicates divine worship (see also 4:20-24; 12:20).  In their stubborn blindness (9:40), the religious leaders “put him out (of the synagogue)” (9:34, 22). 

 

·        The excommunication of the blind man by the religious leaders leads into Jesus’ discourse upon the good shepherd (10:1-18), His seventh and last public address. Jesus the good shepherd is prepared to lay down His life for His sheep and stands in contrast to the thieves, robbers and hirelings who have assumed positions of leadership.  Again Jesus’ words cause division, some affirming that He is demon possessed, while others reject this view on the basis of the miracle which He has just performed.   

 

·        It is likely the events described in 10:22-39 occur about two or three months later than 10:21.  At the Feast of Dedication, the Pharisees again attempt to entrap Jesus saying “If You are the Christ, tell us plainly.”  Jesus accuses His enemies of failing to appreciate the significance of the “works” which He had performed in His Father’s name, and when He makes the claim “I and the Father are one,” the Jews again attempt to stone Him for blasphemy.  Again Jesus confounds His enemies by His use of the Old Testament (Psa 82:6).

 

Because of Jewish hostility, Jesus withdraws to the other side of the Jordan “to the place where John was first baptising” (10:40-42) namely “Bethany beyond the Jordan” (1:28). 

 

Jesus’ later Judean Ministry (7:1-10:39) has ended.  Remembering the words of John about his ministry of preparation, many from Perea flock to Jesus and “many believed in Him there.”

The Raising of Lazarus and Final Conflict with the Pharisees – Chapter 11

 

The seventh sign - the raising of Lazarus from the dead (11:1-57) is unique to John’s Gospel.  It is clear from the Synoptics that Jesus’ triumphal entry into Jerusalem and cleansing of the Temple contributed greatly to the Jewish hostility which resulted in the crucifixion.  It is evident from John’s Gospel that the raising of Lazarus is also an important factor.  The miracle caused belief among “Many…of the Jews who had come to Mary and beheld what (Jesus) had done” (11:45).  On the other hand, this miracle also caused bitter hostility among “the chief priests and the Pharisees” who “from that day on…planned together to kill Him” (11:47, 53).  The role of Caiaphas, the “high priest that year,” is given special attention (11:49-52).

 

Because it was not yet time to lay down His life, Jesus “no longer continued to walk publicly among the Jews, but went away from there to the country near the wilderness, into a city called Ephraim; and there He stayed with the disciples” (11:54).  The site of this city is unknown but it was not a great distance away.

 

 

Close of the Public Ministry – Chapter 12:1-50

 

This chapter opens “six days before the Passover” (12:1) and contains Jesus’ last words and actions before the public.

 

·        At supper with Lazarus Jesus is anointed by Mary, sister of Lazarus and in response to the criticism of Judas Iscariot, He affirms that Mary is preparing Him for burial (12:1-11).

 

·        On the following day, the Lord makes his triumphal entry into Jerusalem (12:12-19) fulfilling the prophecy of Zechariah (12:15, cf Zech 9:9).  The consternation of the Pharisees is again stressed (12:19).

 

·        Jesus is sought out by “certain Greeks who were going up to worship at the feast” (12:20), most likely proselytes of the gate who had abandoned their idolatrous practices.  It is evident from Jesus’ response that He views their coming as evidence that his mission has reached its climax.  He speaks of the necessity of His death and the necessity of self-sacrifice on the part of those who would participate in the benefits of his sacrifice (11:24-26).  Jesus’ earnest prayer and the Father’s response (11:27-28) is followed by His explanation that the time of judgment upon the world and defeat of Satan had arrived (11:31).  Jesus’ prediction of His death (11:32, 33) is met with resistance (11:34) and the segment ends with the Lord’s earnest warning: “While you have the Light, believe in the Light, so that you may become sons of Light” (11:35).

 

·        “These things Jesus spoke and He went away and hid Himself from them” (11:36b). Jesus’ public ministry has come to an end.  Throughout this Gospel the unbelief of the Jewish rulers in the face of the “signs” performed by Him has been an important theme, and now John cites Isaiah 53:1 and 6:1 ff to show that this unbelief is a fulfilment of prophecy (11:38-40).  John affirms that among the rulers, some “believed in Him” but through fear of being put out of the synagogue they “were not confessing Him” (11:42-43).

 

·        The account of Jesus’ public ministry comes to an end with a final appeal by John (11:44-50).  Just when Jesus made this appeal is not revealed, but the essential message is clear:  belief in Christ and belief in the Father go hand in hand; the world will be judged by the words of Jesus which are the words of the Father; these  words are the key to “eternal life.”

 

 

Private Ministry – Chapter 13:1 to Chapter 17:26

 

Apart from a few words addressed to those who arrested and examined Jesus, the rest of John’s account of the Lord’s ministry is concerned with His final discourses to His disciples.

 

The Synoptics record that Jesus instituted the Lord’s Supper at the final Passover meal, and although John does not record this event, it is clear that it is this “Feast of the Passover” (13:1) which forms the backdrop to this section.  Among other things, this is evident from the fact that in John chapter 13, three incidents are recorded which the Synoptics place at the final Passover Feast:  the teaching on true greatness (Lk 22:14-15, 24-27; Jn 13:16-17); the announcement of Judas’ betrayal (Mk 14:17-21; Matt 26:20-25; Jn 13:18, 21-30) and the prediction of Peter’s denial (Matt 26:34; Mk 14:30; Lk 22:34; Jn 13:38).  In this context consider the following:

 

·        John records that when Jesus sent Judas out “some were supposing…that Jesus was saying to him, ‘Buy the things we have need of for the feast’” (13:29).  This is not a reference to the Passover meal which Jesus and the disciples had just finished eating on the first day of Unleavened bread, but to the feast of seven days prescribed in the Law (Ex 22:15).  In the OT, the Passover is called a feast of seven days (eg Ezek 45:21) and this is consistent with John’s usage elsewhere (eg 2:23; 4:45).  In connection with the feast of Tabernacles, John speaks of “the last day, the great day of the feast” (7:37).

 

·        We read that when Jesus is taken before Pilate, the members of the Sanhedrin “did not enter into the Praetorium so that they would not be defiled, but might eat the Passover” (18:28).  Again it is important to keep in mind the broader sense of the word “Passover.”  “The Passover; therefore here doth not signify the Paschal lamb, but the Paschal Chagigah” (John Lightfoot Commentary of the NT from the Talmud and Hebraica).  As Keil and Delitzsch point out in their comments on Deut 16:1-2, in these verses “the word ‘Passover’ is employed in a broader sense, and includes not only the paschal lamb, but the paschal sacrifices generally, which the Rabbins embrace under the common name of chagiga; not the burnt-offerings and sin-offerings, however, prescribed in Num 28:19-26, but all the sacrifices that were slain at the feast of the Passover (ie, during the seven days of the Mazzoth, which are included under the name of pascha) for the purpose of holding sacrificial meals” (Commentary on the OT). 

 

Some claim that John contradicts the synoptics in that he places Jesus’ death before the Jews ate their Passover Lamb, but recognizing that John uses the broader sense of the word Passover resolves this difficulty.

 

Seven times throughout the sustained discourse which makes up this section, Jesus’ deliberate effort to give final instructions is emphasised by repetition of the expression “these things I have spoken to you” (14:25; 15:11; 16:1; 16:4; 16:6; 16:25; 16:33).  Chapter 14 ends with Jesus saying “Arise, let us go from here.”  Perhaps the rest of his discourse (chapters 15 and 16)  and prayer (chapter 17) took place as He and the disciples travelled to Gethsemane, or perhaps Jesus continued to speak as the disciples readied themselves for the departure.

 

 

Chapter 13

 

Jesus provides an example of service by washing the disciples’ feet (13:1-17) and predicts that He will be betrayed, giving Judas a piece of food before the betrayer leaves on his mission (13:18-30).  After Judas’ departure, the Lord speaks of His future glorification, warns the disciples that they cannot accompany Him on the journey that He is about to take, gives them a “new commandment” to love one another and predicts Peter’s threefold denial (13:31-38).

 

 

Comforting words - Chapter 14

 

Having spoken of His impending departure, of His betrayal and of Peter’s denial, Jesus now offers comforting words to the disciples (“Let not your heart be troubled” -14:1).  The Lord provides a number of reassurances including the following:  He is departing to prepare a place for them in His Father’s house (v 2); He will come again to receive them (v 3); Jesus is the way to the Father (v 6); to see Jesus is to see the Father (v 9); His words are those of the Father (v 10); because Jesus goes to the Father His disciples will do even “greater works” (v 12); Jesus will respond to requests made in His name (v 13); in response to Jesus’ request the Father will send “another Helper” namely the “Spirit of Truth” (vv 15-17, 25, 26); (in the Helper) Jesus and the Father will make their abode with those who submit in loving obedience (vv 18-24); Jesus leaves the gift of peace (v 27); the ruler of this world has nothing in Jesus (v 30).   

 

 

Admonishing words – Chapter 15

 

As the branch bears fruit only when connected to the vine, so too the disciples must abide in Jesus in order to bear fruit.  Fruit bearing to the glory of God is proof of true discipleship, while the failure to bear fruit results in destruction (vv 1-11). Encouraged by Jesus’ example of sacrifice, his disciples are to “love one another,” having been chosen by Jesus for the purpose of bearing fruit (vv 12-17).  Because the disciples are not “of the world,” they will be hated by the world as Jesus was hated. The world hates Jesus because it does not know the father who sent Him, and their unbelief (which was foretold) is inexcusable in light of the works which Jesus performed (vv 18-25).  Another promise concerning the Holy Spirit concludes the chapter. 

 

 

Prediction – Chapter 16

 

In order to prepare His followers, Jesus warns of future persecution (vv 1-4).  He tells His disciples that despite their present distress, it is to their advantage that He goes away, because He goes in order to send the Helper to them.  This promise is followed by further teaching about the Holy Spirit (vv 5-15).  In the face of the disciples confusion, Jesus speaks of His impending departure from them and of their future joy at His return following His resurrection, at which time all petitions (in keeping with God’s will) will be granted (on the basis of Christ’s atoning work - vv 16-25).  Responding to Jesus’ plain statement that He is going to the Father, the disciples express faith, and in turn are told by Jesus that in the hour of crisis they will desert Him.  The Father however, would be with him.  Because He has overcome the world, His disciples are to have courage   (vv 25-33).

 

 

Jesus’ prayer – Chapter 17  

 

The Lord’s prayer recorded in this chapter was apparently spoken just prior to His leaving the room with His disciples or as they made their way to Gethsemane.  It is closely connected to the preceding discourses showing that the Lord’s words of comfort grow out of His relationship with the Father.  Although there are no definite boundaries in the prayer, different emphases are discernable as it progresses.

 

·        In vv 1-5 the Lord prays for His own glorification, but the glory of the Son and the Father are closely connected.  The cross, which was an instrument of shame, becomes for Jesus, the means of glorification.  Christ’s glorification is linked to His work of granting eternal life to those whom the Father had given him.

 

·        The salvation of Jesus’ disciples is the glory of Jesus, and the body of this prayer concerns the disciples whom the Father has given to Him “out of the world” (vv 6-19).  Essentially, Jesus’ prayer is for the disciples’ unity, protection and sanctification.

 

·        Future believers who come to faith through the disciples’ words are the subject of the concluding section of the prayer (vv 20-26).  The Lord prays for their unity.  Their unity will exert a positive and powerful influence upon the world, helping to engender faith in others.  His heartfelt request is that His followers “be with (Him)” and see the glory which the Father had bestowed upon him. 

 

 

Climax: The Crucifixion and Burial of Jesus – Chapter 18-1 to Chapter 19:42

 

In each of the four Gospel accounts, the crucifixion and resurrection of Christ form the climax of the book. 

Crossing the ravine of the Kidron, Jesus and His disciples enter the Garden of Gethsemane where He is betrayed by Judas and arrested (18:1-12).  John makes no mention of the agony in the garden, probably because it has been fully related in the Synoptics.  He does record that the soldiers fell to the ground in fear when Jesus identifies himself, and he tells us that it was Peter who cut off the ear of the High Priest’s slave, whom he identifies as Malchus.

 

John alone records Jesus’ appearance before Annas, father-in-law of Caiaphas who was High priest that year (18:13-27).  This informal examination preceded the formal sentence of the Sanhedrin.  Peter had been brought into the palace by John, and his first, second and third denials are recorded (18:15-17, 25-27).  Having been sent bound to Caiaphas by Annas (18:24), Jesus is then sent to the Praetorium early in the morning and appears before Pilate (18:28-19:16).  John gives great attention to Jesus’ appearance before Pilate and it is from him that we obtain most of our information about the Roman trial.  Pilate repeatedly testifies to Jesus’ innocence (18:38; 19:4, 6) but succumbs to Jewish pressure and condemns Jesus to death.  In His conversation with Pilate, Jesus affirms the spiritual nature of His kingdom (18:36).

 

Jesus’ crucifixion between two thieves is now recounted (19:17-37).  John alone informs us that the title on the cross was in three languages and he alone records Jewish protestation at the wording.  Three “sayings” of Jesus from the cross are unique to John:  “Woman, behold, your son!”/”Behold, your mother!” “I am thirsty” and “It is finished!”  John is the only one to record the piercing of Jesus’ side and this incident is followed by a solemn declaration which accords with the purpose of this Gospel:  “And he who has seen has testified, and his testimony is true; and he knows that he is telling the truth, so that you also may believe” (19:35).  An account of Jesus’ burial in the tomb of Joseph of Arimathea follows (19:38-42) and again, only John records the part of Nicodemus in the burial.

 

 

The Resurrection –Chapter 20:1-31

 

John’s resurrection narrative omits much material contained in the Synoptics but it also contains material not found elsewhere.

 

·        The empty tomb (20:1-10)

 

According to the Synoptics, a number of women come to the tomb early Sunday morning, but John mentions only Mary Magdalene by name. (However, the presence of others is implied by Mary’s use of “we” in v 2). Peter and John confirm that the tomb is empty.  An account of Jesus’ appearance to Mary (vv 11-18), to the ten disciples (vv 19-23) and Thomas (vv 24-29) follows.  Only John tells of Thomas’ initial doubt and subsequent remarkable confession, “My Lord and my God!”  On John’s statement of purpose (20:30-31), see our earlier comments.

 

 

 

 

 

Epilogue

 

Although the grammar and style of chapter 21 conform to that of the rest of the book, some are of the view that John did not pen this final chapter.  Some conservative commentators who accept that John wrote the fourth Gospel suggest that this final chapter was not from his hand although they also affirm that it is the product of inspiration.  Among other things, they draw our attention to the use of the pronoun “we” in v 24.  There is no compelling reason to accept this theory.

 

Jesus manifests Himself again to seven disciples, including Peter, at the Sea of Galilee while they are fishing (21:1-14).  The miraculous catch of fishes recorded here reminds us of an earlier miracle (Lk 5:10).  This was “the third time that Jesus was manifested to the disciples” after his resurrection (v 14) and his seventh post-resurrection appearance.  In John’s Gospel, the verb occurs about 17 or 18 times and is used in connection with the display of God’s glory.

 

Many think that the main purpose of this chapter is to confirm the reinstatement of Peter (vv 15-23).  Three times Jesus asks Peter if he loves Him and then responds to each of Peter’s affirmative answers with the instruction to feed His sheep.  Jesus also predicts Peter’s martyrdom and the manner whereby his death would glorify God.  The Lord refuses to satisfy Peter’s curiosity about John’s future.         

 

The fourth Gospel ends:  “This is the disciple who is testifying to these things and wrote these things, and we know that his testimony is true.  And there are also many other things which Jesus did, which if they were written in detail, I suppose that even the world itself would not contain the books that would be written” (vv 24-25). The “disciple who is testifying to these things and wrote these things” is clearly “the disciple whom Jesus loved” (v 20).  The use of the plural pronoun (“we”) here “seems intentional as the identification and endorsement of a group of disciples who know the author and wish to vouch for his identity and for the truthfulness of his witness” (A.T. Robertson Word Pictures).  Robertson adds:  “Probably we see here a verse added by a group of elders in Ephesus where John had long laboured.”