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Introduction To
The Gospel According to
John
Author and Title
The title says that the Gospel was written by John, and other evidence identifies this John as the son of Zebedee. The internal evidence indicates that the author was
Date and Place of Writing
The most likely date of writing is the period between (the date of the destruction of the temple) and (the end of John's lifetime), but there is not enough evidence to be much more precise. A date subsequent to is suggested, among other things, by the references in 6:1 and 21:1 to the Sea of Tiberias (a name widely used for the Sea of Galilee only toward the end of the ), the reference in 21:19 to Peter's martyrdom (which according to patristic evidence occurred in ), and the lack of reference to the Sadducees (who ceased to be a Jewish religious party after ). The testimony of the early church also favors a date after . Thus Clement of Alexandria stated, "Last of all, John, perceiving that the external facts had been made plain [in the other canonical Gospels] . . . composed a spiritual gospel" (cited in Eusebius, Ecclesiastical History 6.14.7).
The most likely place of writing is Ephesus in Asia Minor (modern-day Turkey), which was one of the most important urban centers of the Roman Empire at the time (Irenaeus, Against Heresies 3.1.2; cf. Eusebius, Ecclesiastical History 3.1.1). However, the readership envisioned by John's Gospel transcends any one historical setting.
Theme
The theme of John's Gospel is that Jesus is the promised Messiah and Son of God. By believing in Jesus, people can have eternal life (cf. 20:30-31).
Purpose, Occasion, and Background
The Gospel of John was written by the apostle John, the son of Zebedee, a Palestinian Jew and a member of Jesus' inner apostolic circle during his earthly ministry. John's original audience consisted of both Jews and Gentiles living in the larger Greco-Roman world in Ephesus and beyond toward the close of the He frequently explains Jewish customs and Palestinian geography and translates Aramaic terms into Greek (see note on 1:38), thus showing awareness of non-Jewish readers. He also presents Jesus as the Word become flesh against the backdrop of Greek thought that included Stoicism and early Gnosticism. But John also shows awareness of Jewish readers as he demonstrates Jesus to be the Jewish Messiah, the fulfillment of many OT themes, and the Son of God who was sent by God the Father to reveal the only true God and to provide redemption for humanity.
The purpose statement in 20:30-31 makes it appear that John wrote with an evangelistic intent. However, his depth of teaching shows that he wanted readers not only to come to initial saving faith in Jesus but also to grow into a rich, well-informed faith. John's central contention is that Jesus is the long-awaited Messiah and Son of God, and that by believing in him people may have eternal life. To this end, he marshals the evidence of several selected messianic signs performed by Jesus and of a series of witnesses to Jesus--including the Scriptures, John the Baptist, Jesus himself, God the Father, Jesus' works, the Spirit, and John himself. It is also likely that John sought to present Jesus as the new temple and center of worship for God's people, a concept that would be especially forceful if the date of composition (as seems likely) was subsequent to (the time of the destruction of the Jerusalem temple).
Key Themes
| 1:1-2, 18; 5:17-18; 8:58-59; 10:30-33; 20:28 | |
| 1:1-2; 8:58; 17:5, 24 | |
| 1:48; 2:4, 19, 23-25; 3:14; 4:17-18; 6:51, 70; 8:28; 9:3; 10:15, 17-18; 11:4, 14; 12:24, 32; 13:10-11, 38; 21:18-19 | |
| 1:36, 41, 49; 3:18; 4:25, 29; 5:25; 7:26, 27, 31, 41, 42; 9:22; 10:24, 36; 11:4, 27; 12:34; 19:7; 20:30-31 | |
| 4:26; 6:20, 35, 48, 51; 8:12, 18, 24, 28, 58; 9:5; 10:7, 9, 11, 14; 11:25; 13:19; 14:6; 15:1; 18:5-6 (cf. Ex. 3:14-15; Isa. 41:4; 43:10-13, 25; 45:18; 51:12; 52:6) | |
| 3:17, 35-36; 5:19-26; 6:40; 8:35-36; 14:13; 17:1 | |
| 1:29, 36; 2:14-22, esp. v. 21; 4:23-24; 8:12; 9:5; 19:14 | |
| 1:4; 3:15-16, 36; 4:14, 36; 5:24, 26, 39-40; 6:27, 33, 35, 40, 47-48, 51, 53-54, 68; 8:12; 10:10, 25, 28; 11:25; 12:25, 50; 14:6; 17:2-3; 20:31 | |
| 2:1-11, 13-22; 4:46-54; 5:1-15; 6:1-15; 9:1-41; 11:1-44 | |
| 1:7-8, 15, 19, 32, 34; 3:11, 32-33; 4:39; 5:31-39; 8:14, 18; 10:25; 15:26-27; 18:37; 19:35; 21:24 | |
| 14:17-18, 23, 26; 15:26; 20:21-22 | |
| 1:29; 3:14-15; 6:51-58; 10:15; 11:50-52; 12:24; 15:13 | |
| 3:21; 5:21; 6:37-45, 64-65; 10:16, 26-30; 15:16; 17:2, 6, 9 | |
| 1:12; 3:15, 16; 5:24; 6:29, 35; 8:24; 11:25-27, 42; 12:44; 17:8, 21; 20:31 | |
| 3:18, 36; 4:23; 5:24; 6:39-40; 10:10, 26-29; 11:25-26 | |
| 4:38; 15:16; 17:18; 20:21-22 |
History of Salvation Summary
Jesus comes as God in the flesh (1:14), the revealer of the Father (14:9), and the messianic King (1:41, 49; 4:25; 6:15). He fulfills the OT and its symbols, especially its promises of everlasting salvation. The ultimate fulfillment comes with his crucifixion and resurrection. (For an explanation of the "History of Salvation," see the Overview of the Bible.)
Literary Features
The main genre is gospel, which combines three ingredients--what Jesus did, what Jesus said (discourse and dialogue), and people's responses to Jesus. Within this format the usual gospel subgenres are found: calling stories, recognition stories, witness stories, conflict stories, encounter stories, miracle stories, discourses, proverbs or sayings, passion stories, resurrection stories, and post-resurrection appearances.
Balancing the narrative richness are expanded discourses by Jesus. The Gospel of John also frequently employs symbolism, especially with reference to Christ, who is portrayed by images such as light, bread, water, and a shepherd. As an extension of this, the first half of the book is built around seven great "signs" that Jesus performed as proof of his messianic identity (see 2:1-11; 4:46-54; 5:1-15; 6:5-13; 6:16-21; 9:1-7; 11:1-44). Then, in a further intricacy, John often links a "sign" or other great symbol with a corresponding statement made by Jesus in the form of either a conversation or full-fledged discourse. For example, Jesus feeds
Literary motifs include:
Timeline
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The Setting of John
The events of the Gospel of John take place in Palestine, incorporated into the Roman Empire in Appointed by the Romans as king over the Jews in , Herod the Great ruled until his death in The Romans divided his kingdom among his descendants. The predominantly Gentile region of the Decapolis, or "Ten Cities," was a loose confederation of semiautonomous cities administered by the Roman legate of Syria.
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Outline
- Prologue: The Incarnate Word (1:1-18)
- The Signs of the Messiah (1:19-12:50)
- John the Baptist's witness and the first week of Jesus' ministry (1:19-2:11)
- Jesus' ministry in Jerusalem, Judea, Samaria, and to Gentiles (2:12-4:54)
- Mounting Jewish opposition, additional signs (5:1-10:42)
- The final Passover: the ultimate sign and the aftermath (11:1-12:19)
- The approaching Gentiles and the Messiah's rejection by the Jews (12:20-50)
- The Farewell Discourse and the Passion Narrative (13:1-20:31)
- The cleansing and instruction of the new messianic community and Jesus' final prayer (13:1-17:26)
- Jesus' arrest, trials, death, and burial (18:1-19:42)
- Jesus' resurrection, appearances, and sending of his disciples (20:1-29)
- Purpose statement: Jesus the Messiah, the Son of God (20:30-31)
- Epilogue: The Roles of Peter and of the Disciple Whom Jesus Loved (21:1-25)
| John 1:1 | In the beginning was the Word, and the Word was with God, and the Word was God. |
| John 1:18 | No one has ever seen God; the only God, who is at the Father's side, he has made him known. |
| John 20:28 | Thomas answered him, "My Lord and my God!" |
| Rom. 9:5 | To them belong the patriarchs, and from their race, according to the flesh, is the Christ who is God over all, blessed forever. Amen. |
| Titus 2:13 | . . . waiting for our blessed hope, the appearing of the glory of our great God and Savior Jesus Christ . . . |
| Heb. 1:8 | But of the Son he says, "Your throne, O God, is forever and ever, the scepter of uprightness is the scepter of your kingdom." |
| 2 Pet. 1:1 | To those who have obtained a faith of equal standing with ours by the righteousness of our God and Savior Jesus Christ . . . |
| John the Baptist's witness concerning Jesus | 1:19-28 | |
| John the Baptist's encounter with Jesus | 1:29-34 | |
| John the Baptist's referral of disciples to Jesus | 1:35-39 | |
| Andrew's introduction of his brother Peter to Jesus | 1:40-42 | |
| The recruitment of Philip and Nathanael | 1:43-51 | |
| The wedding at Cana | 2:1-11 |
The first half of John's Gospel features Jesus' demonstration of his messianic identity by way of seven selected signs (cf. 20:30-31):
| Changing water into wine | 2:1-11 |
| Healing the official's son | 4:46-54 |
| Healing the invalid | 5:1-15 |
| Feeding the multitude | 6:5-13 |
| Walking on the water* | 6:16-21 |
| Healing the man born blind | 9:1-7 |
| Raising Lazarus | 11:1-44 |
*John does not explicitly identify this event as a sign.
Herod the Great and his successors renovated the city of Jerusalem and the temple. Public pools were fed by the Gihon Spring and by two aqueducts that brought water from as far as
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As they returned from Jerusalem to Galilee, Jesus and his disciples followed the expedient route and passed through Samaria, stopping to rest at the village of Sychar, near the ancient city of Shechem (which no longer existed in NT times). Here Jesus spoke with a Samaritan woman at a well.
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John vividly illustrates what it is to believe in Jesus through the use of a number of physical images.
| Drinking living water | 4:10-14; 7:37-38 |
| Eating the bread of life | 6:35, 47-48, 50-51, 53-58 |
| Eating Jesus' flesh and drinking his blood | 6:53-56 |
| Walking in and having the light | 8:12; 12:35-36 |
| Abiding/remaining in Jesus and his Word | 6:56; 8:31; 15:7 |
Though often misunderstood by Jesus' hearers, the use of these tangible metaphors helps readers of John's Gospel understand its message as they meditate on the analogies between these physical realities and spiritual truths.
| Physical Item | Spiritual Truth | References |
|---|---|---|
| Light | true knowledge and presence of God; moral purity | 1:4-5, 7-9; 3:19-21; 8:12; 9:5; 11:9-10; 12:35-36, 46; cf. 1 John 2:8-10 |
| Jerusalem temple | Christ's physical body | 2:19-22 |
| Physical birth | spiritual birth: being "born again" | 1:13; 3:3-8; cf. 6:63; 1 John 3:9; 4:7; 5:1, 18 |
| Wind | the Holy Spirit | 3:8 |
| Water | the Holy Spirit within believers | 4:7-15; 7:37-39; cf. 1 John 5:6, 8 |
| Food | doing the will of God | 4:31-34 |
| Bread | Jesus himself, his life and death | 6:32-51, 58 |
| Flesh and blood | Jesus' death | 6:53-56; cf. 1 John 1:7; 5:6, 8 |
| Door | path to eternal life in Jesus | 10:1-9 |
| Shepherd | Jesus' sacrifice and care for his people | 10:11-18, 26-28; 21:15-17 |
| Vine | Jesus in relationship to his followers | 15:1-11 |
| Cup | God's wrath toward sin | 18:11 |
| Breath | the Holy Spirit coming upon the disciples | 20:22 |
Jesus spent most of his life and ministry in the region of Galilee, a mountainous area in northern Palestine. Jesus grew up in the hill town of Nazareth, about
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| Jewish Passover | 2:13, 23; 6:4; 11:55; 12:1 |
| Unnamed (possibly Tabernacles) | 5:1 |
| Feast of Tabernacles (or Booths) | 7:2 |
| Feast of Dedication (or Hanukkah) | 10:22 |
| 5:32-36; cf. 1:7-8, 15, 19, 32-34; 3:26 | |
| 5:36; cf. 10:25, 32, 37-38; 15:24 | |
| 5:37-38; 8:18 | |
| 5:39, 45-47 | |
| 3:11, 32; 8:14, 18; 18:37 | |
| 14:26; 15:26; 16:8-11, 13-14 | |
| 15:27; 19:35; 21:24 |
| Where are we to get meat/bread? | John 6:5; Num. 11:13 |
| The striking disproportion between the existing need and the available resources | John 6:7-9 ; Num. 11:22 |
| The description of the manna | John 6:31; Num. 11:7-9 |
| The people's grumbling | John 6:41, 43; Num. 11:1 |
| The reference to the eating of meat/Jesus' "flesh" | John 6:51; Num. 11:13 |
| Absolute "I am" statements | 6:20; 8:24, 28, 58; 18:5 |
| Metaphorical "I am" statements | |
| 6:35, 48, 51 | |
| 8:12; 9:5 | |
| 10:7, 9 | |
| 10:11, 14 | |
| 11:25 | |
| 14:6 | |
| 15:1 |
Though the word "Trinity" does not appear in the Bible, by presenting the Father, Son, and Spirit all doing what no one else ever does, the Gospel of John gives us the raw material on which this doctrine is based. Observing what God says and does helps us to know him, and observing which actions are done by which members of the Godhead helps us to see which roles they play.
| Action | Father | Son | Spirit |
|---|---|---|---|
| Give life | 5:21, 26; (6:33); 17:3 | 5:21, 25-26, 40; 6:33; 17:3 | 3:6, 8; 6:63 |
| Proclaim future | 1:33 | 13:19, 26, 36-38; 14:3, 29; 16:1-4, 16-28, 32; 20:18 | 16:13 |
| Indwell believers | 14:23 | 14:20, 23; (15:4-7); 17:23, 26 | 14:17 |
| Teach | 6:45; 7:16, 17; 8:28 | 7:14; (8:2); 8:20; 13:13-14 | 14:26 |
| Testify to Jesus | 5:32, 37; 6:27; 8:18 | 8:12-14, 18 | 15:26 |
| Glorify Jesus | 5:22-23; 8:50, 54; 13:31-32; 17:1, 22 | (1:14); 2:11; 13:31-32; 17:5, 24 | 16:14 |
Actions Common to Father and Son
| Action | Father | Son |
|---|---|---|
| Glorify the Father | 4:23; 12:28; 13:31-32 | (2:16); (9:3-4); 11:40; 12:28; 13:31-32; 14:13; 17:1, 4-5 |
| Give the Spirit | 3:34; 14:16 | (4:10-14); (7:37-39); 20:22 |
| Send the Spirit | 14:26 | 15:26; 16:7 |
Actions Common to Son and Spirit
| Action | Son | Spirit |
|---|---|---|
| Be given by the Father | 3:16 | (4:10-14); 14:16 |
| Be sent by the Father | 3:17; 4:34; 5:23-24, 36; 6:29, 57; 7:28-29, 33; 8:16, 26, 29, 42; 9:4; 10:36; 11:42; 12:44-45; 13:20; 15:21; 17:3, 8, 18, 23, 25; 20:21 | 14:26; 15:26 |
| Speak not from himself | (5:19); 5:30; (6:38); 7:16; 12:49-50 | 16:13 |
| Speak only what he hears | 3:32; (3:34); (5:30); 8:26, 40; 12:50; 15:15 | 16:13 |
| Convict | 3:19-20; 4:16, 18; (5:27); (8:7); 8:34, 40; 11:40; 12:7-8; 13:8 | 16:7-11 |
| Be received | 1:12 (cf. 1:10-11) | 7:39 (cf. 14:17) |
| Disclose what belongs to God | 1:18 | 16:13-14 |
After Jesus and his disciples ate the Passover meal, they crossed the Kidron Valley and entered a garden called Gethsemane (meaning "oil press"), where they often spent time while visiting Jerusalem (cf. Luke 22:39).
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| The Father Gave the Son . . . | John 17 |
|---|---|
| authority to give eternal life | v. 2 |
| people out of this world | vv. 2, 6, 9, 24 |
| work to accomplish | v. 4 |
| words | v. 8 |
| his name | vv. 11, 12 |
| glory | vv. 22, 24 |
| The Son Gives Believers . . . | John 17 |
|---|---|
| eternal life | v. 2 |
| the Father's word | vv. 8, 14 |
| manifestation of the Father's name | vv. 6, 26 |
| glory | v. 22 |
| The Son Asks the Father to . . . | John 17 |
|---|---|
| glorify him | vv. 1, 5 |
| keep believers in the Father's name | v. 11 |
| keep believers from the evil one | v. 15 |
| sanctify believers in the truth | v. 17 |
| make believers one | v. 21 |
| Jesus' Followers and the World | John 17 |
|---|---|
| they are sent into the world | v. 18 |
| they are in the world | v. 11 |
| they are not of the world | v. 16 |
| the world has hated them | v. 14 |
| their unity with each other and union with God may cause the world to believe the Father sent the Son | v. 21 |
The path from Jesus' arrest to his crucifixion (part of which is often called the Via Dolorosa, "Way of Sorrows") is difficult to retrace with certainty; the traditional route was fixed by Franciscan monks in the . The Bible records that after the Passover meal, Judas led a contingent of soldiers to Gethsemane to arrest Jesus
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For many centuries, Christians have worshiped at the Church of the Holy Sepulcher in the belief that this was the place where Jesus was crucified, buried, and rose from the dead. This view was challenged in by General Charles Gordon, who argued that the Garden Tomb, a site just north of the Old City of Jerusalem, was the true site of Calvary.
According to the biblical writers, the requirements of the site were that it was outside the walls of Jerusalem at the time (Heb. 13:12), in a garden (John 19:41), near the city (John 19:20), and called Golgotha, meaning "place of a skull" (Matt. 27:33).
In the , excavations were carried out below the Church of the Holy Sepulcher, showing that it was built on an isolated mass of rock in the middle of an extensive quarry (which was in use from the ). This spur of rock was left unquarried in ancient times, because of the poor quality of the limestone. In the sides of the quarry and of this rock, a series of rock-cut tombs of the style of the were found.
This would indicate that the area was not then included within the city walls, as the dead were always buried outside the city. In support of the second and third points, some fortified remains found in the northern part of the nearby Jewish Quarter excavations have been identified as the Gennath (Garden) Gate mentioned by Josephus in his description of the Second Wall (Jewish War 5.146). It is assumed that this gate derived its name from a garden which lay just to the north outside the gate. Indeed, a layer of arable soil was found above the quarry fill.
The claim that the site could have been known as "the place of the skull" is said to be based on an ancient Jewish tradition reported by early Christian writers, such as Origen and Epiphanius, that the skull of Adam is preserved in this hill.
General Gordon's identification of the Garden Tomb with that of Christ was based on his discernment of the shape of a skull in the contours of the hill on the western escarpment of which the Garden Tomb is located. It has since been proven that this tomb was, in fact, a typical tomb of the First Temple period and could never have been called a "new tomb" in the time of Christ. Because of its tranquility, however, and its contrast to the bustle of the Holy Sepulcher, the site is today still regarded by many as the tomb of Christ.
The reconstruction drawing shows the traditional site of the crucifixion (i.e., the Holy Sepulcher). Three crosses are shown on the Hill of Golgotha. The Second Wall of Jerusalem was built above the quarry face. The Temple Mount forms the backdrop to this view, with the Antonia Fortress on the left, the temple in the center, and the Royal Stoa on the far right.
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The Gospel writers tell us that after his death, Jesus' body was taken to a garden and laid in a newly hewn tomb (Matt. 27:60; Luke 23:53; John 19:41). This is important archaeological information. Tombs from this period usually consisted of several burial chambers, which had loculi (burial niches) cut in the side walls in which to place the body of the deceased, and also arcosolia (arched niches) where ossuaries (chests for bones) were placed.
The fact that some women saw where the body of Jesus was laid (Mark 15:47) and that also, after the resurrection of Jesus, the disciple John could see the grave clothes lying and the face cloth folded (John 20:5-6), indicates that the body of Jesus was laid on a bench opposite the tomb opening.
The truth of this information can be confirmed by archaeology, in particular by tomb architecture. Newly hewn tombs usually consisted of a simple chamber which had three benches around an excavated pit. This pit allowed the workmen to stand upright while working.
Additional chambers with loculi and arcosolia were added later after the initial benches were removed. A newly hewn tomb could be used for the "primary burial," which is the first part of the ritual of ossilegium. (This simply means that the body of the deceased, after having been wrapped in linen grave clothes, was placed on a shelf, a bench, or in a niche. About a year later, after the soft tissues had decomposed, the bones were placed in an ossuary. This is called the "secondary burial.") It would appear, therefore, that the body of Jesus was indeed laid in a tomb that was newly hewn out of the rock.
The entrance to the tomb would have been low, causing the disciples to stoop down in order to look inside and enter it (cf. Luke 24:12; John 20:5). Only very few of the almost
However, the biblical record does say that the stone was rolled away (Matt. 27:60; Mark 15:46; Luke 24:2), and therefore a massive rolling stone (
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