The Gospel according to John is quite different in character from the three synoptic gospels. It is highly literary and symbolic. It does not follow the same order or reproduce the same stories as the synoptic gospels. To a much greater degree, it is the product of a developed theological reflection and grows out of a different circle and tradition. It was probably written in the 90s of the first century.
The Gospel of John begins with a magnificent prologue, which states many of the major themes and motifs of the gospel, much as an overture does for a musical work. The prologue proclaims Jesus as the pre-existent and incarnate Word of God who has revealed the Father to us. The rest of the first chapter forms the introduction to the gospel proper and consists of the Baptist's testimony about Jesus (there is no baptism of Jesus in this gospel--John simply points him out as the Lamb of God), followed by stories of the call of the first disciples, in which various titles predicated of Jesus in the early church are presented.
The gospel narrative contains a series of "signs"--the gospel's word for the wondrous deeds of Jesus. The author is primarily interested in the significance of these deeds, and so interprets them for the reader by various reflections, narratives, and discourses. The first sign is the transformation of water into wine at Cana (John 2:1-11); this represents the replacement of the Jewish ceremonial washings and symbolizes the entire creative and transforming work of Jesus. The second sign, the cure of the royal official's son (John 4:46-54) simply by the word of Jesus at a distance, signifies the power of Jesus' life-giving word. The same theme is further developed by other signs, probably for a total of seven. The third sign, the cure of the paralytic at the pool with five porticoes in ch 5, continues the theme of water offering newness of life. In the preceding chapter, to the woman at the well in Samaria Jesus had offered living water springing up to eternal life, a symbol of the revelation that Jesus brings; here Jesus' life-giving word replaces the water of the pool that failed to bring life. John 6 contains two signs, the multiplication of loaves and the walking on the waters of the Sea of Galilee. These signs are connected much as the manna and the crossing of the Red Sea are in the Passover narrative and symbolize a new exodus. The multiplication of the loaves is interpreted for the reader by the discourse that follows, where the bread of life is used first as a figure for the revelation of God in Jesus and then for the Eucharist. After a series of dialogues reflecting Jesus' debates with the Jewish authorities at the Feast of Tabernacles in John 7; 8, the sixth sign is presented in Joh 9, the sign of the young man born blind. This is a narrative illustration of the theme of conflict in the preceding two chapters; it proclaims the triumph of light over darkness, as Jesus is presented as the Light of the world. This is interpreted by a narrative of controversy between the Pharisees and the young man who had been given his sight by Jesus, ending with a discussion of spiritual blindness and spelling out the symbolic meaning of the cure. And finally, the seventh sign, the raising of Lazarus in ch 11, is the climax of signs. Lazarus is presented as a token of the real life that Jesus, the Resurrection and the Life, who will now ironically be put to death because of his gift of life to Lazarus, will give to all who believe in him once he has been raised from the dead.
After the account of the seven signs, the "hour" of Jesus arrives, and the author passes from sign to reality, as he moves into the discourses in the upper room that interpret the meaning of the passion, death, and resurrection narratives that follow. The whole gospel of John is a progressive revelation of the glory of God's only Son, who comes to reveal the Father and then returns in glory to the Father. The author's purpose is clearly expressed in what must have been the original ending of the gospel at the end of Joh 20: "Now Jesus did many other signs in the presence of [his] disciples that are not written in this book. But these are written that you may [come to] believe that Jesus is the Messiah, the Son of God, and that through this belief you may have life in his name."
Critical analysis makes it difficult to accept the idea that the gospel as it now stands was written by one person. Joh 21 seems to have been added after the gospel was completed; it exhibits a Greek style somewhat different from that of the rest of the work. The prologue (Joh 1:1-18) apparently contains an independent hymn, subsequently adapted to serve as a preface to the gospel. Within the gospel itself there are also some inconsistencies, e.g., there are two endings of Jesus' discourse in the upper room (Joh 14:31; 18:1). To solve these problems, scholars have proposed various rearrangements that would produce a smoother order. However, most have come to the conclusion that the inconsistencies were probably produced by subsequent editing in which homogeneous materials were added to a shorter original.
Other difficulties for any theory of eyewitness authorship of the gospel in its present form are presented by its highly developed theology and by certain elements of its literary style. For instance, some of the wondrous deeds of Jesus have been worked into highly effective dramatic scenes (Joh 9); there has been a careful attempt to have these followed by discourses that explain them (Joh 5; 6); and the sayings of Jesus have been oven into long discourses of a quasi-poetic form resembling the speeches of personified Wisdom in the Old Testament.
The gospel contains many details about Jesus not found in the synoptic gospels, e.g., that Jesus engaged in a baptizing ministry (Joh 3:22) before he changed to one of preaching and signs; that Jesus' public ministry lasted for several years (see the note on Joh 2:13); that he traveled to Jerusalem for various festivals and met serious opposition long before his death (Joh 2:14-25; 5; 7-8); and that he was put to death on the day before Passover (Joh l8:28). These events are not always in chronological order because of the development and editing that took place. However, the accuracy of much of the detail of the fourth gospel constitutes a strong argument that the Johannine tradition rests upon the testimony of an eyewitness. Although tradition identified this person as John, the son of Zebedee, most modern scholars find that the evidence does not support this.
The fourth gospel is not simply history; the narrative has been organized and adapted to serve the evangelist's theological purposes as well. Among them are the opposition to the synagogue of the day and to John the Baptist's followers, who tried to exalt their master at Jesus' expense, the desire to show that Jesus was the Messiah, and the desire to convince Christians that their religious belief and practice must be rooted in Jesus. Such theological purposes have impelled the evangelist to emphasize motifs that were not so clear in the synoptic account of Jesus' ministry, e.g., the explicit emphasis on his divinity.
The polemic between synagogue and church produced bitter and harsh invective, especially regarding the hostility toward Jesus of the authorities--Pharisees and Sadducees--who are combined and referred to frequently as "the Jews" (see the note on Joh 1:19). These opponents are even described in Joh 8:44 as springing from their father the devil, whose conduct they imitate in opposing God by rejecting Jesus, whom God has sent. On the other hand, the author of this gospel seems to take pains to show that women are not inferior to men in the Christian community: the woman at the well in Samaria (Joh 4) is presented as a prototype of a missionary (Joh 4:4-42), and the first witness of the resurrection is a woman (Joh 20:11-18).
The final editing of the gospel and arrangement in its present form probably dates from between A.D. 90 and 100. Traditionally, Ephesus has been favored as the place of composition, though many support a location in Syria, perhaps the city of Antioch, while some have suggested other places, including Alexandria.
The principal divisions of the Gospel according to John are the following:
I. Prologue (Joh 1:1-18)
II. The Book of Signs (Joh 1:19-12:50)
III. The Book of Glory (Joh l3:1-20:31)
IV. Epilogue: The Resurrection Appearance in Galilee (Joh 21:1-25)
The most significant fact in history can be summed up in four words: Jesus Christ is God! The great declaration of the Bible is that God in human flesh was born in Bethlehem. It was God in the person of Jesus Christ who astonished the people of his day with his miracles and amazed them with his teaching. It was God who lived a perfect life and then allowed himself to be put to death on a Roman cross for humanity’s sins. It was God who three days after he died broke the bonds of death and came out of the grave alive. The deity of Jesus—the fact that he was God in human flesh—is the bottom line of the Christian faith.
When the author ofJohn sat down to write his Gospel, he was not interested simply in adding one more biography of Jesus to the three already in existence. John wrote his book with a very specific purpose in mind. He tells us in 20:30-31:
Jesus did many other miraculous signs in the presence of his disciples, which are not recorded in this book. But these are written that you may believe that Jesus is the Christ, the Son of God, and that by believing you may have life in his name.
John’s book is not a biography; it’s a theological argument. John wants to convince us that Jesus of Nazareth is God the Son. Then he wants to show us how that fact will change our lives in some rather amazing ways. It is by believing in Jesus Christ as the Son of God that we find life—real life, eternal life, a whole new kind of life!
Every event John records is designed to show us that Jesus is God. John pulls from the life of Jesus specific incidents that demonstrate his majesty and deity. Of particular interest to John are the sign miracles of Jesus. In the first twelve chapters of his book, John records seven miracles. These miracles were not performed simply to alleviate human suffering or to meet human need. The miracles were "signs." They pointed to the truth of Jesus’ claim to be the Son of God.
The other Gospels had been in circulation for some time. John wrote to add his unique perspective and to fill in some of the details not recorded by the other writers. He assumes his readers are familiar with the other Gospels. John does not mention, for example, the anguish of Jesus in the Garden of Gethsemane. The other writers had adequately described that incident. John does give us the details of Jesus’ conversation with his disciples in the upper room. The other writers mention it only briefly.
John never mentions himself by name in the Gospel. He refers to himself simply as "the disciple whom Jesus loved." We have in this Gospel the memories of an intimate friend about the Lord Jesus. Jesus Christ had transformed John’s life. I hope you are prepared to have that happen to you! You are about to begin a fascinating study focused on the greatest person who ever lived—Jesus Christ. If you will respond to what John writes in faith and obedience, you, like John, will experience a whole new kind of life.