Intro to Gospel of John

THE GOSPEL ACCORDING TO

John

An Introduction and Overview from the Open Bible Notes

THE BOOK OF JOHN
Just as a coin has two sides, both valid, so Jesus Christ has two natures, both valid. Luke presents Christ in His humanity as the Son of Man; John portrays Him in His deity as the Son of God. John’s purpose is crystal clear: to set forth Christ in His deity in order to spark believing faith in his readers. John’s gospel is topical, not primarily chronological, and it revolves around seven miracles and seven “I am” statements of Christ.

Following an extended eyewitness description of the Upper Room meal and Discourse, John records events leading up to the Resurrection, the final climactic proof that Jesus is who He claims to be—the Son of God.

The title of the Fourth Gospel follows the same format as the titles of the synoptic Gospels: Kata Ioannen, “According to John.” As with the others, the word “Gospel” was later added Ioannes is derived from the Hebrew name Johanan, “Yahweh Has Been Gracious.”

THE AUTHOR OF JOHN
Jesus nicknamed John and his brother, James, “Sons of Thunder” (Mark 3:17). Their father was Zebedee; and their mother Salome, served Jesus in Galilee and was present at His crucifixion (Mark 15:40, 41). John was evidently among the Galileans who followed John the Baptist until they were called to follow Jesus at the outset of His public ministry (1:19–51). These Galileans were later called to become full-time disciples of the Lord (Luke 5:1–11), and John was among the twelve men who were selected to be apostles (Luke 6:12–16). After Christ’s ascension, John became one of the “pillars” of the church in Jerusalem along with James and Peter (Gal. 2:9). He is mentioned three times by name in Acts (3:1; 4:13; 8:14), each time in association with Peter. Tradition says that John later went to Ephesus (perhaps just before the destruction of Jerusalem). He was eventually exiled by the Romans for a time to the island of Patmos (Rev. 1:9).

The author of this gospel is identified only as the disciple “whom Jesus loved” (13:23; 19:26; 20:2; 21:7, 20). His knowledge of Palestinian geography and Jewish customs makes it clear that he was a Palestinian Jew, and his meticulous attention to numbers (2:6; 6:13, 19; 21:8, 11) and names (1:45; 3:1; 11:1; 18:10) indicates that he was an eyewitness. This fits his own claim to be a witness of the events he described (1:14; 19:35; 21:24, 25). The disciple “whom Jesus loved” was part of the inner circle of disciples and was closely associated with Peter. The synoptic Gospels name this inner circle as Peter, James, and John. Since Peter is separate from the beloved disciple, only James and John are left. James was martyred too early to be the author (Acts 12:1, 2), so the apostle John was the author of this gospel. This conclusion from internal evidence is consistent with the external testimony of the early church. Irenaeus (c. a.d. 185) was a disciple of Polycarp who was in turn a disciple of the apostle John. In his Against Heresies, Irenaeus bore witness to Johannine authorship of this gospel and noted that John lived until the time of the emperor Trajan (a.d. 98–117). Clement of Alexandria, Theophilus of Antioch, Origen, and others also ascribe this book to John.

THE TIME OF JOHN
In spite of the strong internal and external testimony supporting Johannine authorship of this gospel, theological assumptions have motivated a number of critics to deny this claim. Until recently it was popular to propose a second-century date for this book. The discovery of the John Rylands Papyrus 52 containing portions of John 18:31–33, 37, 38 has overthrown this conjecture. This fragment has been dated at about a.d. 135, and a considerable period of time must have been required for John’s gospel to be copied and circulated before it reached Egypt, where this papyrus was found.

On the other hand, John was written after the last of the synoptic Gospels (c. a.d. 66–68). His familiarity with the topography of Jerusalem (e.g., 5:2; 19:13) does not necessarily require a date before a.d. 70. Since John’s three epistles and Revelation were written after his gospel, the probable range for this work is a.d. 60–90. By this time, John would have been one of the last surviving eyewitnesses of the Lord. According to tradition, John wrote this gospel in Ephesus.

THE CHRIST OF JOHN
This book presents the most powerful case in all the Bible for the deity of the incarnate Son of God. “A Man called Jesus” (9:11) is also “Christ, the Son of the living God” (6:69). The deity of Christ can be seen in His seven “I am” statements: “I am the bread of life” (6:35, 48); “I am the light of the world” (8:12; 9:5); “I am the door” (10:7, 9); “I am the good shepherd” (10:11, 14); “I am the resurrection and the life” (11:25); “I am the way, the truth, and the life” (14:6); “I am the true vine” (15:1–5). The seven signs (1–12) and the five witnesses (5:30–40) also point to His divine character. On certain occasions, Jesus equates Himself with the Old Testament “I AM,” or Yahweh (see 4:25, 26; 8:24, 28, 58; 13:19; 18:5, 6, 8). Some of the most crucial affirmations of His deity are in 1:1; 8:58; 10:30; 14:9; 20:28.

“The Word was God” (1:1), but the Word also became flesh (1:14). The humanity of Jesus can be seen in His weariness (4:6), thirst (4:7), dependence (5:19), grief (11:35), troubled soul (12:27), and His anguish and death (19).

KEYS TO JOHN
Key Word: Believe That Jesus Is the Son of God—The fourth Gospel has the clearest statement of purpose in the Bible: “But these are written that you may believe that Jesus is the Christ, the Son of God, and that believing you may have life in His name” (20:31). John selected the signs he used for the specific purpose of creating intellectual (“that you may believe”) and spiritual (“that believing you may have life”) conviction about the Son of God. The key verb in John is “believe,” and requires both knowledge (8:32; 10:38) and volition (1:12; 3:19; 7:17).

The predominant theme of this gospel is the dual response of faith and unbelief to the Person of Jesus Christ. Those who place their faith in the Son of God have eternal life, but those who reject Him are under the condemnation of God (3:36; 5:24–29; 10:27–29): this is the basic issue. John 1:11, 12 summarizes the responses of accepting or rejecting the Son of God that are traced through the rest of the book. The rejection of Jesus by His own people can be seen over and over in chapters 2–19 through 19 (“His own did not receive Him”), but John also lists a number of men and women who believed in Him (“But as many as received Him”).

Key Verses: John 1:11–13 and John 20:30, 31—“He came to His own, and His own did not receive Him. But as many as received Him, to them He gave the right to become children of God, to those who believe in His name: who were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God” (1:11–13).

“And truly Jesus did many other signs in the presence of His disciples, which are not written in this book; but these are written that you may believe that Jesus is the Christ, the Son of God, and that believing you may have life in His name” (20:30, 31).

Key Chapter: John 3—John 3:16 is without doubt the most quoted and preached verse in all of Scripture. Captured in it is the gospel in its clearest and simplest form: that salvation is a gift of God and is obtainable only through belief. The conversation with Nicodemus and the testimony of John the Baptist provide the setting that clearly points out that being “born again” is the only way to find the “kingdom of God.”

SURVEY OF JOHN
This most unusual gospel, with its distinct content and style, serves as a supplement to the three Synoptics. It is easily the simplest and yet the most profound of the gospels, and for many people it is the greatest and most powerful. John writes his gospel for the specific purpose of bringing people to spiritual life through belief in the Person and work of Jesus Christ. The five basic sections of this gospel are: the incarnation of the Son of God (1:1–18); the presentation of the Son of God (1:19–4:54); the opposition to the Son of God (5:1–12:50); the preparation of the disciples by the Son of God (13:1–17:26); the crucifixion and resurrection of the Son of God (18:1–21:25).

The Incarnation of the Son of God (1:1–18): This prologue introduces the rest of the book and gives the background for the historical narrative that follows. It dates the nature of Jesus, introduces His forerunner, clarifies His mission, and notes the rejection and acceptance He will find during His ministry.

The Presentation of the Son of God (1:19–4:54): In this section Christ is under careful consideration and scrutiny by Israel. He is introduced by John the Baptist who directs his own disciples to Christ. Shortly the author begins listing the seven signs, which continue through the next section. John carefully selects seven miracles out of the many that Christ accomplished (cf. John 21:25) in order to build a concise case for His deity. They are called signs because they symbolize the life-changing results of belief in Jesus—(1) water to wine: the ritual of law is replaced by the reality of grace (2:1–11); (2) healing the nobleman’s son: the gospel brings spiritual restoration (4:46–54); (3) healing the paralytic: weakness is replaced by strength (5:1–16); (4) feeding the multitude: Christ satisfies spiritual hunger (6:1–13); (5) walking on water: the Lord transforms fear to faith (6:16–21); (6) sight to the man born blind: Jesus overcomes darkness and brings in light (9:1–7); (7) raising of Lazarus: the gospel brings people from death to life (11:1–44). These signs combine to show that Jesus is indeed the Son of God.

The Opposition to the Son of God (5:1–12:50): John’s unusual pattern in these chapters is to record the reactions of belief and disbelief after the performance of one miracle before moving to the next. In a series of growing confrontations, John portrays the intense opposition that will culminate in the Lord’s final rejection on the cross. Even though many people received Him, the inevitable crucifixion is foreshadowed in several places (2:4, 21, 22; 7:6, 39; 11:51, 52; 12:16).

The Preparation of the Disciples by the Son of God (13:1–17:26): John surveys the incarnation and public ministry of Jesus in twelve chapters, but radically changes the pace in the next five chapters to give a detailed account of a few crucial hours. In this clear and vivid recollection of Jesus’ last discourse to His intimate disciples; John captures the Lord’s words of comfort and assurance to a group of fearful and confused followers. Jesus knows that in less than twenty-four hours He will be on the cross. Therefore, His last words speak of all the resources that will be at the disciples’ disposal after His departure. They will be indwelled and empowered by the triune Godhead. The Upper Room Discourse contains the message of the epistles in capsule form as it reveals God’s pattern for Christian living. In it, the key themes of servanthood, the Holy Spirit, and abiding in Christ are developed.

The Crucifixion and Resurrection of the Son of God (18:1–21:25): After recording Christ’s High Priestly Prayer on behalf of His disciples and all who believe in Him “through their word” (17:20), John immediately launches into a dramatic description of Christ’s arrest and trials before Annas, Caiaphas, and Pilate. In His crucifixion, Jesus willingly fulfills John the Baptist’s prophetic words: “Behold! The Lamb of God who takes away the sin of the world!” (1:29). John closes his profound gospel with a particularly detailed account of the post-resurrection appearances of the Lord. The Resurrection is the ultimate sign that points to Jesus as the Son of God.

FOCUS (Gospel of John)	INCARNATION OF THE SON OF GOD	PRESENTATION OF THE SON OF GOD	OPPOSITION TO THE SON OF GOD	PREPARATION OF THE DISCIPLES	CRUCIFIXION AND RESURRECTION OF THE SON OF GOD
REFERENCE	1:1	1:19	5:1	13:1	18:1 21:25
DIVISION	INTRODUCTION TO CHRIST	REVELATION OF CHRIST	REJECTION OF CHRIST	REVELATION OF CHRIST	REJECTION OF CHRIST
TOPIC	SEVEN MIRACLES			UPPER ROOM DISCOURSE	SUPREME MIRACLE
TOPIC		THAT YOU MIGHT BELIEVE			THAT YOU MIGHT HAVE LIFE
LOCATION	ISRAEL
TIME	A FEW YEARS			A FEW HOURS	A FEW WEEKS