For two recent accessible treatments of introductory and interpretative issues, see R. E. Brown, An Introduction to the Gospel of John, ed. F. J. Moloney (New York: Doubleday, 2003) and R. Edwards, Discovering John (London: SPCK, 2003). On a literary approach to John and for explanation of key terms in narrative criticism, see R. A. Culpepper, Anatomy of the Fourth Gospel: A Study in Literary Design (Philadelphia: Fortress, 1983). For an attempt at critical theological appropriation of some aspects of John’s message, see A. T. Lincoln, Truth on Trial (Peabody, Mass.: Hendrickson, 2000), 354–497.

OUTLINE OF THE GOSPEL ACCORDING TO SAINT JOHN

1. Prologue (1:1–18)

A. Christ, the Eternal Word (1:1–13)

B. Christ, the Word Made Flesh (1:14–18)

2. The Book of Signs (1:19–12:50)

A. The Witness of John and the Calling of Disciples (1:19–51)

B. The Inaugural Signs of Jesus’ Ministry (2:1–4:54)

C. Healing on the Sabbath (5:1–47)

D. The Bread of Life (6:1–71)

E. The Feast of Tabernacles and the Sons of Abraham (7:1–8:59)

F. The Light of the World (9:1–41)

G. The Good Shepherd (10:1–42)

H. The Raising of Lazarus (11:1–57)

I. Triumphal Entry and the Rejection of Jesus (12:1–50)

3. The Book of Glory (13:1–20:31)

A. The Foot Washing (13:1–30)

B. The Last Supper Discourse (13:31–16:33)

C. The High Priestly Prayer (17:1–26)

D. The Passion Narrative (18:1–19:42)

E. The Resurrection and Appearances (20:1–31)

4. Resurrection Epilogue (21:1–25)

A. The Final Appearance and Miracle of Jesus (21:1–14)

B. Jesus Questions and Commissions Peter (21:15–23)

C. Conclusion (21:24–25)

INTRODUCTION TO

THE GOSPEL ACCORDING TO SAINT JOHN

Author Unlike the Gospels according to Matthew, Mark, and Luke, the Gospel of John is not strictly anonymous. The author discreetly identifies himself as “the disciple whom Jesus loved” (21:20, 24) and claims to be an eyewitness to the life and ministry of Christ (1:14; 19:35). However, this Beloved Disciple never reveals his name, although he appears several times in the Gospel narrative (13:23; 19:26; 20:2).

The combined weight of textual and traditional evidence suggests that this disciple is the Apostle John, one of the sons of Zebedee (Mt 4:21). Several considerations support this conclusion. (1) The Beloved Disciple is clearly an Israelite, whose knowledge of biblical feasts and institutions is detailed and whose familiarity with Palestinian geography is quite accurate. (2) The Beloved Disciple is one of the Twelve who was present with Jesus at the Last Supper (13:23; Mk 14:17–25) and with the band of apostles after his Resurrection (21:4–7). (3) That he is “beloved” suggests he is part of the inner circle of disciples closest to Jesus: Peter, James, and John. These were the only apostles among the Twelve whom Jesus renamed in the written Gospel tradition (Mk 3:16–17) and the only apostles selected to accompany him at pivotal moments in his ministry (Mk 5:37; 9:2; 14:33). Since Peter is clearly distinguished from the Beloved Disciple (20:2; 21:20) and James was martyred far too early to be considered for authorship (Acts 12:2), John remains as the most likely candidate. (4) The close association between Peter and the Beloved Disciple in this Gospel (20:1–9) mirrors the close association between Peter and John in the writings of Luke (Lk 22:8; Acts 3:1; 8:14). (5) The attention to detail displayed by the author has all the earmarks of an eyewitness: he notices that the stone jars were filled “up to the brim” at Cana (2:7), the multiplied loaves were made of “barley” (6:9), and the aroma of the perfume used to anoint Jesus “filled” the house where the event took place (12:3). (6) As for external evidence, Irenaeus (A.D. 180), Clement of Alexandria (A.D. 200), and other early Christian writers testify with one voice that the Apostle John is the Beloved Disciple who wrote the Fourth Gospel, probably from the city of Ephesus in Asia Minor. Although John’s authorship is disputed by many today, no alternative attempt to identify the Beloved Disciple aligns the evidence as clearly and convincingly as the traditional one.

Date Several scholars of the 19th and 20th centuries claimed the Gospel of John was written in the second century, some dating it as late as A.D. 150 and beyond. This is no longer tenable because of solid evidence to the contrary. For instance, a fragment of John’s Gospel discovered in Egypt in 1935 has been dated as early as A.D. 120. The original Gospel must have been written at least by this time and probably much earlier, since ample time was needed for it to gain popularity and circulate from Asia Minor all the way to Africa. Likewise, Ignatius of Antioch seems to allude to the teaching of the Fourth Gospel in a collection of letters written about A.D. 107. This makes it probable that John’s Gospel was composed by at least A.D. 100.

Whether it can be dated much earlier than this is a matter of dispute. Some have argued that John wrote his Gospel closer to the middle of the first century, even prior to the destruction of Jerusalem in A.D. 70. Interestingly, nothing within the Gospel demands a date later than this, and the casual statement in 5:2 that there “is” (present tense) a pool near the Sheep Gate in Jerusalem may lend support to its antiquity. It seems unlikely that John would have described this pool as though it were intact if, in fact, it was buried beneath a heap of rubble at the time he was writing about it. This makes a date in the 60s a viable option for the composition of John’s Gospel, although most scholars prefer to date it in the 90s of the first century.

Destination and Purpose The Gospel of John was probably written for Jews and Jewish Christians living throughout the Mediterranean world. This is inferred from the distinctively Jewish flavor of the book and its numerous allusions to scriptural and liturgical symbols associated with Israel (1:1, 29, 45, 51; 2:21; 3:14; 4:10, etc.). Its positive depiction of the Samaritans, who were distant descendants of the Israelites, suggests they too were part of John’s target audience (4:39–42). Although it was once popular to interpret John’s Gospel against the backdrop of Greek culture and thought, more recent scholarship—especially since the discovery of the Dead Sea Scrolls—has led to a fuller appreciation of its Jewish background and themes.

Whatever the uncertainties of its destination, there is little uncertainty as to its aim. John tells us outright that his Gospel has an evangelistic purpose: “[T]hese 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). A secondary purpose, although unstated, seems to be to fill in some of the blanks left by Matthew, Mark, and Luke. Whereas the Synoptic Gospels focus on Jesus’ Galilean ministry and mention only one trip to Jerusalem, John tells us that Jesus made several trips to Jerusalem and mentions only brief excursions into the northern regions of Samaria and Galilee (1:43; 4:3–4; 11:54; 21:1). Whereas the Synoptics tell us of Jesus’ ministry after the arrest of John the Baptist, the Fourth Gospel informs us that Jesus’ ministry was already under way before John’s imprisonment (3:24). Likewise, whereas the Synoptics narrate the Last Supper, John is silent about the eucharistic words and actions of Jesus, choosing instead to recount the Bread of Life discourse where Jesus first promises to give himself to the world as sacramental food (6:35–58). These differences have suggested to several scholars, ancient and modern alike, that John was familiar with one or more of the Synoptic Gospels. If so, he must have wanted to give readers additional information about the life and teaching of Jesus that would supplement the authentic Gospels already in circulation.

Themes and Characteristics The Fourth Gospel is a book of magnificent beauty and artistry. The richness of its expression and imagery has made it one of the most celebrated works in Christian history. So much of it is devoted to the heavenly identity and mission of Jesus that John was known as the “spiritual” Gospel in the ancient Church. Perhaps the most pervasive theme in John, which in many ways is the master key that unlocks the Gospel as a whole, is the revelation of God as a family. Nearly every chapter is marked by familial language that explains the inner life of God as well as our relation to God through the grace of divine generation.

The “divine family” of God revealed as Father, Son, and Spirit is the towering mystery of the Fourth Gospel. The Father initiates this revelation by sending his only Son, Jesus Christ, into the world as a man (1:14; 16:28). Through him we learn that the Father loves the Son (3:35), nourishes him with his will (4:34), and entrusts him with the responsibilities of judging and giving life to the world (5:22, 27). The divine unity between the Father and the Son is unlike any known on earth (10:30; 14:11). Christ, for his part, shows us the heart of his Father (1:18; 14:9) by imitating the Father’s works (5:19–21; 10:25), speaking the Father’s words (8:28; 12:49), and returning the Father’s love (14:31). The essence of Jesus’ divine Sonship is thus expressed through a lifetime of pleasing and honoring the Father (8:29, 49). The Spirit, too, is sent into the world by the Father and the Son (14:26; 15:26). His mission is to continue the ministry of Jesus, always teaching the truth (14:26), announcing things to come (16:13), and filling the hearts and lives of believers with his presence (14:17).

The “human family” also plays an important role in the Fourth Gospel. In fact, the heart of Jesus’ message is that the children of men are invited to become children of God (1:12). This new life begins with a spiritual rebirth in Baptism (3:5) and is sustained as the Father nourishes us with divine food and drink (6:32, 51; 7:37–39), educates us in the truth (8:31–32; 16:13), and protects us from spiritual danger (17:15). Christ models the life of divine Sonship to perfection (13:15), showing us how to worship the Father (4:23–26), how to obey his commandments (15:10), and how to love our spiritual siblings (13:34). We are not left orphans (14:18) after Christ returns to the Father (20:17) because his presence dwells with us and even within us (14:17–18, 23). Our full union with the Trinity awaits only the coming of Jesus Christ, who will return in glory to escort the children of God into the house of their heavenly Father (14:2–3). «