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Introduction
to John
This summary of the Gospel of John provides information about the
title, author(s), date of writing, chronology, theme, theology, outline, a
brief overview, and the chapters of the Gospel of John.
The author is the apostle John, "the disciple whom Jesus
loved" (13:23 [see note there]; 19:26;
20:2; 21:7,20,24). He was prominent in the early
church but is not mentioned by name in this Gospel -- which would be natural if
he wrote it, but hard to explain otherwise. The author knew Jewish life well,
as seen from references to popular Messianic speculations (see, e.g., 1:21
and note; 7:40-42), to the hostility between Jews and
Samaritans (see 4:9 and note), and to Jewish customs, such as
the duty of circumcision on the eighth day taking precedence over the
prohibition of working on the Sabbath (see note on 7:22).
He knew the geography of the Holy Land, locating Bethany about 15 stadia (about
two miles) from Jerusalem (11:18)
and mentioning Cana, a village not referred to in any earlier writing known to
us (2:1 [see note there]; 21:2).
The Gospel of John has many touches that appear to reflect the recollections of
an eyewitness -- such as the house at Bethany being filled with the fragrance
of the broken perfume jar (see 12:3
and note). Early writers such as Irenaeus and Tertullian say that John wrote
this Gospel, and all other evidence agrees (see Introduction to 1 John:
Author).
In general, two views of the dating of this Gospel have been
advocated:
The second view has found favor because it has been felt more
recently that John wrote independently of the other Gospels (see essay and
chart, p. 1943). This does not contradict the statement of Clement referred to
above. Also, those who hold this view point out that developed theology does
not necessarily argue for a late origin. The theology of Romans (written c. 57)
is every bit as developed as that in John. Further, the statement in 5:2
that there "is" (rather than "was") a pool "near the
Sheep Gate" may suggest a time before 70, when Jerusalem was destroyed.
Others, however, observe that John elsewhere sometimes used the present tense
when speaking of the past.
John's Gospel is rather different from the other three. Whether or
not he knew them (or any one of them) continues to be debated. In any event,
his witness to Jesus goes its own way, highlighting matters that in the other
Gospels remain implicit and underdeveloped. The literary style of this witness
of Jesus is also unique among the Gospels; here focus is on the
"signs" of Jesus' identity and mission and on lengthy, theologically
rich discourses.
John begins with the profound announcement that Jesus is the
"in the beginning" creative Word of God who had become embodied
(incarnated) as a human being to be the light of life for the world. After this
comes the proclamation that this Jesus is the Son of God sent from the Father
to finish the Father's work in the world (see 4:34
and note). God's own glory is made visible in him ("Anyone who has seen me
has seen the Father," 14:9),
and what he does glorifies the Father. In him the full grace and truth of God
has shown itself. Strikingly, a series of "I am" claims on Jesus'
lips echoes God's naming of himself in Ex
3:14, further strengthening the link between the Father and the Son
(see 6:35; 8:12;
9:5;
10:7,9,14; 11:25;
14:6; 15:1,5).
Jesus' words to Nicodemus nicely summarize this Gospel's central
theme: "For God so loved the world that he gave his one and only Son, that
whoever believes in him shall not perish but have eternal life" (3:16).
Although a variety of motivations for the composition of John's Gospel have
been posited by interpreters (such as to supplement the other Gospels, to
combat some form of heresy, to oppose the continuing followers of John the
Baptist), the author himself states his main purpose clearly in 20:31:
"that you may believe that Jesus is the Christ, the Son of God, and that
by believing you may have life in his name."
For the main emphases of the book see notes on 1:4,7,9,14,19,49; 2:4,11; 3:27;
4:34; 6:35; 13:1
-- 17:26; 13:31;
17:1-2,5; 20:31.
I.
Prologue: The Word Became Flesh (1:1-18)
A.
John the Baptist's Testimony about Jesus (1:19-34)
III.
Jesus' Public Ministry: Signs and Discourses (chs. 2-11)
IV.
The Passion Week (chs. 12-19)
1.
At the Last Supper (chs. 13-14)
2.
On the way to Gethsemane (chs. 15-16)
3.
Jesus' prayer (ch.
17)
V.
Jesus' Resurrection (20:1-29)
──《New
International Version》
Introduction to John
The Gospel of John has a peculiar character,
as every Christian perceives. It does not present the birth of Christ in this
world, looked at as the Son of David. It does not trace His genealogy back to
Adam, in order to bring out His title of Son of man. It does not exhibit the
Prophet who, by His testimony, accomplished the service of His Father in this
respect here below. It is neither His birth, nor the commencement of His
gospel, but His existence before the beginning of everything that had a
beginning. "In the beginning was the Word." In short it is the glory
of the Person of Jesus, the Son of God, above all dispensation-a glory
developed in many ways in grace, but which is always itself. It is that which
He is; but making us share in all the blessings that flow from it, when He is
so manifested as to impart them.
── John Darby《Synopsis of John》
Introduction to John
The apostle and evangelist, John, seems to
have been the youngest of the twelve. He was especially favoured with our
Lord's regard and confidence, so as to be spoken of as the disciple whom Jesus
loved. He was very sincerely attached to his Master. He exercised his ministry
at Jerusalem with much success, and outlived the destruction of that city,
agreeably to Christ's prediction, ch. 21:22. History relates that after the
death of Christ's mother, John resided chiefly at Ephesus. Towards the close of
Domitian's reign he was banished to the isle of Patmos, where he wrote his
Revelation. On the accession of Nerva, he was set at liberty, and returned to
Ephesus, where it is thought he wrote his Gospel and Epistles, about A. D. 97,
and died soon after. The design of this Gospel appears to be to convey to the
Christian world, just notions of the real nature, office, and character of that
Divine Teacher, who came to instruct and to redeem mankind. For this purpose,
John was directed to select for his narrative, those passages of our Saviour's
life, which most clearly displayed his Divine power and authority; and those of
his discourses, in which he spake most plainly of his own nature, and of the
power of his death, as an atonement for the sins of the world. By omitting, or
only briefly mentioning, the events recorded by the other evangelists, John gave
testimony that their narratives are true, and left room for the doctrinal
statements already mentioned, and for particulars omitted in the other Gospels,
many of which are exceedingly important.
── Matthew Henry《Concise Commentary on John》
John’s
Gospel
John’s Gospel has often been compared to a pool in
which a child could wade safely and an elephant could swim. It is both simple
and profound. It is for the beginner in the faith and for the mature Christian. ──
Michael P. Green《Illustrations for
Biblical Preaching》