JOHN, THE GOOD NEWS ACCORDING TO

One of the four accounts of Jesus Christ’s earthly life and ministry, and the last one to be written.

WRITERSHIP

Although the book does not name its writer, it has been almost universally acknowledged that it was by the hand of the apostle John. From the beginning his writership was not challenged, except by a small group in the second century who objected on the ground that they considered the book’s teachings unorthodox, but not because of any evidence concerning writership. Only since the advent of modern “critical” scholarship has John’s writership been challenged anew.

The internal evidence that the apostle John, the son of Zebedee, was indeed the writer consists of such an abundance of proofs from various viewpoints that it overwhelms any arguments to the contrary. Only a very limited number of points are mentioned here, but the alert reader, with these things in mind, will find a great many more. A few are:

(a) The writer of the book was evidently a Jew, as indicated by his familiarity with Jewish opinions.—John 1:21; 6:14; 7:40; 12:34.

(b) He was a native dweller in the land of Palestine, as indicated by his thorough acquaintance with the country. The details mentioned concerning places named indicate personal knowledge of them. Among these are: “Bethany across the Jordan” (John 1:28) and ‘Bethany near Jerusalem’ (11:18); there was a garden at the place where Christ was impaled, and a new memorial tomb in it (19:41); Jesus “spoke in the treasury as he was teaching in the temple” (8:20); “It was wintertime, and Jesus was walking in the temple in the colonnade of Solomon” (10:22, 23), and many other exact descriptions.

(c) The writer’s own testimony and the factual evidence show that he was an eyewitness. He names individuals who said or did certain things (John 1:40; 6:5, 7; 12:21; 14:5, 8, 22; 18:10); he is detailed about the times of events (4:6, 52; 6:16; 13:30; 18:28; 19:14; 20:1; 21:4); he factually designates numbers in his descriptions, doing so unostentatiously.—1:35; 2:6; 4:18; 5:5; 6:9, 19; 19:23; 21:8, 11.

(d) The writer was an apostle. No one but an apostle could have been eyewitness to so many events associated with Jesus’ ministry; also his intimate knowledge of Jesus’ mind, feelings and reasons for certain actions reveals that he was one of the party of twelve who accompanied Jesus throughout his ministry. For example, he tells us that Jesus asked Philip a question to test him, “for he himself knew what he was about to do.” (John 6:5, 6) Jesus knew “in himself that the disciples were murmuring.” (6:61) He knew “all the things coming upon him.” (18:4) He “groaned in the spirit and became troubled.” (11:33; compare 13:21; 2:24; 4:1, 2; 6:15; 7:1) The writer was also familiar with the apostles’ thoughts and impressions, some of which were wrong and were corrected later.—2:21, 22; 11:13; 12:16; 13:28; 20:9; 21:4.

Additionally, the writer is spoken of as “the disciple whom Jesus used to love.” (John 21:20, 24) He was evidently one of the three most intimate apostles that Jesus kept nearest to him on several occasions, such as the transfiguration (Mark 9:2) and the time of his anguish in the garden of Gethsemane. (Matt. 26:36, 37) Of these three apostles, James is eliminated as the writer because of his being put to death about 44 C.E. by Herod Agrippa I. There is no evidence whatsoever for such an early date for the writing of this Gospel. Peter is ruled out by having his name mentioned alongside “the disciple whom Jesus used to love.”—John 21:20, 21.

AUTHENTICITY

The Gospel of John was accepted as canonical by the early Christian congregation. It appears in nearly all the ancient catalogues, being there accepted without query as authentic. The epistles of Ignatius of Antioch (c. 110 C.E.) contain clear traces of his use of John’s Gospel, as do also the writings of Justin Martyr a generation later. It is found in all the most important codices of the Christian Greek Scriptures: the Sinaitic, Vatican, Alexandrine, Ephraemi, Bezae, Washington and Koridethi codices, and in all the early versions. A fragment of this Gospel containing part of John chapter 18 is contained in the John Rylands Papyrus 457 (P⁵²), of the first half of the second century. Also parts of chapters 10 and 11 are found in the Chester Beatty Papyrus (P⁴⁵) and part of the first chapter in the Bodmer Papyrus (P⁶⁶) of the early third century.

WHEN AND WHERE WRITTEN

It is generally thought that John had been released from exile on the island of Patmos and was in or near Ephesus, about sixty miles (c. 97 kilometers) from Patmos, at the time he wrote his Gospel, about 98 C.E. Roman Emperor Nerva, 96-98 C.E., recalled many who had been exiled at the close of the reign of his predecessor Domitian. John may have been among these. In the Revelation John received on Patmos, Ephesus was one of the congregations to which he was commanded to write.

John had reached a very old age, being probably about ninety or a hundred when he wrote his Gospel. He was undoubtedly familiar with the other three accounts of Jesus’ earthly life and ministry, also the Acts of Apostles and the letters written by Paul, Peter, James and Jude. He had had opportunity to see Christian doctrine fully revealed and had seen the effects of its preaching to all nations. He also had seen the development of the “man of lawlessness” taking place. (2 Thess. 2:3) He had witnessed many of Jesus’ prophecies already fulfilled, notably the destruction of Jerusalem and the end of that Jewish system of things.

PURPOSE OF JOHN’S GOSPEL

John, inspired by holy spirit, was selective in the events he chose to chronicle, because, as he says: “To be sure, Jesus performed many other signs also before the disciples, which are not written down in this scroll,” and, “There are, in fact, many other things also which Jesus did, which, if ever they were written in full detail, I suppose, the world itself could not contain the scrolls written.”—John 20:30; 21:25.

With these things in mind John states his purpose for writing the things he was led by inspiration to write, in which he repeated little that had been written before: “But these have been written down that you may believe that Jesus is the Christ the Son of God, and that, because of believing, you may have life by means of his name.”—John 20:31.

John emphasized the fact that what he wrote was real, true, and had actually taken place. (John 1:14; 21:24) His Gospel is a valuable addition to the Bible canon as the actual eyewitness evidence from the last living apostle of Jesus Christ.

WIDELY PUBLISHED

The Good News According to John has been the most widely published of any part of the Bible. Thousands of copies of the Gospel of John have been separately printed and distributed, apart from its being included in copies of the complete Bible.

VALUE

In harmony with the Revelation, in which Jesus Christ states that he is “the beginning of the creation by God” (Rev. 3:14), John points out that this One was with God “in [the] beginning” and that “all things came into existence through him.” (John 1:1-3) Throughout the Gospel he stresses the intimacy of this only-begotten Son of God with his Father, and he quotes many of Jesus’ statements revealing that intimacy. Throughout the book we are kept aware of the Father-Son relationship, the subjection of the Son and the worship of Jehovah as God by his Son. (John 20:17) This closeness qualified the Son to reveal the Father as no one else could and as God’s servants of ages past never realized. And John highlights the affectionate love of the Father for the Son and for those who become God’s sons by exercising faith in the Son.

Jesus Christ is presented as God’s channel of blessing to mankind and the only way of approach to God. He is revealed as the One through whom undeserved kindness and truth come (John 1:17), also as “the Lamb of God” (1:29), “the only-begotten Son of God” (3:18), “the bridegroom” (3:29), “the true bread from heaven” (6:32), “the bread of God” (6:33), “the bread of life” (6:35), “living bread” (6:51), “the light of the world” (8:12), “the Son of man” (9:35), “the door” of the sheepfold (10:9), “the fine shepherd” (10:11), “the resurrection and the life” (11:25), “the way and the truth and the life” (14:6), and “the true vine.”—15:1.

Jesus Christ’s position as King is stressed (John 1:49; 12:13; 18:33), also his authority as Judge (5:27) and the power of resurrection granted him by his Father. (5:28, 29; 11:25) He reveals Christ’s role in sending the holy spirit, as a “helper,” to act in the capacities of remembrancer or reminder, witness bearer for Him, and teacher. (14:26; 15-26; 16:14, 15) But John does not allow the reader to lose sight of the fact that it is actually God’s spirit, emanating from God and sent by His authority. Jesus made it clear that the holy spirit could not come in such capacity unless he went to the Father, who is greater than he is. (16:7; 14:28) Then his disciples would do even greater works, for the reason that Christ would again be with his Father and would answer requests asked in his own name, all for the purpose of bringing glory to the Father.—14:12-14.

John reveals Jesus Christ also as the sacrificial ransom for mankind. (John 3:16; 15:13) His title “Son of man” reminds us of his being most closely related to man by becoming flesh, being man’s kinsman, and by reason of this, as foreshadowed in the Law, the repurchaser and avenger of blood. (Lev. 25:25; Num. 35:19) Christ told his disciples that the ruler of this world had no hold on him, but that he had conquered the world and as a result the world was judged and its ruler was to be cast out. (John 12:31; 14:30) Jesus’ followers are encouraged to conquer the world by keeping loyalty and integrity to God as Jesus did. (John 16:33) This harmonizes with the Revelation John had received, in which Christ repeats the need to conquer, and promises rich heavenly rewards alongside him to those in union with him.—Rev. 2:7, 11, 17, 26; 3:5, 12, 21.

THE SPURIOUS PASSAGE AT JOHN 7:53–8:11

These twelve verses have obviously been added to the original text of John’s Gospel. They are not found in the Sinaitic Manuscript or the Vatican Manuscript 1209, though they do appear in the sixth-century Codex Bezae and later Greek manuscripts. They are omitted, however, by most of the early versions. It is evident that they are not part of John’s Gospel. One group of Greek manuscripts places this passage at the end of John’s Gospel; another group puts it after Luke 21:38, supporting the conclusion that it is a spurious and uninspired text.

OUTLINE OF CONTENTS

I. Prologue: The Word became flesh and dwelt among men (1:1-18)

A. Was with Jehovah as first of God’s creative works (1:1, 2)

B. Used by God to create all other things (1:3)

C. Came into world as its light, but world did not recognize or accept (1:4-10)

1. Those who received him became children of God by faith (1:11-13)

2. Faith-exercising ones beheld his glory as only-begotten Son (1:14)

3. Full of undeserved kindness and truth, he revealed the Father, whom man has never seen (1:15-18)

II. John the Baptist presents “the Lamb of God” to men (1:19-42)

A. John confesses he is not the Christ, or Elijah (1:19-21)

B. Is the one making way of Jehovah straight; tells of greater one coming (1:22-28)

C. Announces Jesus as “the Lamb of God that takes away the sin of the world” (1:29)

D. Testifies to spirit’s descent on Jesus at baptism and foretells baptism of holy spirit by Jesus (1:30-34)

E. Introduces certain of his disciples to Jesus (1:35-42)

III. Separation of people effected by Jesus’ preaching: “signs” and words prove he is Son of God; progressive development of believers and hardening of heart of unbelievers (1:43–12:50)

A. Philip and Nathanael become disciples (1:43-51)

B. First miracle: changes water into wine at wedding; his disciples put faith in him (2:1-11)

C. At time of Passover celebration (30 C.E.) drives cattle and money changers from temple; gives opponents “sign” of raising up temple (of his body) in three days (2:12-25)

D. Birth by water and spirit explained to Nicodemus; Son of man to be lifted up as was serpent in wilderness (3:1-15)

E. Love of God in giving Son to save world; conflict of light and darkness described (3:16-21)

F. Jesus’ disciples do baptizing, enjoy greater increase than John; John calls himself “friend of the bridegroom,” and Jesus, “bridegroom”; bears witness to Christ’s origin and authority (3:22–4:3)

G. Jesus reveals self to Samaritan woman as possessing life-giving water, finds believers among Samaritans, who recognize him as “savior of the world” (4:4-42)

H. Is welcomed in Galilee; heals son of king’s attendant, who becomes believer (4:43-54)

I. Possibly at Passover time (31 C.E.), heals sick man on Sabbath, Jews persecute Jesus; he refutes them; shows God to be source of his power (5:1-24)

J. Foretells resurrection of dead; describes judgment power granted to him (5:25-47)

K. Miraculously feeds crowd of 5,000 men with five loaves and two fishes, with twelve baskets of bread fragments left; rejects crowd’s effort to make him king (6:1-15)

L. In evening, he walks on water to disciples’ boat (6:16-25)

M. Presents self as bread of God from heaven, the bread of life (6:26-71)

1. Shocks many disciples by stating they must drink his blood and eat his flesh to have life; many turn away (6:48-66)

2. Peter acknowledges him as Holy One of God (6:67-71)

N. The “light” conflicts with “darkness” (7:1–9:41)

1. Jesus’ brothers, not yet believers, speak sarcastically to him (7:1-9)

2. At festival of tabernacles, 32 C.E., chief priests and Pharisees seek opportunity to get hold of Jesus to kill him (7:10-36)

3. On last day of festival, Jesus presents self to assembled Jews as having life-giving water (referring to the holy spirit) (7:37-44)

4. After officers sent by chief priests and Pharisees return without Jesus, Nicodemus speaks in Christ’s behalf, but Pharisees attack Jesus in argument (7:45–8:59)

a. Jesus declares he is “Son of man” (compare Daniel 7:13); shows Jews are in slavery to sin and states: “If you remain in my word . . . you will know the truth, and the truth will set you free”

b. Identifies Pharisaical opponents as not true sons of Abraham, but sons of the Devil; reveals fact of his prehuman existence

5. On sabbath he heals man blind from birth; man persecuted, thrown out of synagogue, becomes believer; Jesus tells Pharisees they say they see, but are blind; hence sin remains on them (9:1-41)

O. The “doorkeeper,” the “fine shepherd,” the “sheepfold” to which Jesus is “door,” the “stranger,” the “thief,” the “other sheep” and the “one flock, one shepherd” (10:1-21)

P. At time of festival of dedication (32 C.E.) Jesus states God is his Father; Jews accuse him of blasphemy; Jesus goes across Jordan, where many put faith in him (10:22-42)

Q. Christ says: “I am the resurrection and the life”; Lazarus resurrected; Jesus’ enemies seek to kill him (11:1-57)

R. Events immediately preceding Jesus’ last Passover (12:1-50)

1. At Bethany Mary, Lazarus’ sister, anoints Jesus’ feet; chief priests plot to kill Lazarus, because many put faith in Jesus on account of him (12:1-11)

2. Jesus rides into Jerusalem on foal of ass; hailed by crowd as king in Jehovah’s name (Zech. 9:9) (12:12-19)

3. Jesus speaks of his death and glorification; Jehovah’s voice heard in response to Jesus’ prayer; Christ says: “Now there is a judging of this world”; tells he will be lifted up; will draw men to him (12:20-36)

4. Isaiah’s prophecy fulfilled about hardening of hearts and blinding of eyes; Jesus announces self as “light” sent from Father, speaking, not own words, but Father’s commandments; these words will judge each one (12:37-50)

IV. Jesus’ last Passover and parting counsel to disciples (13:1–17:26)

A. Washes disciples’ feet as example that disciples ought to serve one another (13:1-20)

B. Applies prophecy of Psalm 41:9; dismisses Judas; prophesies denial by Peter (13:21-38)

C. Tells disciples of his going to prepare heavenly abodes for disciples and his return to receive them home (14:1-5)

1. Christ the only way of approach to the Father; says: “He that has seen me has seen the Father” (14:6-14)

2. Shows that love of him is expressed by observing his commandments (14:15-24)

3. Promises holy spirit as helper; Jesus must go to his Father, who is greater than he is (14:25-31)

D. The true vine and its branches; Christ’s love for his disciples (15:1-16)

E. Disciples no part of world, therefore hated by world (15:17-27)

F. Jesus going away to Father for disciples’ benefit; helper to be sent (16:1-33)

1. Helper will bear witness about Christ, will give evidence concerning sin, righteousness, and give evidence of fact that ruler of world has been judged (Compare 12:31; 14:30.) (16:1-16)

2. Everything asked in Christ’s name will be given (16:17-28)

3. Disciples to have tribulation in world, but should be encouraged, for Jesus conquered world (16:29-33)

G. Jesus prays in behalf of disciples (17:1-26)

1. Asks to be glorified again in heaven as before (17:1-5)

2. Has made Father’s name manifest to disciples; acknowledges they belong to his Father; asks Father to watch over disciples and keep them at unity (17:6-26)

V. Christ tried and impaled (18:1–19:42)

A. Arrested in garden by soldier band and officers of chief priests and Pharisees (18:1-9)

1. Simon Peter cuts off ear of Malchus, slave of high priest (18:10)

2. Jesus reproves Peter for use of sword (18:11)

B. Jesus bound, led before Annas, father-in-law of High Priest Caiaphas (18:12-27)

1. Jesus questioned, slapped, sent bound to Caiaphas (18:19-24)

2. Peter denies Christ three times (18:15-18, 25-27)

C. Jesus taken before Pilate; Pilate finds no fault in him; tells Jews to judge him, but Jews insist he is wrongdoer and call for capital punishment by Roman authority (18:28–19:16)

1. Pilate questions Jesus about kingship; Jesus replies, “My kingdom is no part of this world”; Pilate offers to release him, but crowd calls for Barabbas, a robber (18:33-40)

2. After Jesus is scourged, then is mocked and mistreated by soldiers, Pilate presents Jesus as “The man,” but Jews cry, “Impale him!” (19:1-7)

3. Pilate seeks Jesus’ release, but Jews shout: “You are not a friend of Caesar,” and, “We have no king but Caesar” (19:8-6)

D. Jesus bears torture stake to “Skull Place” and is impaled between others, with title on stake: “Jesus the Nazarene the King of the Jews” (19:17-42)

1. Jesus’ outer garments divided among soldiers; lots cast for one-piece inner garment (19:23, 24)

2. Jesus entrusts care of mother to apostle John (19:25-27)

3. Soldiers break legs of others impaled but Jesus already dead, so legs not broken (Ps. 34:20); soldier pierces his side with spear; blood and water flow out (Zech. 12:10) (19:27-37)

4. Joseph from Arimathea and Nicodemus prepare body, bury Jesus in new tomb near impalement site (19:38-42)

VI. Appearances of the resurrected Christ (20:1–21:25)

A. Mary Magdalene goes to opened tomb; returns with Peter and John; they find Jesus’ body gone (20:1-10)

B. Christ appears to Mary, who thinks at first he is gardener; he reveals his identity and sends her to tell disciples (20:11-18)

C. Christ appears to disciples through locked doors, shows hands and side; Thomas, who had not been present, doubts (20:19-25)

D. Eight days later appears to disciples, including Thomas, who is satisfied on seeing nail prints and spear impression (20:26-29)

E. John’s purpose in writing: that persons may believe Jesus Christ is the Son of God and have life (20:30, 31)

F. Manifests self to seven disciples by causing miraculous catch of fish in Sea of Galilee; feeds them breakfast on shore (21:1-25)

1. Instructs Peter by triple emphasis to “feed my lambs” (21:1-17)

2. Tells Peter what sort of death he will die; alludes to John’s living beyond Peter’s death (21:18-25)

[Picture on page 949]

The John Rylands Papyrus 457 (P⁵²) is dated to the first half of the second century C.E. It contains on the recto (shown on the left here) parts of John 18:31-33 while the verso (on the right here) has portions of 18:37, 38