The Gospel According to John
I.
Overview
The gospel itself tells us its
purpose: “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). This purpose comprises three elements,
namely 1) testimony, 2) faith, and 3) life.
The gospel’s intended audience was
the growing Greek population. This explains the numerous Greek philosophical
tones. The gospel was completed about A.D. 85-90. The following are the gospel’s
characteristics:
1.
This gospel is different from the other Gospels
in the following ways:
·
Regarding Jesus’ ministry: it focuses on Judea
and Jerusalem
·
Regarding Jesus’ teachings and message: differs
greatly from the parables common to the other gospels
·
Regarding the kingdom of God:
it emphases this aspect more than the other gospels. It emphases Jesus’
identity, His relationship with God, and eternal life.
·
Regarding Jesus’ infancy: John does not record
this phase of Jesus’ life. Instead, he begins this gospel from the perspective
that the Christ is the eternal Word, stressing Christ’s divinity.
2.
It has a definite purpose: its main concern is
not the recording of events, but in the receiving of a new, eternal, and
abundant life.
3.
The significance of the historical Jesus:
contrary to mysticism, the gospel shows that Christ’s relationship to us was
based on His life on earth.
4.
Direct contradiction to Gnosticism: Gnosticism
overemphasized Christ’s divinity, to the point that it denied the credibility
of His life and death. But the Gospel of John emphases both Christ’s humanity
and divinity.
5.
Christ is the Word: God Himself is the creator
of this physical world. Contrary to the claim of the Gnostics, the physical
world is not and cannot be inherently evil.
Name of Gospel: The Gospel according to John
Theme: Jesus Christ, the Son of God
Author: John
Date written: A.D. 85-90
Place written: Ephesus
Purpose: To show that Jesus is the Messiah prophesied in the Old
Testament, the Son of God, and the Savior of the world.
II.
Structure:
A.
The background of the Son of God (1:1-1:34)
1.
His eternity (1:1-5)
2.
His appearance (1:6-18)
3.
His forerunner (1:19-34)
B.
The works of the Son of God (1:35-11:57)
1.
The disciples of the Son of God (1:35-51)
2.
The preaching of the Son of God (2:1-11:57)
a.
In Galilee
(2:1-12)
b.
In Judea
(2:13-3:36)
c.
In Galilee (4)
d.
In Judea (5)
e.
In Galilee (6)
f.
In Judea (7-11)
C.
The passion of the Son of God
1.
Before the Passover (12)
2.
After the Passover (13-19)
D.
The resurrection of the Son of God
1.
The day of the resurrection (20:1-25)
2.
After the resurrection (20:26-21:25)
III.
Synopsis
A.
The background of the Son of God (1:1-1:34)
1.
His eternity (1:1-5)
a.
He was from the beginning (1:1)
b.
He was with God (1:1)
c.
He was God (1:1)
d.
He was the Creator of all things (1:3)
e.
He was the source and incarnation of eternity
(1:4)
f.
He was the light of the world (1:4)
2.
His appearance (1:6-18):
The Son of God was eternally
existent, but He appeared in human history. “The Word became flesh and dwelt
among us… full of grace and truth.” (1:14). He was full of God’s glory and
witnessed by men (1:14). He manifested the grace and glory of the Heavenly
Father (1:17-18).
3.
His forerunner (1:19-34):
His ministry was advocated by a
forerunner, who prepared the hearts of the people to receive Him as the Son of
God.
B.
The works of the Son of God (1:35-11:57)
1.
The disciples of the Son of God (1:35-51):
Through the disciples testimony, Jesus was identified as
a.
The Lamb of God (1:36)
b.
Rabbi (1:38)
c.
Messiah (1:41)
d.
Him of whom Moses in the law and the prophets
wrote, i.e. the Messiah (1:45)
e.
Son of God (1:49)
f.
King of Israel (1:49)
2.
The preaching of the Son of God (2:1-11:57)
a.
In Galilee
(2:1-12)
(a)
At Nazareth
(2:1-11): Turning water into wine, symbolizing that the Son of God gives an
abundant life
(b)
In Capernaum
(2:12): The recording is brief since the author’s focus is on the Judean
ministry
b.
In Judea
(2:13-3:36)
(a)
At Jerusalem
(2:13-3:21)
(i)
Cleansing the temple (2:13-22): manifests the
relationship between the Son of God and God as well as His authority; first
reference to speaking figuratively of the temple as His body.
(ii)
Performing miracles widely (2:23-25): leads
people to faith in Him through miracles.
(b)
At Aenon (2:22-36):
points out that the forerunner was for the preparation of the coming of the Son
of God, and the proper attitude toward the Son of God
c.
In Galilee (4)
(a)
In Samaria
(4:1-42): It becomes apparent from Jesus’ conversation with the Samaritan woman
that the Son of God was not only the King of Israel
(1:49) but also the Savior of the world (4:42).
(b)
At Cana (4:43-54): A continuation of the
previous passage; this event demonstrates the universality of the Son of God;
it shows that signs and miracles serve as evidence for the Son of God and that
faith is a condition for witnessing signs and miracles.
d.
In Judea (5)
(a)
Healing the sick (5:1-18): this miracle
identifies the Son of God as the Lord of the Sabbath.
(b)
Self-defense (5:19-47):
(c)
Reasons for which the Jews wanted to kill the
Son of God
(i)
He healed on the Sabbath (5:18)
(ii)
He made Himself equal with God (5:18)
(d)
Proving His identity as the Son of God
(i)
The work of the Son of God (5:19-23): God has
given Him the authority to do all these things
(ii)
The grace of the Son of God (5:24-29): The One
who has received this authority has unbounded grace
(iii)
The evidence of the Son of God (5:30-47):
·
His own testimony (5:30-31)
·
The heavenly Father’s testimony (5:32);
“Another” is a reference to God.
·
The testimony of John the Baptist (5:33-35)
·
The testimony of His works (5:36)
·
The testimony of the Scriptures (5:37-47)
C.
The rejection of the Son of God (6-11)
1.
In Galilee
(6:1-71)
a.
On a mountain in Galilee
(6:1-14): He feeds 5,000 with five loaves and two fish. The crowd forces Him to
be king and relinquish His identity as Son of God (6:15)
b.
On the sea of Galilee
(5:16-21): He walks on water. But the disciples are afraid, rejecting the power
of the Son of God.
c.
By the sea in Bethsaida (6:22-40): He teaches that the
bread from God (5:33) is the true bread from heaven (5:32) and the bread of
life (5:35). But the people only seek to be fed, rejecting the life of the Son
of God.
d.
In the synagogue of Capernaum (6:41-59): The Jews complain that
Jesus calls Himself the bread from God, thereby rejecting the salvation of the
Son of God.
e.
Outside the synagogue of Capernaum (6:60-71): Many disciples leave the
Son of God because of His words, rejecting the grace of the Son of God.
2.
In Judea (7-11)
a.
In Jerusalem
(7:1-10:39)
(a)
First debate with the Jews in the temple
(7:1-52): At the Feast of Tabernacles
·
At the beginning of the feast (7:14-36): debates
the purpose of the Sabbath (7:22-23); accused as demon-possessed
·
At the end of the feast (7:37-52): quotes the OT
prophesy about Himself; results in the people’s displeasure and rejection
(b)
Second debate with the Jews in the temple
(8:1-11): The Jews use the adulterous woman to find fault with the Lord. They
hope to test the attitude of the Son of God toward the law and accuse Him of
sin. But the Son of God shrewdly demonstrates His compassion, forgiveness, and
wisdom.
(c)
Third debate with the Jews in the temple
(8:12-57): The self-declarations of the Son of God
·
He is from above (8:23)
·
He is not of this world (8:23)
·
He has received God’s direct revelation (8:26)
·
He is the Son of God (8:36)
·
He is God (8:42)
·
He is without sin (8:46)
·
He is the “I AM” (8:58)
(d)
Fourth debate with the Jews (9:1-41): The Son of
Man heals a man born blind on the Sabbath. The healed man is cast out. This
incident demonstrates the identity of the Son of God
·
He is the light of the world (9:5)
·
He is a real person (9:11)
·
He is a prophet (9:17)
·
He is from God (9:33)
·
He is the Son of God (9:35)
·
He is the Judge (9:39)
(e)
Fifth debate with the Jews (10:1-21): He speaks
of His difference from them by means of a parable
(f)
Sixth debate with the Jews (10:22-39): He points
out that the Son of God is
·
The Christ (10:24-25)
·
The one who gives eternal life (10:28)
·
One with God (10:30,38)
·
The Son of God (10:36)
b.
At Bethany
(10:40-11:53)
(a)
Many believe in Him (1:40-42): He leads people
to believe in Him through miracles
(b)
The Jewish leaders plot to kill Jesus (11:1-53).
Many are turning to Jesus because of the miracle of raising Lazarus from the
dead. The high priest plots to kill Jesus, using an OT prophesy
as an excuse (11:50). Their conviction that their plot is legal, reasonable,
and a fulfillment of prophecy shows their utmost wickedness.
3.
At Ephraim (11:54-57): while avoiding the plot
of the Jews, Jesus spends more time with His disciples before His passion in
order to strengthen them
D.
The passion of the Son of God (12-19)
1.
Before the Passover (12)
a.
At Bethany:
He is anointed with perfume (12:1-11). Mary anoints the Lord with an expensive
perfume, an action resulting in two reactions among those present:
(a)
Son of God: prefiguring a greater sacrifice
(12:7)
(b)
Judas: a waste (stemming from greed)
b.
At Jerusalem (12:12-50):
He enters Jerusalem
riding on a donkey. He also speaks to the multitude, predicting drawing all men
unto Himself
2.
The Passover (13-19)
a.
Washing the disciples’ feet: having a part with
the Lord; imitating the Lord’s humility; serving one another (13:1-20)
b.
Giving a new commandment (13:21-38): Loving one
anther
c.
Comforting the disciples (14:1-31)
(a)
He is coming back again (14:1-4)
(b)
He and the Father are one (14:5-14)
(c)
He promises the Holy Spirit (14:15-26)
(d)
He leaves them peace (14:27-31)
d.
Explaining relationships (15:1-27): The Son of
Man points out three types of relationships
(a)
The relationship between the believers and the
Lord is like that between the vine and the branches (15:1-11)
(b)
The relationship between believers should be one
in which they love one another as the Lord loves them
(c)
The relationship between the believers and the
world is one that transcends the world (15:18-27)
e.
Revealing the future (16:1-33)
(a)
Suffering for the Lord (16:1-16)
(b)
The work of the Holy Spirit (16:7-15)
(c)
The resurrection (16:16-24)
(d)
The mission (16:28,25-33)
f.
Praying for the believers (17:1-26): The prayer
of the High Priests—prayer over three aspects
(a)
Praying for Himself and His mission: that He may
receive glory with the Father (17:1-5)
(b)
Praying for the disciples then: to keep them as
one, just as the Holy Father and the Son are one (17:6-19)
(c)
Praying for the disciples in the future: that
they may be one (17:21), believe in God, and enjoy God’s love (17:23)
g.
Being arrested in the garden (18:1-11): the Son
of God rejected
h.
Being tried all night (18:12-19:16)
(a)
Before Annas the high
priest (18:12-23)
(b)
Before Caiaphas the high priest (18:24-27)
(c)
Before Pilate (18:28-19:16)
·
They find the Son of God guilty even though they
cannot find any guilt in Him.
i.
Being crucified (19:17-29): completing the work entrusted
by the heavenly Father
j.
Being laid in the tomb (19:31-42)
E.
The resurrection of the Son of God (20:1-21:25)
1.
The day of the resurrection (20:1-25)
a.
Morning (20:1-18)
(a)
The stone rolled away (20:1). (Not for the Son
of Man, but to allow the disciples to enter the tomb to see)
(b)
The linen placed neatly (20:3-5)
(c)
The testimony of the author, i.e. the disciple
who enters the tomb first (20:8)
(d)
The Son of God Himself (20:11-18)
b.
Evening (20:19-25)
(a)
Testifying His resurrection (20:20)
(b)
Sending them to proclaim His resurrection
(20:21)
(c)
Signifying to them the coming of the Holy Spirit
(20:22)
(d)
Granting them the authority to pronounce
judgment (20:23)
2.
After the resurrection (20:26-21:25)
a.
Eight days later (20:26-31): appears to Thomas
b.
Another day (21:1-25): appears to the disciples
and gives them the commission to feed His sheep
