the gospel of john

Background

Author.   The fact that Guthrie gives thirty pages (241–71) to the authorship question suggests its great complexity. Internal evidence indicates the author’s personal connection with the land of Israel, including his knowledge of Jewish customs and history and geography. It is also apparent the author was an eyewitness.

The author’s self-indications, especially in 19:35 (“He who saw it [the blood and water] has borne witness—and his testimony is true, and he knows that he tells the truth”) and 21:24 (“This is the disciple who is bearing witness to these things, and who has written these things; and we know that his testimony is true”), invite attention. According to Guthrie, “The problem here is whether the writer is referring to himself or to someone else bearing witness” (p. 243). But the author consistently implies his own authority as eyewitness.

As well he refers to himself as “the disciple whom Jesus loved.” While some object that John could not have so designated himself, it is certainly not improbable. Guthrie again suggests,

It might, of course, be that this was the familiar description of the aged apostle in Asia. . . . Far from being an evidence of arrogance, as is so often suggested, it may perhaps be regarded as a sign of modesty. John will not mention his name but will rather draw attention to what he owes to the love of Jesus [p. 248].

Externally, Irenaeus (fl. 180) is the oldest source to identify the book’s author, and he attributes it to John the Apostle. Further, Eusebius says that Irenaeus’ authority was Polycarp, who seems to have known John personally. Other ancient writings put John in Ephesus the last few decades of the first century. Subsequent fathers are univocal in their affirmation of John’s authorship, including Tertullian, Clement of Alexandria, and Origen.

Aside from the Apostle John only one other suggestion has won much support. Papias, quoted by Eusebius, alludes to an “Elder John” distinct from and presumably later than the Apostle. Many have taken this as an indication of a John associated with Ephesus other than the Apostle, and thus an alternative author for the Gospel. But the suggestion of his authorship of the Gospel has serious weaknesses beyond the above testimony for the Apostle. It seems singularly unlikely that so great a leader (author of not only the Gospel but also at least the latter two epistles) should have been lost to history. Also, it is quite possible that Papias’ words referred in fact to one and the same person, the Apostle.

Date of composition.   The Rylands Papyrus 457 is the earliest manuscript fragment of the Gospel, and has been dated to the early second century. The preponderance of conservative scholars supports Johannine authorship in the last decade of the first century. The notes in 21:18 and 23 concerning the longevity of Peter and John are used to support John’s agedness and outliving Peter. Guthrie, however, is inclined to a pre-70 date, on the theory that the book contains some notes of Jesus’ words John took soon after he actually spoke them.

Purpose.   Numerous proposals have been made as to the purpose of this gospel (see Guthrie, NTI, 271–82). While some minor purposes have been detected, none of them rivals the author’s own statement of purpose in 20:30–31: “Many other signs therefore Jesus also performed …; but these have been written that you may believe that Jesus is the Christ, the Son of God; and that believing you may have life in His name.” That is, the document seeks to demonstrate two things: that Jesus was (is) Israel’s Messiah, and that he was (is) the Son of God. It then seeks further that the reader should reaffirm his faith in him—it is completely implausible that any book of the Bible could have been intended for a primary readership of outsiders—and thereby obtain eternal life.

An important component theme is that Jesus was the new revelation from God to whom faithful attention was required. This is developed especially in the Prologue, in both terms “Word,” and “Grace and truth;” and in the Moses motif which extends especially through chapter 8.

Distinction from the Synoptics.   The differences between John and the other three Gospels is immediately apparent. Indeed, it is these differences coupled with the striking similarities among the three that has generated the term and study of the Synoptics (for which see the Background to Matthew). Yet there are important similarities, including the narratives of John the Baptist, the call of the disciples, the feeding of the 5000, and the key events of Passion week. On the differences Guthrie gives ten pages,[1] dealing with them in four categories: material included in the Synoptics and not in John; material included in John and not in the Synoptics; John’s distinctive presentation of his Gospel; and historical and chronological problems.

Assuming John composed his gospel considerably later than the other three, it is entirely conceivable that he was familiar with them, and sought to supplement them rather than substantially reproduce them. His primary point is of course that treated above under Purpose, and stated in 20:31. His was, as were in fact all the others, a unique Gospel.

Argument

The primary message of the book is introduced in the prologue (1:1–18). Its chiastic structure focuses the reader’s attention on the extremities (vv. 1, 18) and the center (vv. 12–13). There John introduces the facts that Jesus was (is) the ultimate revelation of God (“Word,” “explained,” 1:1, 18), and that by faith in him one may receive eternal life (1:12). The other feature of the prologue is the person of the Baptist (1:6–8, 15), the key introducer of Messiah in the next section.

The section on the public ministry of Messiah (1:19—12:50) is introduced by its inauguration (1:19–51), in which the Baptist plays his most important role. It is that role which is first at issue, as Judaism’s leaders interrogate him as to whether he is in some way Messianic (1:19–21). His response identifies to unbelieving Israel both himself (and his role as introducer) and Jesus whom he introduced (1:22–28). The next scene shows him presenting the Lord Jesus to people in general with messianic connotations (1:29–34). The next scene is his presentation of Messiah to disciples, showing their proper response of both following him and telling others about him (1:35–42). The last scene of the chapter adds to the preceding one testimony from others and convincing proof from Jesus himself of his messiahship (1:43–51).

The public ministry began with general reception of the Lord (2–4; which section is framed by miracles at Cana). It was also punctuated with the seven signs supporting John’s purpose statement (20:30–31). The first one tunes the reader in to a consciousness of Jesus’ priorities and schedule. Its Johannine message seems to be that as Moses got Pharaoh’s attention by the judgment of turning water to blood, Jesus commands attention by turning water to wine, the messianic symbol of joy. The growing theme of faith cannot be missed (2:1–12).

Places and times are especially significant in John. The scene in the temple presents Jesus as its rightful possessor; the occasion of Passover anticipates his presentation as the sacrificial lamb; as his prediction also anticipates the all-important resurrection (2:13–22). Jesus’ distrust of the faith response of some (2:23–25) alerts the reader to John’s doctrine of dynamic faith.

In the interview with Nicodemus Jesus’ deity is shown by his insight into heavenly things (3:1–15). It is also set in parallel with the stories which follow, representing Jesus’ presentation of himself to all classes of people: Jews, men, Samaritans, women, and even an official of the pretender to Jesus’ throne. John then editorially underscores the necessity of faith for eternal life (3:16–17), and comments that faith also makes a difference between people here and now in terms of good and evil (3:18–21).

John then shows that Jesus was gaining a certain measure of public following, to the Baptist’s approval, because of his superiority to him, the last OT prophet (3:22–30). The evangelist’s comments tie back in with the earlier part of the chapter, developing the idea of Jesus’ heavenly origin. There is also the planting of thought seeds to be developed later concerning Jesus’ speaking words of him who sent him (3:31–35). The climax returns to the theme of faith with the strongest statement yet as to its necessity, and the two classes of people faith defines (3:36).

The episode in Samaria underscores the actual possibility of salvation for the whole world, as it extends even to the despised Samaritans, women, and ‘sinners’ (4:1–42). The setting at Jacob’s well invites the comparison which shows Jesus as greater even than the patriarch. The figure of living water anticipates its climactic use at Tabernacles (4:14; cf. 7:37). Jesus’ deity and messiahship are both borne out in the conversation, as also the issues of faith in him and the positive response to him arise in the end. Jesus’ teaching of his disciples invites the faithful to enter into the work of propagating the truth about him, even as the woman does that very thing. Finally, faith’s development is shown in the townspeople.

The contradiction of Jesus’ testimony of a prophet’s hometown rejection and his present acceptance in Galilee (4:43–45) both continues the message of his initial reception and explains the rejection that is seen later (6:66). The second sign (4:46–54) shows not only the divine power of Jesus, but also the development of faith, in this case first in the word (v. 50) and subsequently in the work (v. 53).

John’s presentation makes a bit of a shift at chapter 5, as from this point Jesus is met with unbelief which expressed itself with increasing opposition and hostility. Beginning here we also have a festival unit, with reference to “a feast” (5:1), Passover (6:4), Booths (7:2, and its climactic day, 7:37), Dedication (10:22), and Passover again (11:55; 12:1). The first incident at Jerusalem arose from a healing, presented as miraculous and merciful (5:1–9a). Only after the description of the event does John add that it was performed on the Sabbath (5:9b). When the Jews learned of the Sabbath ‘violation,’ and heard the testimony of Jesus’ deity, rather than receiving him (as the others had previously) they rejected him on both counts (5:10–18).

Jesus launched immediately into an extended discourse claiming perfect agreement and equality with the Father, including the prerogative of ultimate judgment (5:19–29), providing the most credible of witnesses to his claims (5:30–39), and consequently condemning their refusal to believe (5:40–47). Quite significantly in his condemnation Jesus identified himself with Moses as being his natural successor (5:45–47).

The Mosaic connection is most clearly developed in chapter 6. John (is the only one of the evangelists that) places the miracle of the feeding of the 5000 at Passover, suggesting some symbolic significance (6:4). The people’s identification of Jesus as “the [Mosaic] Prophet” and their desire to “make him king” (6:14–15) develop John’s messianic purpose. The fifth sign, of Jesus’ walk on the sea (6:16–21), may well continue that Mosaic motif, paralleling the Reed Sea crossing. The two signs then issue into the Bread of Life discourse (6:22–65). Jesus’ reluctance at the people’s desire to make him king is explained in their material-mindedness as displayed in their preoccupation with physical food, where Jesus offered himself as spiritual bread. The Mosaic connection is plainly stated in the people’s reference to manna and Jesus’ response concerning “true heavenly bread” (6:31–32). The reference to eating his flesh and drinking his blood alludes to his crucifixion as the means by which his eternal life is communicated (6:52–59). The divergence of responses—faith by some, rejection by others—is further developed (6:60–69).

What was introduced in chapters 5–6 as resistant rejection develops in 7–12 into fanatical and deadly opposition. Chapter 7 develops around another feast, Tabernacles (just 6 months before the history-making Passover, 7:2). The extent of unbelief is suggested in his brothers’ taunt (7:3–5), while Jesus’ fixation on his purpose and its timing is reflected in his answer (7:6–8). The divided responses of the people relate to an implied part of John’s message that all must decide for themselves—one way or the other—concerning this Jesus (7:10–13). The first part of his message is framed by the Jews’ discount of him and his challenge to review their judgment of him (7:14–24), in light of his heavenly and Mosaic authority. The rest of the presentation of this chapter (7:25–39) centers on the question of his messiahship, in the terms Christ (vv. 26f, 31, 41f), and the Prophet (v. 40), and in his offer of water (vv. 37–39). As anticipated in the beginning of the chapter, the remainder describes the variety of responses either for or against him (7:40–52).

Though the pericope adulterae (7:53—8:11) faces formidable external opposition, its inclusion at this point can be supported by its contextual role. If Jesus claimed to be the prophetic successor to Moses (Deut. 18), he could not advocate direct violation of Moses; hence this devised dilemma. Jesus beats the Jewish leaders at their own game, showing himself more Mosaic than they (as they apparently acknowledge their guilt as malicious witnesses); as also he presents himself as him who originally wrote the Ten Words with his finger (see Exod 31:18).

The next incident climaxes with Jesus’ claim of being I AM, prior to Abraham, and the Jews’ response of attempting to stone him (8:58–59). It began with his claim of being the light of the world, coupled with the promise of life for his followers (8:12). As the result of his defense and elaboration of this claim, in which he asserted his truth and his opponents’ ultimate judgment which would arise from his death (8:13–29), “many came to believe in him” (8:30). This ‘belief’ he then challenged, evidently flawed in such a way that it would not endure. Clarifying that his Father was none other than God, he aroused their fundamental rejection, which became more crystallized as he continued to explain himself (8:31–59). While they initially denied his claim that they sought to kill him (8:37), they proved him right in the end (8:59). Their relationship to Abraham was not through Isaac, but his other son, Ishmael (8:33–37), and they could rightly call not God but the devil their spiritual father (8:41–44).

The story of chapter 9 describes the very interesting situation where Jesus was strongly defended by an honest unbeliever, who when he finally learned of Jesus’ identity was quite willing to believe. His faith in Messiah’s work was real, but incomplete until complemented by faith in his word. His miraculous healing aroused both popular curiosity and official investigation (9:1–13). Once again the Sabbath connection is specified (9:14). With potent irony John shows the ignorant man’s simple but powerful refutation of the learned Pharisees’ wooden Sabbath criterion (in which even they were not unanimous, 9:16; 9:15–33). The man’s parents’ fear of excommunication by the Pharisees (9:18–23), and his contrasting lack of the same fear (and his consequent excommunication, 9:34) anticipate Jesus’ reciprocal rejection of the nation in chapter 10. Finally, Jesus again shows his lack of respect for the incomplete faith of those who hesitated to admit the whole truth, including their sinful inadequacy (9:39–41).

Without a break Jesus launched into another discourse which ultimately prompted a deadly reaction (10). The first part consisted of three parables teaching that some but not all Israelites would follow him (10:1–6); that he was the source of their salvation (10:7–10); and that he would provide that salvation by giving his life (10:11–18). Consistent with the pattern established in the book and the implication of the first parable, the responses to this part of the discourse were opposite (10:19–21).

Jesus resumed his Good Shepherd discourse some time later, identified as the winter festival of Dedication (10:22). Jesus’ rejection of “the Jews” is now complete: they are not his sheep (10:25–28). It was his further claim of unity with the Father, however, that led to an attempted lynching (10:30–33). After his defense, John again reports people’s response, implicitly urging the reader to do likewise (10:40–42).

Even though the enemies of Jesus are not present, the main event of chapter 11, the raising of Lazarus from the dead, sets in motion the machinery which eventuates in the crucifixion. As he had proclaimed in chapter 10, Jesus here gives life to one of his sheep, at the cost of his own life, providing a portrayal (in mortality) of his ultimate mission. The chapter also introduces the theme of the glory of God, perceived by faith, which is to become so prominent in later chapters. As is John’s regular pattern dual responses are noted (11:45–46). There is irony in the Pharisees’ plotting, which John notes: Messiah’s death was vicarious (11:47–53). The reader’s attention is focused on Passover as Jesus and Jerusalem await it anxiously (11:54–57).

The opening words of chapter 12 are like the executioner’s drum roll: the principal character might as well be walking resignedly toward a gallows. The anointing scene presents the divergent responses of faith and rejection in two players, Mary and Judas (the latter just here introduced, later to perform his most treacherous act), and points to the inevitable death of the Lord (12:1–8). The measure of antagonism against the Lord is made apparent by the priests’ intention to murder Lazarus (12:9–11). If Jesus has already been presented to the reader as Israel’s Messiah, he is now formally offered to the nation as such (12:12–19). The wave of popular support cannot, however, overwhelm the depth of opposition among the leaders. Sensing a finality to the nation’s rejection, Jesus uttered the eighth discourse of the book, culminating all the signs and discourses that preceded, and prophesying all the climactic events to follow (12:20–36a). First, he announced to his own the arrival of his hour, and taught them the principle of the seed: multiplication of life begins with a death (12:20–26). He then linked the Father’s glory with his crucifixion (12:27–34), and reviewed the imperative of faith (12:35–36a). The major point of Jesus’ public ministry concludes with the evangelist’s editorial on faith and the necessity of judgment on unbelief (12:37–50).

At this point Jesus is shown paying exclusive attention to “His own,” developing the faith already in them, and preparing them for the events to follow. The foot-washing scene symbolically announces that faith building in those that have faith, while identifying and suggesting the doom of the one who does not have faith (13:1–11). The explanation to follow teaches the faithful likewise to give their lives for the spiritual profit of others (3:12–20). The traitor is then dismissed (at night) to perform his diabolical deed (13:21–30), prompting Jesus to speak of the arrival of the hour of his glory and departure (13:31–33).

It is his soon departure from them that leads into the great Upper Room Discourse proper.  His followers are given a simple commandment; to love one another (13:34–35). What follows is a series of questions and answers, speaking of Jesus’ departure and return (13:36—14:4), his sufficiency as Savior (14:5–6) and revealer of the Father (14:7–11), and his adequate provision for his sheep in his absence (14:12–15). This provision would be especially by the Holy Spirit (14:16–18), who would give fuller understanding in time and peace in the meantime (14:19–31). Their purpose and responsibility in his absence would be to bear fruit as they abide in his command of love (15:1–16). However, as he has been rejected by the world, so will they, his witnesses, suffer its wrath (15:17—16:4). Still, they will be supernaturally assisted in their witness (16:5–11), as well as in their understanding of the fullness of truth (16:12–15). He forewarns them also of their coming sorrow connected with his disappearance, but comforts them with the promise of lasting joy at his reappearance (16:16–24). In sum, he assures them of imperturbable peace (16:25–33).

Jesus’ controlling glory- and disciple-orientations are supremely expressed in the prayer he uttered mere moments before his arrest (17). What was in the world’s eyes his greatest shame—the cross—Jesus recognized as his hour of glory (17:1–5). The unity, protection, and sanctification of his faithful followers, both present and future, were his, as also his Father’s, concern (17:6–26).

The time of preparation had ended; the time of execution was at hand. At the arrest (18:1–12) Jesus was the defender of his disciples (18:4–9), not vice versa (18:10–11). Throughout the mock trials the overwhelming impression is of Jesus’ dignity and control in contrast to his accusers’ and judges’ (and friend, Peter’s) lack of self-control and helplessness to do anything other than what they did (18:13—19:16), confirming Jesus’ announcement that no one would take his life, but that he would give it (10:18). It is always they that are on the defensive.

Rarely is such poignant irony found in literature as that of Jesus’ crucifixion. His royalty is mockingly displayed by those who reject it (19:19–22), as they serve his purpose in his ultimate conquest over all his enemies. There on the cross he is shown again to be the Messiah, as he fulfills the Scriptures. There he also symbolically expressed his special care for his own, which was his purpose for being on the cross, by the directives concerning the care for his mother (19:25–27). His control of the situation continues to be manifest in the reference to his alertness to what had been accomplished and the Scriptures that had yet to be fulfilled (19:28). In the account of his burial comes a ‘happy ending,’ as the previously hidden faith of two Pharisees comes out into the open (19:38–42).

The Lord’s prediction of his restoration of the ‘temple’ three days after its destruction by the Jews (2:19) is fulfilled in chapter 20. Beyond that it is clear throughout that everyone of his disciples was surprised by his resurrection, revealing yet again a degree of incompleteness in their faith; that genuine and normal faith grows. This is climaxed in Jesus’ response to Thomas’ expression of doubt-turned-to-faith (20:24–29). The gospel story thus complete, John springs off the Thomas incident to articulate his purpose of proving the unique greatness of the person of Messiah and the necessity and benefits of faith in him (20:30–31).

The epilogue (21) provides a glimpse of the outworking of the Upper Room Discourse. The fishing expedition was futile without him (21:1–3), while obedience to the Lord brought success (21:4–6). As they abide in him in faith he provides for their needs (21:7–14). And despite their failures he restores and commissions them as his witnesses, with quite personal plans for each (21:15–23). The reader is finally advised of his obligation to respond because he has encountered the truth (21:24–25).

Outline

I. Prologue  1:1–18

A. The Word in eternity and creation  1:1–5

1. His eternal relationship with God  1:1–2

2. His role in creation  1:3–5

B. The coming of the Light  1:6–13

1. His witness—John  1:6–8

2. His enlightening  1:9

3. His rejection by some  1:10–11

4. His reception by others  1:12–13

C. The incarnate revelation of the Word  1:14–18

1. His incarnation  1:14–15

2. His gift of grace  1:16–17

3. His unique revelation of God  1:18

 

alternatively

A.    The Word, at Creation, one with God  1:1–2

B.     Creator of all life, light  1:3–5

C.     John announced: “light” that all should believe  1:6–8

D.    The Word came as light  1:9

E.     UNRECOGNIZED in his own world; REJECTED by his own people  1:10–11

F.      RECEIVED and BELIEVED: children of God  1:12–13

G.    The Word came in flesh, nomad among us, yet glorious, grace-and-truth  1:14

H.    John testified his superiority  1:15

I.   Greater than Moses: brought surpassing revelation of Grace-and-Truth  1:16–17

J.       The “unique God,” in Father’s embrace, reveals God  1:18

 

II. Public ministry  1:19—12:50

A. Inauguration  1:19–51

1. Day 1: John’s witness to the absent Christ  1:19–28

a) Three denials to Jerusalem interrogators  1:19–21

(1) Not Christ  1:19–20

(2) Not Elijah  1:21a

(3) Not the prophet  1:21b

b) Two affirmations  1:22–27

(1) A voice (Isa. 40:3)  1:22–23

(2) Introducer of the great one  1:24–27

c) Setting: Bethany  1:28

2. Day 2: John’s witness to the present Christ  1:29–34

a) His declaration: the Lamb of God  1:29–31

b) His evidence: the Spirit of God  1:32–34

3. Days 3 & 4: John, Andrew, and Peter follow Jesus  1:35–42

a) John’s testimony  1:35–36

b) Andrew and John’s discipleship  1:37–39

c) Andrew’s witness to Peter  1:40–42

4. Day 5: Philip and Nathaniel follow Jesus  1:43–51

a) Jesus’ call to Philip  1:43–44

b) Philip’s witness to Nathaniel  1:45–46

c) Jesus’ conversation with Nathaniel  1:47–51

(1) Great things: “no guile; under fig tree”  1:47–49

(2) Greater things: Jacob’s ladder  1:50–51

B. The period of receptivity  2–4

1. Galilee: first sign: water to wine  2:1–12

a) The situation  2:1–2

b) Jesus’ consciousness of mission  2:3–4

c) Jesus’ provision  2:5–10

d) Evangelistic editorial: disciples’ faith  2:11

e) Capernaum a few days  2:12

2. Judean ministry  2:13—3:36

a) Cleansing the temple  2:13–22

(1) Occasion  2:13–14

(a) Passover  2:13

(b) Merchandise in the temple  2:14

(2) Jesus’ zeal  2:15–17

(3) Jesus’ sign: resurrection  2:18–22

(a) His parabolic prediction  2:18–20

(b) Editorial explanation  2:21–22

b) Favorable (superficial) response in Jerusalem  2:23–25

(1) Many believers  2:23

(2) Jesus’ distrust  2:24–25

c) Nicodemus: spiritual life by faith in uplifted Son: first discourse  3:1–21

(1) The interview  3:1–15

(a) Jesus’ thesis: You must be born again  3:1–3

(b) Jesus’ explanation: spiritual birth  3:4–8

(c) Jesus’ elaboration: I must be lifted up  3:9–15

i) His heavenly insight  3:9–13

ii) His earthly mission  3:14–15

(2) Evangelistic editorial  3:16–21

(a) Salvation for believers  3:16–17

(b) Contrast between believers and unbelievers  3:18–21

i) Unbelievers in darkness  3:18–20

ii) Believers in light  3:21

d) Further testimony from John  3:22–36

(1) The testimony  3:22–30

(a) His disciples’ sense of competition with Jesus  3:22–26

(b) John’s confession  3:27–30

(2) Evangelistic editorial  3:31–36

(a) The truth of the heavenly witness  3:31–35

(b) The response of faith  3:36

3. Samarian ministry: second discourse  4:1–42

a) Witness to the woman at the well  4:1–30

(1) The situation  4:1–6

(a) The occasion  4:1–5

i) Jesus’ reason for moving  4:1–2

ii) Jesus’ itinerary  4:3–5

(b) Jesus’ condition  4:6

(2) The conversation  4:7–26

(a) Jesus’ request: water  4:7–9

(b) Jesus’ offer: living water  4:10–15

(c) Jesus’ prophecy  4:16–26

i) Personal information: husbands  4:16–18

ii) Theological insight: worship in Spirit  4:19–24

iii) Messianic announcement  4:25–26

(3) The response: witness in the city  4:27–30

b) Teaching of the disciples  4:31–38

(1) Nourishment of God’s work  4:31–34

(2) Harvest without sowing  4:35–38

c) Spread of faith among the Samaritans  4:39–42

4. Galilean ministry  4:43–54

a) Reception (favorable) in Galilee  4:43–45

b) Second sign: healing of the nobleman’s son  4:46–54

(1) The urgent request  4:46–49

(2) The miracle  4:50

(3) The discovery and faith  4:51–54

C. The period of growing opposition  5–6

1. Healing and teaching in Jerusalem  5

a) Healing at the pool of Bethesda: third sign  5:1–9

(1) The physical setting  5:1–5

(2) The miracle  5:6–9a

(3) The religious setting: Sabbath  5:9b

b) Teaching on his relation to God: third discourse  5:10–47

(1) Background  5:10–18

(a) The Jews’ inquisition  5:10–13

(b) Jesus’ warning to the man  5:14

(c) The Jews’ violent opposition to Jesus  5:15–18

i) Sabbath controversy  5:15–16

ii) Deity controversy  5:17–18

(2) Discourse  5:19–47

(a) The Son’s consonance and equality with the Father  5:19–24

i) Consonant acts  5:19–20

ii) Resurrection power  5:21

iii) Judgment  5:22

iv) Honor  5:23

v) Life for believers  5:24

(b) Judgment committed to the Son  5:25–29

(c) Witnesses to the Son  5:30–39

i) The Son’s claim of justice  5:30

ii) The witness of John  5:31–35

iii) The witness of his works  5:36

iv) The witness of the Father  5:37–38

v) The witness of Scripture  5:39

(d) Condemnation of unbelief  5:40–47

i) Unbelief because of unwillingness  5:40

ii) Unbelief because of vainglory  5:41–44

iii) Unbelief in Moses  5:45–47

2. Miracles and teaching in Galilee  6

a) Feeding of the 5000: fourth sign  6:1–15

(1) The setting  6:1–4

(a) The place and company  6:1–3

(b) The time  6:4

(2) The test of his disciples  6:5–9

(a) Jesus’ question  6:5–6

(b) Philip’s response  6:7

(c) Andrew’s response  6:8–9

(3) The abundant provision  6:10–14

(a) The instructions  6:10

(b) The multiplication  6:11

(c) The surplus  6:12–13

(d) The conclusion  6:14–15

i) “The Prophet”  6:14

ii) King  6:15

b) Walking on the sea: fifth sign  6:16–21

c) Teaching: fourth (“Bread of Life”) discourse  6:22–65

(1) Setting: the crowd’s search for Jesus  6:22–25

(2) Introduction  6:26–34

(a) God’s work of faith  6:26–29

(b) The heavenly bread  6:30–34

(3) His coming to save the elect (believers)  6:35–40

(4) Himself as the agent of eternal life  6:41–51

(5) His death as the means of salvation  6:52–59

(6) Election as the prerequisite for faith  6:60–65

d) Responses  6:66–71

(1) Withdrawal  6:66

(2) Faithfulness  6:67–69

(3) Betrayer  6:70–71

D. The period of deadly antagonism  7–11

1. Life-giving Spirit: fifth discourse  7:1–52

a) Discussion with his brothers  7:1–9

(1) Their taunts: Show yourself  7:1–5

(2) Jesus’ reply: The world hates my accusations  7:6–9

b) Mixed opinions concerning Jesus  7:10–13

c) Jesus’ challenge to take him seriously  7:14–24

(1) His claim of heavenly authority  7:14–18

(2) His charge of their Mosaic violation  7:19–24

d) Question of whether he was Messiah  7:25–32

(1) Popular debate  7:25–27

(2) Jesus’ claim to be sent from God  7:28–29

(3) Efforts to seize/defend him  7:30–32

e) Announcement of his soon return to heaven  7:33–36

f) Offer of the Spirit of life  7:37–39

g) Radically divided opinions concerning him  7:40–52

(1) Among the people  7:40–44

(2) Among the Pharisees  7:45–52

(a) The majority view  7:45–49

(b) The minority view: Nicodemus  7:50–52

2. Forgiveness of a sinner  7:53—8:11

a) Setting  7:53—8:2

b) The charge  8:3–6

c) Jesus’ verdict  8:7

d) The dropping of the charge  8:8–10

e) Jesus’ pardon  8:11

3. “I AM”: sixth discourse  8:12–59

a) Address to Pharisees  8:12–30

(1) His mission as the light  8:12–20

(2) His message of doom apart from himself  8:21–24

(3) His consonance with the Father  8:25–30

b) Address to (false) “believers”  8:31–59

(1) His assertions of his and the people’s fathers  8:31–47

(a) Freedom only in the Son  8:31–36

(b) Sons of their father, the devil  8:37–47

i) Their claim of Abraham as father  8:37–40

ii) Their claim of God as father  8:41

iii) Jesus’ claim of God as father  8:42

iv) Jesus’ charge of the devil as their father  8:43–47

(2) The Father’s intention to glorify him  8:48–59

(a) His honoring God  8:48–51

(b) Abraham’s joy at his day  8:52–59

4. Provision of sight and judgment of blindness  9

a) Healing of the blind man: sixth sign  9:1–9

(1) Background  9:1–5

(2) The miracle  9:6–9

b) The man’s conflict with the Pharisees  9:10–34

(1) Initiation of investigation  9:10–12

(2) First inquisition  9:13–23

(a) The facts of the case  9:13–15

(b) The opinions  9:16–17

i) Not from God  9:16a

ii) Not a sinner  9:16b

iii) A prophet  9:17

(c) Background check: the man’s parents  9:18–23

i) Confirmation of the facts  9:18–20

ii) Reticence to testify further  9:21–23

(3) Second inquisition  9:24–34

(a) Review of the facts  9:24–26

(b) Conflict  9:27–34

i) Bold defense by the man  9:27–33

ii) His expulsion  9:34

c) Responses to Jesus  9:35–41

(1) The man’s faith  9:35–38

(2) The Pharisees’ self-righteousness  9:39–41

5. The Good Shepherd: seventh discourse  10

a) Discourse part one  10:1–21

(1) Three parables  10:1–18

(a) First parable: the shepherd who leads his sheep out  10:1–6

(b) Second parable: the door of sheep  10:7–10

(c) Third parable: the good shepherd who lays down his life  10:11–18

(2) Mixed responses  10:19–21

b) Discourse part two  10:22–42

(1) “I and my father are one”  10:22–39

(a) The setting  10:22–23

(b) Faith and security of the sheep  10:24–29

(c) Unity with the Father  10:30–39

i) His claim  10:30–31

ii) His defense  10:32–39

(2) Responses of faith  10:40–42

6. Resurrection (Lazarus): seventh sign  11

a) The background  11:1–16

(1) The report of Lazarus’ illness  11:1–6

(2) The delayed plan to go  11:7–16

b) His arrival  11:17–37

(1) Interview with Martha  11:17–29

(a) Jesus’ late arrival  11:17–20

(b) The conversation  11:21–27

i) Her belief in the resurrection  11:21–24

ii) Her faith in Jesus  11:25–27

(c) Martha’s report to Mary  11:28–29

(2) Meeting with Mary  11:30–32

(3) Grief  11:33–37

c) The miracle itself  11:38–44

(1) The test of faith: removing the stone  11:38–41

(2) The reward of faith  11:42–44

d) Consequences  11:45–57

(1) The witnesses  11:45–46

(a) Faith of some  11:45

(b) Spy report of others  11:46

(2) The Pharisees  11:47–53

(a) Panic  11:47–48

(b) Plan: murder  11:49–53

i) Caiaphas’ suggestion  11:49–50

ii) Evangelistic editorial  11:51–52

iii) The scheming  11:53

(3) Jesus and his disciples: hiding  11:54

(4) Jerusalem: tension at Passover  11:55–57

E. The arrival of his hour  12:1–36

1. Anointing for burial  12:1–8

a) Mary’s service  12:1–3

b) Judas’ objection  12:4–6

c) Jesus’ explanation: for his burial  12:7–8

2. Plots against Lazarus  12:9–11

3. Triumphal entry into Jerusalem  12:12–19

a) Report of the event  12:12–16

b) Reaction of people and leaders  12:17–19

(1) Popular curiosity  12:17–18

(2) Official anxiety  12:19

4. The hour of glory: eighth discourse  12:20–36a

a) Announcement of `his hour’: Greeks’ inquiry  12:20–23

b) The principle of the seed: the necessity of death  12:24–26

c) The assurance of glory  12:27–30

d) The focus of the cross  12:31–34

(1) Judgment  12:31

(2) Salvation  12:32

(3) Response of incredulity  12:33–34

e) The necessity of believing in the light  12:35–36a

5. Jesus’ withdrawal from public ministry  12:36b

F. Editorial conclusion: the guilty unbelief of Israel  12:37–50

1. Isaiah’s indictment  12:37–43

a) General unbelief  12:37–41

b) Timid belief of some  12:42–43

2. Jesus’ indictment  12:44–50

a) His mission of representing God  12:44–46

b) The necessity of believing him  12:47–50

III. Farewell teaching—Private ministry  13–17

A. Two significant actions  13:1–30

1. The feet washing  13:1–20

a) The unseen setting  13:1–3

b) The act  13:4–11

(1) Jesus’ humility  13:4–5

(2) His conversation with Peter  13:6–11

c) The lesson  13:12–20

(1) The example of lowly service  13:12–15

(2) The servant’s relationship to Jesus  13:16–20

2. The sop passing  13:21–30

a) The identification of the traitor  13:21–26

b) The departure of the traitor  13:27–30

B. The discourse proper  13:31—16:33

1. The disciples’ questions  13:31—14:31

a) Jesus’ recognition of the hour  13:31–33

(1) Glory  13:31–32

(2) Departure  13:33

b) His command to love  13:34–35

c) Peter’s question: Jesus’ destination  13:36—14:4

(1) Peter’s question and vow of loyalty  13:36–37

(2) Jesus’ dispute of Peter’s loyalty  13:38

(3) Jesus’ destination: his father’s house  14:1–4

d) Thomas’ question: the way  14:5–6

e) Philip’s question: the Father  14:7–15

(1) Jesus’ assertion of identity with the Father  14: 7

(2) Philip’s question  14:8

(3) Jesus’ answer  14:9–15

(a) His identity with the Father  14:9–11

(b) His promise of answered prayers to obedient believers  14:12–15

f) The promise of the Paraclete  14:16–18

g) Greater understanding in the future  14:19–20

h) Judas’ question: Jesus’ private disclosure  14:21–24

i) Jesus’ reiteration of his departure  14:25–31

(1) His provisions for the disciples  14:25–27

(a) Information  14:25

(b) Paraclete, the Holy Spirit  14:26

(c) Peace  14:27

(2) His soon and necessary departure  14:28–31

2. The true vine  15:1–16

a) Two kinds of branches  15:1–6

b) Chosen for fruitfulness  15:7–16

(1) Abiding in Christ’s words  15:7–8

(2) Abiding in Christ’s love  15:9–15

(a) The command of Christ’s love  15:9–12

(b) The example of Christ’s love  15:13–15

(3) Abiding fruit of Christ’s chosen ones  15:16

3. Opposition from the world (kosmos)  15:17—16:4

a) The disciples’ love  15:17

b) The world’s hatred  15:18–25

(1) Against disciples  15:18–20

(2) Against Christ  15:21–22

(3) Against the Father  15:23–24

(4) Groundless  15:25

c) The disciples’ witness  15:26–27

d) The world’s persecution  16:1–4

4. The work of the Spirit  16:5–15

a) The benefit of Jesus’ departure  16:5–7

b) The Spirit’s ministry in the world  16:8–11

(1) Summary  16:8

(2) Sin  16:9

(3) Righteousness  16:10

(4) Judgment  16:11

c) The Spirit’s ministry in the disciples: Revealing  16:12–15

5. Sorrow followed by joy  16:16–24

a) Enigmatic statement: disappearance and reappearance  16:16–19

b) Explanation: sorrow and joy  16:20–24

6. Summary: promise of peace  16:25–33

a) Plain explanation of their standing with the Father  16:25–27

b) Plain explanation of Jesus’ return to the Father  16:28

c) The disciples’ comprehension and faith  16:29–30

d) Prediction of further testing of their faith  16:31–32

e) Promise of peace  16:33

C. The high priestly prayer  17

1. Request for himself: glory  17:1–5

2. Requests for the eleven  17:6–19

a) Confession of their faith  7:6–8

b) Unity  17:9–12

c) Protection  17:13–16

d) Sanctification  17:17–19

3. Request for all believers  17:20–24

a) Unity  17:20–23

b) Presence with himself  17:24

4. Confession of the Father’s purposes  17:25–26

IV. Passion and resurrection  18–20

A. Crucifixion  18–19

1. The arrest  18:1–12

a) Rendezvous with Judas and the soldiers  18:1–3

b) Jesus’ defense of his disciples  18:4–9

c) Peter’s aborted defense of Jesus  18:10–11

d) Jesus’ arrest  18:12

2. The trials  18:13—19:16

a) The Jewish trial and Peter’s denials  18:13–27

(1) Procession to Annas  18:13–14

(2) Peter’s first denial  18:15–18

(3) Annas’ questioning  18:19–24

(4) Peter’s second and third denials  18:25–27

b) The Roman trial  18:28—19:16

(1) Round one  18:28—19:5

(a) The `accusation’  18:28–32

(b) Pilate’s first examination  18:33–40

(c) Scourging  19:1–5

(2) Round two  19:6–16

(a) New accusation: claim of deity  19:6–7

(b) Pilate’s second examination  19:8–11

(c) The death sentence  19:12–16

3. The execution  19:17–37

a) The crucifixion  19:17–18

b) Events surrounding the crucifixion  19:19–29

(1) The superscription on the cross  19:19–22

(2) The soldiers’ gambling for his garment  19:23–25a

(3) The commitment of Mary to John  19:25b–27

(4) His thirst  19:28–29

c) His expiration  19:30

d) His piercing  19:31–37

(1) The occasion: hastening death  19:31–33

(2) The event  19:34

(3) The attestation  19:35–37

(a) Eyewitness  19:35

(b) Scripture  19:36–37

4. The burial  19:38–42

B. Resurrection  20:1–29

1. Mary Magdalene’s visit  20:1

2. Peter and John’s visit  20:2–10

3. Jesus’ appearance to Mary  20:11–18

a) Her complaint to the angels  20:11–13

b) Her complaint to Jesus (unrecognized)  20:14–15

c) His self-disclosure to her  20:16–18

4. Jesus’ appearance to the ten  20:19–23

5. Thomas’ skepticism  20:24–25

6. Jesus’ appearance to the eleven (including Thomas)  20:26–29

a) The appearance  20:26–27

b) Thomas’ faith  20:28

c) Jesus’ commendation of unseeing faith  20:29

V. Editorial statement of purpose  20:30–31

VI. Epilogue  21

A. The breakfast meeting at the Sea of Galilee  21:1–23

1. The miraculous catch and breakfast  21:1–14

a) The disciples’ futile fishing trip  21:1–3

b) The Lord’s command of a miracle  21:4–6

c) The disciples’ coming to Jesus in faith  21:7–14

2. Peter’s restoration  21:15–23

a) The three-fold “Do you love me?”  21:15–17

b) Prediction of the mode of his death  21:18–19a

c) Jesus’ command to follow  21:19b–23

(1) The command  21:19b

(2) The rebuke of his curiosity concerning John’s future  21:20–23

B. Concluding editorial comments  21:24–25

1. True witness  21:24

2. Selective witness  21:25