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This introductory course is designed to provide key insights into the book of John by pulling together a number of key resources: overview videos from The Bible Project, helpful contextual information from The ESV Study Bible, commentary recommendations from The Gospel Coalition, a single sermon that sums up the book from beginning to end by Mark Dever, and much more. By watching, listening to, and reading these resources, you’ll be better prepared to read, study, teach, or preach the book of John.
Don Carson | The Message of John
John Chapters 1-12
John Chapters 13-21
Author & Date
Author
The title says that the Gospel was written by John, and other evidence identifies this John as the son of Zebedee. The internal evidence indicates that the author was (1) an apostle (John 1:14; cf. 2:11; 19:35), (2) one of the 12 disciples (“the disciple whom Jesus loved”; John 13:23; 19:26; 20:2; 21:20; cf. John 21:24–25), and, still more specifically, (3) John the son of Zebedee (note the association of “the disciple whom Jesus loved” with Peter in John 13:23–24; 18:15–16; 20:2–9; 21:2–23; cf. Luke 22:8; Acts 1:13; 3:1–4:37; 8:14–25; Gal. 2:9). The external evidence from the church fathers supports this identification (e.g., Irenaeus, Against Heresies 3.1.2).
Date
The most likely date of writing is the period between A.D. 70 (the date of the destruction of the temple) and A.D. 100 (the end of John’s lifetime), but there is not enough evidence to be much more precise. A date subsequent to A.D. 70 is suggested, among other things, by the references in John 6:1 and John 21:1 to the Sea of Tiberias (a name widely used for the Sea of Galilee only toward the end of the 1st century), the reference in John 21:19 to Peter’s martyrdom (probably between A.D. 64 and 66), and the lack of reference to the Sadducees (who ceased to be a Jewish religious party after A.D. 70). The testimony of the early church also favors a date after A.D. 70. Thus Clement of Alexandria stated, “Last of all, John, perceiving that the external facts had been made plain [in the other canonical Gospels] . . . composed a spiritual gospel” (cited in Eusebius, Ecclesiastical History 6.14.7).
The main genre is gospel, which combines three ingredients—what Jesus did, what Jesus said (discourse and dialogue), and people’s responses to Jesus. Within this format the usual gospel subgenres are found: calling stories, recognition stories, witness stories, conflict stories, encounter stories, miracle stories, discourses, proverbs or sayings, passion stories, resurrection stories, and post-resurrection appearances.
Balancing the narrative richness are expanded discourses by Jesus. The Gospel of John also frequently employs symbolism, especially with reference to Christ, who is portrayed by images such as light, bread, water, and a shepherd. As an extension of this, the first half of the book is built around seven great “signs” that Jesus performed as proof of his messianic identity (see John 2:1–11; 4:46–54; 5:1–15; 6:5–13; 6:16–21; 9:1–7; 11:1–44). Then, in a further intricacy, John often links a “sign” or other great symbol with a corresponding statement made by Jesus in the form of either a conversation or full-fledged discourse. For example, Jesus feeds 5,000 (John 6:1–13), which is followed a few verses later by Jesus’ discourse on being the bread of life (John 6:25–40).
Literary motifs include:
Statements that are misunderstood—in which Jesus makes a pronouncement, a bystander expresses an unduly literal understanding of Jesus’ words, and Jesus explains the true, spiritual meaning of his original statement (nine instances: John 3:3–8; 4:10–15; 4:31–38; 6:47–58; 7:33–36; 8:21–30; 8:31–47; 8:56–58; 11:11–15),
Events or statements that occur in threes (e.g., three denials of Jesus; three utterances from the cross) and statements that occur in sevens (including seven great signs and seven “I am” statements by Jesus; see ESV Study Bible notes on John 2:11; 6:35), and
Heightened contrasts scattered throughout the book (e.g., light vs. darkness; life vs. death; the fleeting vs. the eternal; disease vs. health; love vs. hate).
Setting of John
The events of the Gospel of John take place in Palestine, incorporated into the Roman Empire in 63 B.C. Appointed by the Romans as king over the Jews in 37 B.C., Herod the Great ruled until his death in 4 B.C. The Romans divided his kingdom among his descendants. The predominantly Gentile region of the Decapolis, or “Ten Cities,” was a loose confederation of semiautonomous cities administered by the Roman legate of Syria.
The main theme of John’s Gospel is that Jesus is the promised Messiah and Son of God. By believing in Jesus, people can have eternal life (cf. John 20:30–31).
The purpose statement in John 20:30–31 makes it appear that John wrote with an evangelistic intent. However, his depth of teaching shows that he wanted readers not only to come to initial saving faith in Jesus but also to grow into a rich, well-informed faith. John’s central contention is that Jesus is the long-awaited Messiah and Son of God, and that by believing in him people may have eternal life. To this end, he marshals the evidence of several selected messianic signs performed by Jesus and of a series of witnesses to Jesus—including the Scriptures, John the Baptist, Jesus himself, God the Father, Jesus’ works, the Spirit, and John himself. It is also likely that John sought to present Jesus as the new temple and center of worship for God’s people, a concept that would be especially forceful if the date of composition (as seems likely) was subsequent to A.D. 70 (the time of the destruction of the Jerusalem temple).
Believers can experience the benefits of salvation already in the here and now, during this present evil age.
John 3:18, 36; 4:23; 5:24; 6:39–40; 10:10, 26–29; 11:25–26
Believers are called to continue Jesus’ mission (cf. also Jesus as the sent Son, above).
John 4:38; 15:16; 17:18; 20:21–22
Background
The Gospel of John was written by the apostle John, the son of Zebedee, a Palestinian Jew and a member of Jesus’ inner apostolic circle during his earthly ministry. John’s original audience consisted of both Jews and Gentiles living in the larger Greco-Roman world in Ephesus and beyond toward the close of the first century A.D. He frequently explains Jewish customs and Palestinian geography and translates Aramaic terms into Greek (see ESV Study Bible note on John 1:38), thus showing awareness of non-Jewish readers. He also presents Jesus as the Word become flesh against the backdrop of Greek thought that included Stoicism and early Gnosticism. But John also shows awareness of Jewish readers as he demonstrates Jesus to be the Jewish Messiah, the fulfillment of many OT themes, and the Son of God who was sent by God the Father to reveal the only true God and to provide redemption for humanity.
The most likely place of writing is Ephesus in Asia Minor (modern-day Turkey), which was one of the most important urban centers of the Roman Empire at the time (Irenaeus, Against Heresies 3.1.2; cf. Eusebius, Ecclesiastical History 3.1.1). However, the readership envisioned by John’s Gospel transcends any one historical setting.
History of Salvation Summary
Jesus comes as God in the flesh (John 1:14), the revealer of the Father (John 14:9), and the messianic King (John 1:41, 49; 4:25; 6:15). He fulfills the OT and its symbols, especially its promises of everlasting salvation. The ultimate fulfillment comes with his crucifixion and resurrection.
