Changes

* The prologue (1: 1-18), containing what is in a sense a brief epitome of the whole Gospel in the doctrine of the Incarnation of the Eternal Word.

* The prologue (1: 1-18), containing what is in a sense a brief epitome of the whole Gospel in the doctrine of the Incarnation of the Eternal Word.

* The first part (1:19-12:50), which recounts the public life of Jesus from His baptism to the eve of His [[Passion of Christ| Passion]].

* The first part (1:19-12:50), which recounts the public life of Jesus from His baptism to the eve of His [[Passion of Christ| Passion]].

* The second part (13-21:22), which relates the history of the Passion and Resurrection of the [[Saviour]].

* The second part (13-21:22), which relates the history of the Passion and Resurrection of the [[Savior]].

* A short epilogue (21:23-25), referring to the great mass of the Saviour's words and works which are not recorded in the Gospel.

* A short epilogue (21:23-25), referring to the great mass of the Savior's words and works which are not recorded in the Gospel.

The arrangement follows the historical order of events.

The arrangement follows the historical order of events.

What first attracts the reader's attention is the subject matter of the Gospel; the confinement of the narrative to chronicling events which took place in [[Judea]] and [[Jerusalem]]. The Savior's labors in Galilee relates a few events, without dwelling on details, and of these events only two -- the multiplication of the loaves and fishes (6: 1-16), and the sea-voyage (6: 17-21) -- are already related in the Synoptic Gospels.

What first attracts the reader's attention is the subject matter of the Gospel; the confinement of the narrative to chronicling events which took place in [[Judea]] and [[Jerusalem]]. The Savior's labors in Galilee relates a few events, without dwelling on details, and of these events only two -- the multiplication of the loaves and fishes (6: 1-16), and the sea-voyage (6: 17-21) -- are already related in the Synoptic Gospels.

Compared with the other Evangelists, John chronicles fewer [[Miracle| miracles]] but concentrates more attention to the discourses of [[Christ| Jesus]]. The events depicted form a frame for the words, conversation, and teaching of the Saviour and His disputations with His adversaries. In fact it is the controversies with the [[Sanhedrin| Sanhedrists]] at Jerusalem which seem especially to claim the attention of the Evangelist. John's interest is a highly theological one.

Compared with the other Evangelists, John chronicles fewer [[Miracle| miracles]] but concentrates more attention to the discourses of [[Christ| Jesus]]. The events depicted form a frame for the words, conversation, and teaching of the Savior and His disputations with His adversaries. In fact it is the controversies with the [[Sanhedrin| Sanhedrists]] at Jerusalem which seem especially to claim the attention of the Evangelist. John's interest is a highly theological one.

Even in the earliest ages of Christianity, the honorary title of the "theologian"  was bestowed on John. There are certain great truths, constantly referred to, in the Gospel which are regarded as his governing ideas, special mention should be made of such expressions as the [[Light]] of the World, the [[Truth]], the Life, the Resurrection.

Even in the earliest ages of Christianity, the honorary title of the "theologian"  was bestowed on John. There are certain great truths, constantly referred to, in the Gospel which are regarded as his governing ideas, special mention should be made of such expressions as the [[Light]] of the World, the [[Truth]], the Life, the Resurrection.

From his very opening sentences John looks to the deepest of eternity; the Divine [[Logos| Word]] in the bosom of the Father. He never tires of portraying the dignity and glory of the Eternal Word Who took up His abode among men. As evidence of the Divinity of the Saviour the author chronicles some of the great wonders by which Christ revealed His glory, but he is far more intent on leading us to a deeper understanding of Christ's Divinity and majesty by a consideration of His words, discourses, and teaching, and His [[Divine]] [[Love]].

From his very opening sentences John looks to the deepest of eternity; the Divine [[Logos| Word]] in the bosom of the Father. He never tires of portraying the dignity and glory of the Eternal Word Who took up His abode among men. As evidence of the Divinity of the Savior the author chronicles some of the great wonders by which Christ revealed His glory, but he is far more intent on leading us to a deeper understanding of Christ's Divinity and majesty by a consideration of His words, discourses, and teaching, and His [[Divine]] [[Love]].

Much more than in the Synoptics, the whole narrative of the Fourth Gospel centers round the Person of the Redeemer.  The Gospel of John is unique in not recounting any of the parables.

Much more than in the Synoptics, the whole narrative of the Fourth Gospel centers round the Person of the Redeemer.  The Gospel of John is unique in not recounting any of the parables.

Its author can be discerned from the contents.

Its author can be discerned from the contents.

Judging by the language, the author was a Palestinian Jew, who knew the Hellenic Greek of the upper classes. He displays an accurate knowledge of the geographical and social conditions of Palestine. He must have enjoyed personal intercourse with the Saviour and must even have belonged to the circle of his intimate friends. The Gospel shows the writer to have been an eyewitness of most of the events. He speaks of John nine times without giving him the title of "the Baptist", as the other Evangelists invariably do to distinguish him from the Apostle. All these indications point clearly to the conclusion that the Apostle John must have been the author of the Fourth Gospel.

Judging by the language, the author was a Palestinian Jew, who knew the Hellenic Greek of the upper classes. He displays an accurate knowledge of the geographical and social conditions of Palestine. He must have enjoyed personal intercourse with the Savior and must even have belonged to the circle of his intimate friends. The Gospel shows the writer to have been an eyewitness of most of the events. He speaks of John nine times without giving him the title of "the Baptist", as the other Evangelists invariably do to distinguish him from the Apostle. All these indications point clearly to the conclusion that the Apostle John must have been the author of the Fourth Gospel.

And, The Gospel of John never mentions John by name, referring to him as "the disciple that Jesus loved".  This is understandable if John is the author, but would be hard to explain otherwise.

And, The Gospel of John never mentions John by name, referring to him as "the disciple that Jesus loved".  This is understandable if John is the author, but would be hard to explain otherwise.

==Composition==

==Composition==

The great contrast between John and the Synoptics is the choice and arrangement of materials. The first three Gospels show us the Saviour almost exclusively in Galilee, laboring among the common people. John, however, devotes himself chiefly to chronicling Christ's work in Judea, and His conflicts with members of the Sanhedrin at Jerusalem.

The great contrast between John and the Synoptics is the choice and arrangement of materials. The first three Gospels show us the Savior almost exclusively in Galilee, laboring among the common people. John, however, devotes himself chiefly to chronicling Christ's work in Judea, and His conflicts with members of the Sanhedrin at Jerusalem.

John supplements the evangelical story in such a manner as to lead to a deeper knowledge of the Person and Divinity of the Saviour.

John supplements the evangelical story in such a manner as to lead to a deeper knowledge of the Person and Divinity of the Savior.

But it was chiefly in Jesus' discussions with the [[Scribes]] and [[Pharisees]] at Jerusalem that Christ had spoken of His Person and Divinity. In his Gospel, therefore John made it his primary purpose to set down the sublime teachings of Jesus, to safeguard the Faith of the Christians.

But it was chiefly in Jesus' discussions with the [[Scribes]] and [[Pharisees]] at Jerusalem that Christ had spoken of His Person and Divinity. In his Gospel, therefore John made it his primary purpose to set down the sublime teachings of Jesus, to safeguard the Faith of the Christians.

Two major differences:

Two major differences:

*The duration of Christ's public ministry extends in the Fourth Gospel  probably over three years, and some months. The three earlier Evangelists also suppose the space of at least two years and some months.

*The duration of Christ's public ministry extends in the Fourth Gospel  probably over three years, and some months. The three earlier Evangelists also suppose the space of at least two years and some months.

*The purification of the Temple is referred by John to the beginning of the Saviour's ministry, while the Synoptists narrate it at the close.

*The purification of the Temple is referred by John to the beginning of the Savior's ministry, while the Synoptists narrate it at the close.