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The top three most-quoted [[Bible]] verses are all from this Gospel:  (#1) {{bibleref|John|3|16}}, (#2) {{bibleref|John|1|1}}, (#3) {{bibleref|John|14|6}}.   

The top three most-quoted [[Bible]] verses are all from this Gospel:  (#1) {{bibleref|John|3|16}}, (#2) {{bibleref|John|1|1}}, (#3) {{bibleref|John|14|6}}.   

10% of the Gospel of John independently corroborates the other [[Gospel]]s, such as the [[miraculous catch of fish]].  The Gospel of John also refers more than the other [[Gospels]] to [[Judas Iscariot]] as the betrayer of [[Jesus]].

10% of the Gospel of John independently corroborates the other [[Gospel]]s, such as the [[multiplication of the loaves]].  The Gospel of John also refers more than the other [[Gospels]] to [[Judas Iscariot]] as the betrayer of [[Jesus]].

 

The Gospel of John generally rejects the view of [[Jesus]] as a "king", containing far fewer references to "king" and "kingdom" as the other [[gospels]]. In one passage John quotes [[Jesus]] himself as rejecting that he is a king, in response to a question by [[Pontius Pilate]].  See {{bibleref|John|18|37}}.

The Gospel of John appears to be a target of the [[Antisemitism Awareness Act]] of 2023 (H.R. 6090), passed by the [[House]] on May 1, 2024, which criminalizes "claims of Jews killing [[Jesus]]" and defines that as "classic antisemitism."<ref>https://x.com/RepMTG/status/1785755752432296283</ref>

The Gospel of John appears to be a target of the [[Antisemitism Awareness Act]] of 2023 (H.R. 6090), passed by the [[House]] on May 1, 2024, which criminalizes "claims of Jews killing [[Jesus]]" and defines that as "classic antisemitism."<ref>https://x.com/RepMTG/status/1785755752432296283</ref>

* 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]].  This part includes [[John 3:16]], probably the best known passage in the entire Bible.

* The first part (1:19-12:50), recounting the public life of Jesus from His baptism to the eve of His [[Passion of Christ|Passion]].  This part includes [[John 3:16]], probably the best-known passage in the entire Bible.

* The second part (13-21:22), which relates the history of the Passion and Resurrection of the [[Savior]].  This includes another famous passage: John 14:6, where Jesus declares Himself as the only way to God the Father.  (Evangelist [[Billy Graham]] had this verse publicized at all of his evangelistic meetings, and it is inscribed on his tombstone.)

* The second part (13-21:22), relating the history of the Passion and Resurrection of the [[Savior]].  This includes another famous passage: John 14:6, where Jesus declares Himself as the only way to God the Father.  (Evangelist [[Billy Graham]] had this verse publicized at all of his evangelistic meetings, and it is inscribed on his tombstone.)

* 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.

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

The arrangement follows the historical order of events.

The arrangement follows the historical order of events.

The Gospel of John was an independent work, with almost no duplication with [[the Gospels|the other Gospels]] and many notable omissions of what is recounted elsewhere.  The Gospel of John was written in [[Greek]], and even a superficial study of it is sufficient to reveal many peculiarities, which give the narrative a distinctive character. His vocabulary is less rich in peculiar expressions than that of Paul or of [[Gospel of Luke|Luke]]: he uses in all about ninety words not found in any other hagiographer.  Also when describing times of day he uses the Roman method of beginning the day at midnight (as opposed to the Hebrew method, used in the other three Gospel accounts, which starts the day at sunset).

The Gospel of John was an independent work, with almost no duplication with [[the Gospels|the other Gospels]] and many notable omissions of what is recounted elsewhere.  The Gospel of John was written in [[Greek]], and even a superficial study of it is sufficient to reveal many peculiarities, which give the narrative a distinctive character. His vocabulary is less rich in peculiar expressions than that of Paul or of [[Gospel of Luke|Luke]]: he uses in all about ninety words not found in any other hagiographer.  Also when describing times of day he uses the Roman method of beginning the day at midnight (as opposed to the Hebrew method, used in the other three Gospel accounts, which starts the day at sunset).

Even more distinctive, the vocabulary is the grammatical use of pronouns, prepositions, and verbs. The [[Evangelist]] reveals a deep knowledge of Hellenistic speech of the first century AD, which are flavored with certain Hebrew expressions. His literary style is lauded for its noble, natural, and artistic simplicity. He combines in harmonious fashion the rustic speech of the Synoptics with the urban phraseology of [[Saint Paul|St. Paul]].

Even more distinctive, the vocabulary is the grammatical use of pronouns, prepositions, and verbs. The [[Evangelist]] reveals a deep knowledge of Hellenistic speech of the first century AD, which is flavored with certain Hebrew expressions. His literary style is lauded for its noble, natural, and artistic simplicity. He combines in harmonious fashion the rustic speech of the Synoptics with the urban phraseology of [[Saint Paul|St. Paul]].

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 relate 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]]s 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.

Compared with the other Evangelists, John chronicles fewer [[miracle]]s but concentrates more attention on 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. 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 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]].

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 around the Person of the Redeemer.  The Gospel of John is unique in not recounting any of the parables.

== Specially Observed Events ==

== Specially Observed Events ==

The Gospel of John includes several specially observed events that are not in [[the Gospels|the other Gospels]].  These include:

The Gospel of John includes several specially observed events that are not in [[the Gospels|the other Gospels]].  These include:

*[[Hell]].

*[[Hell]].

*[[Parable]]s.

*[[Parable]]s.

*[[Transfiguration]], which is described at Matthew 17, Mark 9, Luke 9 and 2 Peter 1 - perhaps John was avoiding repetition.

*[[Transfiguration]], which is described in Matthew 17, Mark 9, Luke 9 and 2 Peter 1 - perhaps John was avoiding repetition.

*[[Eucharist]].

*[[Eucharist]].

*[[Peter]] weeping after denying [[Christ]].

*[[Peter]] weeping after denying [[Christ]].

The evidence is overwhelming that the [[Apostle John]] was the author of the Gospel of John.  Skeptics try to deny this by saying that the text is beyond the capabilities of a fisherman, but John himself was probably not a career fisherman and that would not be a disqualification of intelligence anyway.  Even skeptics do not deny that this Gospel was written by an eyewitness of [[Jesus]].<ref>According to the ''The New Oxford Annotated Bible,''

The evidence is overwhelming that the [[Apostle John]] was the author of the Gospel of John.  Skeptics try to deny this by saying that the text is beyond the capabilities of a fisherman, but John himself was probably not a career fisherman and that would not be a disqualification of intelligence anyway.  Even skeptics do not deny that this Gospel was written by an eyewitness of [[Jesus]].<ref>According to the ''The New Oxford Annotated Bible,''

:tradition says [the author] was the apostle John. Most scholars, however, suggest a disciple of John who recorded him preaching as Mark did that of Peter. In any case, the historic basis of the Gospel has become increasingly recognized.  May, Herbert G. and Bruce G. Metzger, ''The New Oxford Annotated Bible with the Apocrypha, Revised Standard Version,'' New York: Oxford University Press, 1977, p. 1286</ref>

:tradition says [the author] was the apostle John. Most scholars, however, suggest a disciple of John who recorded him preaching as Mark did that of Peter. In any case, the historical basis of the Gospel has become increasingly recognized.  May, Herbert G. and Bruce G. Metzger, ''The New Oxford Annotated Bible with the Apocrypha, Revised Standard Version,'' New York: Oxford University Press, 1977, p. 1286</ref>

===Evidence for authorship by the apostle John===

===Evidence for authorship by the apostle John===

* Those who denied the Divinity of Christ, the very heresy to which St. John devotes special attention throughout his Gospel, are believed to have disseminated this view near the end of the first century.

* Those who denied the Divinity of Christ, the very heresy to which St. John devotes special attention throughout his Gospel, are believed to have disseminated this view near the end of the first century.

* This Gospel also emphasizes the mortality of Jesus (e.g., he ate fish), which countered another heresy that he was not mortal.<ref>https://christ.org/questions-and-answers/when-was-the-gospel-of-john-written/</ref>

* This Gospel also emphasizes the mortality of Jesus (e.g., he ate fish), which countered another heresy that he was not mortal.<ref>https://christ.org/questions-and-answers/when-was-the-gospel-of-john-written/</ref>

* John mentions the banning of Christians (followers of Jesus) form the synagogues, which happened around A.D. 90 (see Council of Jamnia).

* John mentions the banning of Christians (followers of Jesus) from the synagogues, which happened around A.D. 90 (see Council of Jamnia).

There is also a school of thought that John, and the entire [[New Testament]] for that matter, were written before the fall of Jerusalem in A.D. 70 believing that heresies had always been around.  John 5:2 is cited, where John speaks of a pool with "is" instead of was, even though it was destroyed in A.D. 70.  (It should be noted that John sometimes uses the present tense to describe situations that have passed in other instances.)<ref>NIV Study Bible, Zondervan, 1985</ref>

There is also a school of thought that John, and the entire [[New Testament]] for that matter, were written before the fall of Jerusalem in A.D. 70 believing that heresies had always been around.  John 5:2 is cited, where John speaks of a pool with "is" instead of was, even though it was destroyed in A.D. 70.  (It should be noted that John sometimes uses the present tense to describe situations that have passed in other instances.)<ref>NIV Study Bible, Zondervan, 1985</ref>

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 Savior'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.

Saint John was forced to adopt an entirely different style from that used in the Synoptics, writing for the newly converted Jews.

Saint John was forced to adopt an entirely different style from that used in the Synoptics, writing for the newly converted Jews.

The peculiar style of John is found not only in the narrative portions of the Gospel, but also in the discourses of Jesus and in the words of the Baptist and other people. The discourses had to be transliterated from Aramaic into Greek, and in this process received from the author their distinctive style. The leading ideas alone are set forth in exact accordance with the sense and they come to reflect the style of the Evangelist. Finally, the disciple surely received from his Master many of the distinctive metaphors and expressions which imprint on the Gospel its peculiar character.

The peculiar style of John is found not only in the narrative portions of the Gospel but also in the discourses of Jesus and in the words of the Baptist and other people. The discourses had to be transliterated from Aramaic into Greek, and in this process received from the author their distinctive style. The leading ideas alone are set forth in exact accordance with the sense and they come to reflect the style of the Evangelist. Finally, the disciple surely received from his Master many of the distinctive metaphors and expressions which imprint on the Gospel its peculiar character.

===General Character===

===General Character===

===The Doctrine===

===The Doctrine===

John makes his teaching center around the Person of Jesus, while the Synoptics bring into relief rather the Kingdom of God. At the end of the first century there was no need for the Evangelist to repeat the lessons concerning the Kingdom of Heaven. His task was to emphasize the fundamental truth of the Divinity of the Founder of this Kingdom. By chronicling those words and works of the Redeemer in which He Himself had revealed the majesty of His glory.

John makes his teaching center around the Person of Jesus, while the Synoptics bring into relief rather the Kingdom of God. At the end of the first century, there was no need for the Evangelist to repeat the lessons concerning the Kingdom of Heaven. His task was to emphasize the fundamental truth of the Divinity of the Founder of this Kingdom. By chronicling those words and works of the Redeemer in which He Himself had revealed the majesty of His glory.

== See also ==

== See also ==

*[http://bertschlossberg.blogspot.com/ How the Gospel of John tell us Jesus is God]

*[http://bertschlossberg.blogspot.com/ How the Gospel of John tell us Jesus is God]

{{New Testament Books}}

{{New Testament Books}}

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{{DEFAULTSORT:Gospel of John, The}}