This Sunday we begin teaching through The Gospel According to John. I’m really looking forward to growing together in Christ as we walk through this amazing account of the life, ministry, death and resurrection of Jesus told by his best friend John.
The plan is to teach through John for at least the next year, possibly more depending on the leading of the Holy Spirit and the life of our church. I’m praying we see many people come to believe in Jesus as well as lots of people growing in greater love and understanding of their Savior.
To get us started I’ve included the introduction to John’s Gospel from the ESV study bible. If you don’t own this resource, you should pick one up right away. It’s full of tools to help you understand and treasure scripture. I tell everyone new Christian and everyone in our church to purchase two resources: The ESV Study Bible and The Jesus Story Book Bible. I feel so strongly about it, that I have given away countless copies of both to get them in peoples hands and hopefully their hearts.
That said, read through the following introduction to John, pray, invite a friend to join you on the journey and then come this Sunday, and subsequent Sundays, as we learn together to love Jesus more and more through the witness and words of the “One Who Jesus Loved”,  John.


Author and Title

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 (1:14; cf. 2:11; 19:35), (2) one of the 12 disciples (“the disciple whom Jesus loved”; 13:23; 19:26; 20:2; 21:20; cf. 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 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 and Place of Writing

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 6:1 and 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 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 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.


The 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. 20:30–31).

Purpose, Occasion, and 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 note on 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 purpose statement in 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).

History of Salvation Summary

Jesus comes as God in the flesh (1:14), the revealer of the Father (14:9), and the messianic King (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. (For an explanation of the “History of Salvation,” see the Overview of the Bible.)

Literary Features

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 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 (6:1–13), which is followed a few verses later by Jesus’ discourse on being the bread of life (6:25–40).

Literary motifs include: (1) 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: 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), (2) 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 notes on 2:11; 6:35), and (3) 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).


The 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 Setting of John


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