Author: The Witness Behind the Gospel

The Gospel is formally anonymous, but strong evidence, both from within the text (internal) and from the writings of the earliest Christians (external), points to the Apostle John, the son of Zebedee, as its author.

• Internal Evidence: The author identifies himself as the “disciple whom Jesus loved,” an eyewitness to the events described (John 19:35; 21:24). This disciple was part of Jesus’ inner circle, present at the Last Supper (13:23), at the cross (19:26), and at the empty tomb (20:2). By a process of elimination among the Twelve, and noting his close association with Peter, the most plausible candidate is John, son of Zebedee.
• External Evidence: The early church’s testimony is virtually unanimous in ascribing the Gospel to John. Writers like Irenaeus (writing around A.D. 180), who was a student of Polycarp, who in turn was a student of John himself, state emphatically that “John, the disciple of the Lord, who also had leaned upon His breast, did himself publish a Gospel during his residence at Ephesus in Asia.”

Date and Provenance: When and Where Was It Written?

The traditional view, supported by early church writers, places the writing of the Gospel late in John’s life, likely between A.D. 80 and 95, from the city of Ephesus in Asia Minor (modern-day Turkey).

• Evidence for a Later Date (c. A.D. 85-95): This view aligns with the tradition that John lived to a great age. It also accounts for the Gospel’s developed theology. The references to believers being “put out of the synagogue” (John 9:22; 12:42; 16:2) are seen by many scholars as reflecting tensions between the church and synagogue that intensified after the destruction of the Jerusalem temple in A.D. 70.
• Provenance in Ephesus: Ephesus was a major metropolitan center and a hub of early Christianity. Strong patristic tradition connects John’s later ministry and writing to this city. The theological challenges present in Ephesus, including early forms of Gnosticism that denied Jesus’ true humanity, align well with John’s strong emphasis on the Word becoming “flesh.”

Map: Roman Province of Asia (c. 117 AD)

The Purpose of the Gospel

Unlike other Gospels, John explicitly states his purpose near the end of his work:

…but these have been written so that you may believe that Jesus is the Christ, the Son of God; and that believing you may have life in His name.

This statement reveals a twofold, evangelistic purpose:

1. To Foster Belief: The Gospel is written to persuade its readers to believe—or to continue believing—that Jesus is the promised Messiah (“the Christ”) and the divine Son of God.
2. To Offer Life: The result of this faith is “life in His name.” This is not merely biological existence, but eternal life—a quality of life that begins now and consists of a true, experiential knowledge of God through His Son (John 17:3).

John 1:1-2 — The Eternal Word

In the beginning was the Word, and the Word was with God, and the Word was God. He was in the beginning with God.

John begins not with Jesus’ birth, but before creation itself. The phrase “In the beginning” deliberately echoes Genesis 1:1 to establish the Word’s eternal preexistence.

• The Word (λόγοςλόγος (logos)logos
  Word, reason, message. Refers to God’s powerful self-expression in creation and revelation.): John chose this term because it resonated with both Jewish and Greek thought. John fills this term with its ultimate meaning: a divine Person, Jesus Christ, who is the perfect revelation of God.
• With God: The Word is distinct from God the Father. The Greek preposition pros suggests not just proximity but an active, intimate relationship—a face-to-face communion within the Godhead.
• Was God: The Word is fully divine. The Greek construction (θεὸς ἦν ὁ λόγοςθεὸς ἦν ὁ λόγοςtheos ēn ho logos
  A grammatical structure emphasizing the nature of the Word as deity, not just “divine.”) emphasizes the Word’s nature. It declares that the Word shared the very essence of God.

John 1:3-5 — Creator and Light of Men

All things came into being through Him, and apart from Him nothing came into being that has come into being. In Him was life, and the life was the Light of men. The Light shines in the darkness, and the darkness did not comprehend it.

The eternal Word is also the agent of creation. He is not a part of creation; He is its source.

• In Him was life: This refers to life in its absolute sense. The Word possesses life inherently, as God does. He is the source of all biological and spiritual life.
• The Light shines in the darkness: The “darkness” represents the world alienated from God by sin. The Light’s shining is a continuous, active invasion into this realm.
• The darkness did not comprehend it: The Greek verb κατέλαβενκατέλαβεν (katelaben)katelaben
  Can mean “to understand” or “to overcome.” John may intend both meanings. carries a deliberate ambiguity. It can mean “understand” or “overcome.” The world failed to recognize the Light, but its opposition could not extinguish it.

John 1:14-18 — The Climax: The Incarnation

And the Word became flesh, and dwelt among us, and we saw His glory, glory as of the only begotten from the Father, full of grace and truth… No one has seen God at any time; the only begotten God who is in the bosom of the Father, He has explained Him.

• Became flesh (σὰρξ ἐγένετοσὰρξ ἐγένετο (sarx egeneto)sarx egeneto
  Literally “flesh became.” A stark phrase emphasizing the full, genuine humanity of the Word.): “Flesh” denotes humanity in its weakness. The Word did not merely appear human; He *became* human, without ceasing to be God.
• Dwelt among us (ἐσκήνωσενἐσκήνωσεν (eskēnōsen)eskēnōsen
  Literally “pitched His tent” or “tabernacled.”): This word evokes God’s presence in the Old Testament tabernacle. Jesus is now the true meeting place between God and humanity.
• We saw His glory: John, as an eyewitness, testifies that in this human Jesus, he saw divine glory, characterized by “grace and truth.”
• He has explained Him: The invisible God has been made known. To know Jesus is to know God.

John 1:19-28 — The Delegation from Jerusalem

He confessed, and did not deny, but confessed, “I am not the Christ.” They asked him, “What then? Are you Elijah?” And he said, “I am not.” “Are you the Prophet?” And he answered, “No.”

The religious authorities in Jerusalem investigate John the Baptist. Their questions center on key eschatological figures: the Christ, Elijah, and the Prophet. John’s response is a series of emphatic denials. His purpose is not to draw attention to himself but to point away from himself to the One who is to come. His identity is defined by his relationship to Jesus, for whom he is unworthy to perform even the most menial task.

John 1:29-34 — The Lamb of God

The next day he saw Jesus coming to him and said, “Behold, the Lamb of God who takes away the sin of the world!… I myself have seen, and have testified that this is the Son of God.”

• The Lamb of God: This title combines the images of the Passover lamb (Exodus 12) and the suffering servant of Isaiah 53. Jesus is God’s perfect, divinely provided sacrifice.
• Who takes away the sin of the world: This is the Lamb’s mission. Christ’s sacrificial death is the means by which the sin of all humanity is dealt with.
• The Son of God: This is John’s ultimate conclusion, based on the divine sign he witnessed at Jesus’ baptism—the Spirit descending and remaining on Him.

John 1:35-42 — Andrew and Simon Peter

He first found his own brother Simon and said to him, “We have found the Messiah” (which translated means Christ). He brought him to Jesus. Jesus looked at him and said, “You are Simon the son of John; you shall be called Cephas” (which is translated Peter).

After spending time with Jesus, Andrew is convinced. He finds his brother Simon and makes the first explicit confession in this Gospel: “We have found the Messiah.” When Andrew brings Simon to Jesus, Jesus demonstrates His supernatural insight by giving him a new name: “Cephas”Κηφᾶς (Kēphas)Cephas
An Aramaic word meaning “Rock.” (Aramaic for “Rock”), which is “Peter”Πέτρος (Petros)Petros
The Greek word for “Rock.” in Greek. This new name is a prophetic declaration of what Jesus would make him.

John 1:43-51 — Philip and Nathanael

Philip found Nathanael and said to him, “We have found Him of whom Moses in the Law and also the Prophets wrote—Jesus of Nazareth, the son of Joseph.” Nathanael said to him, “Can any good thing come out of Nazareth?”… Nathanael answered Him, “Rabbi, You are the Son of God; You are the King of Israel.”

Nathanael’s skepticism melts when Jesus reveals He saw him under a fig tree. This display of supernatural knowledge prompts Nathanael’s robust confession. The chapter culminates with Jesus’ first use of His favorite self-designation, the Son of Man. He alludes to Jacob’s vision at Bethel (Genesis 28:12), declaring that He Himself is now the true link between heaven and earth.