The Gospel According to John

The Way, the Truth, and the Life

Who had the ability to compose a Gospel so different from the others? It took a remarkable personality to tackle such a work. On two occasions the Book itself specifically offers a guarantee provided by an eyewitness (Jn 1:14; 19:35). A disciple appears several times whose name is persistently omitted and who is called simply “the disciple whom Jesus loved” (Jn 13:23; 19:26; 21:7, 20). There is nothing to prevent his being identified with the “other disciple” (Jn 18:15-16; see Jn 1:35-39), who appears with Peter but whose name is not given. We have reason, then, to be somewhat puzzled. But think a bit. This Gospel cites the names of apostles (although it never gives a complete list); but it is a surprising fact that it never names John, although, according to all the other New Testament writings, he had a prominent place, alongside Peter, in the group of the Twelve. It is, then, a short, though not strictly demonstrable, step to identify the anonymous disciple of the fourth Gospel with John the apostle. And, in fact, since its early days, the Christian tradition has attributed the Gospel to John.

The fourth Gospel is written in Greek, in unaffected language and a style that is often solemn, sometimes monotonous. The work matured over a lengthy period, in a setting and an age in which many religious currents could have exerted an influence on it. Examples of such influences are an unusual vocabulary, distinctive symbols, and the very content of the themes developed. It is possible to identify Jewish and Christian motifs, an echo of the professions of faith and the Liturgy, perhaps a homiletic style, and even words that were in common usage at that time. As we have it today, the fourth Gospel was, in all likelihood, published around the nineties of our era for the Christians of Asia Minor.

The fourth Gospel is rather different from the Synoptic Gospels. The latter pile up stories, miracles, and sayings of Jesus until they have made us familiar with that world which we all know. In the fourth Gospel, on the other hand, the selection of incidents is limited, and lengthy discourses are connected with them; almost everything takes place in Jerusalem and on the occasion of a feast; finally, the language is rather different. All this cannot be a matter of chance. In fact, John seeks to express the message through especially significant incidents; these he calls “signs.” These signs, seven in number, give the book its structure: seven sections, the last of which is in turn divided into seven parts. The discourses bring to light, and deepen our understanding of, the ideas that the signs suggest.

As a matter of fact, the incidents chosen by John do not follow in chronological order. Rather, they all contribute to highlighting the fundamental aspects of the mystery of Jesus. Despite this, the method of presentation chosen by the author does not detract from the historical truth of the facts reported. These incidents, which seem to be constructed with the same freedom as is shown in the discourses, have preserved many accurate details, and excavations in Palestine have confirmed some that are reported only in this Gospel.

John reaches his great insights into the life of Jesus in the light of Easter or, more accurately, in the light of the cross. It is in this perspective that he interprets the events and develops the discourses. The life of Jesus is presented as an epiphany, the manifestation of the Word of God. The flesh is unable to hide the glory of the Son of God. This glory, almost in spite of itself, pierces through the veil of Christ’s humanity. Thus when, during the Passion, Jesus presents himself to those who have come to arrest him, the latter draw back and fall on the ground. What is the reason if not that they have encountered the Lord in the person of Jesus.

In spite of this glorious aspect, John’s Gospel is intensely dramatic. The life of Jesus is portrayed as a ruthless contest of cosmic proportions, a merciless duel between Light and Darkness, between Life and Death, between the Son of God and the Prince of this world. The conflict grows in intensity and culminates in the condemnation of Jesus. At that moment, darkness seems to have swallowed the Light. But it is precisely at that moment, at that “hour,” that the perspectives are suddenly reversed. Paradoxically, the Condemned reveals himself as the Judge of the world, the Crucified as the Victor. The hour of death is precisely that of glory.

The Gospel according to John may be divided as follows:

I: A New Creation (1:1—2:12)

II: Worship of the Father in Spirit and Truth (2:13—4:54)

III: Jesus Restores the Work of God (5:1-47)

IV: The Bread of Life (6:1-71)

V: The Light of the World (7:1—9:41)

VI: The Shepherd Who Gives Up His Life (10:1—11:54)

VII: The True Passover That Brings About the Salvation of Humankind (11:55—20:31)

Epilogue: (21:1-25)