The Gospel According to John

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The Fourth Gospel, like the three Synoptics (Matthew, Mark and Luke) is anonymous - the original Greek does not record the author of the text. As far as historical scholarship can ascertain, the title "...According to John" was added a number of decades following its publication when it was joined and circulated with the three Synoptics as the "fourfold gospel", in order to distinguish it from each of the others.

As far as external evidence is concerned, from those in the early history of Christianity, only the most extreme (such as the Alogoi - "witless ones") denied that the Apostle John (son of Zebedee) wrote the fourth gospel. Polycarp (70-156 AD), who knew John son of Zebedee personally; Papias, a contemporary of Polycarp who may also have been a disciple of John; Clement of Alexandria, Tertullian and Irenaeus (all 2nd Century), each provide witness to the Apostle John being the author of the Fourth Gospel (see Eusebius, Ecclesiastical History 3.36, 5.20.5-6, 6.14.7; and Irenaeus, Against Heresies, 2.1.2). Thus the external evidence, while not contemporary to the writing of the gospel itself, is still very impressive.

The internal evidence is that which is most often disputed in modern scholarship. Within the text itself, the author seems to refer to himself (21:20-25) as "the beloved disciple" (although this understanding is contested), and does so throughout the gospel (13:23, 19:26-27, 20:2-9, 21:20-25), but determining to whom this refers can be tricky, and the conclusion is often disputed.

The "beloved disciple" is clearly represented as an eyewitness - he is found at the last supper (13:23), at the cross (19:26-27) and at the empty tomb (20:1-9). Now the fact that he is found at the last supper means that he is one of the twelve, as the Synoptics are clear that only Jesus and the twelve were present (Matt. 26:20). Within the gospel, the "beloved disciple" is frequently distinguished from Peter (13:23-24, 20:2-9, 21:20), and the other disciples mentioned during the account of the last supper and distinguished from the "beloved disciple" (Judas Iscariot [13:26], Simon Peter [13:23-24], Thomas [14:5], Philip [14:8], Judas - not Judas Iscariot [14:22]). Again, the "beloved disciple" is by implication included in the group of seven disciples who go fishing in chapter 21, but is distinguished from Peter, Thomas and Nathanael, leaving the possibilities of James or John, sons of Zebedee, or one of the two other (unnamed) disciples who were all fishing together. James, the son of Zebedee was the first of the apostolic band to be martyred (probably around 41-44 AD) and thus could not be the author since the "beloved" disciple lived long enough to give weight to the belief that he would not die (21:23). Thus we are left with the possibility that the "beloved disciple" is either John, son of Zebedee, or one of the two unnamed disciples mentioned in 21:2.

To now focus on any one of these possibilities must fall to assumptions and implications. From other accounts (Mark 5:37, 9:2, 14:33; Acts 3:1-4:23, 8:15-25; Gal. 2:9) of the period we see John, son of Zebedee frequently associated with Peter as a good friend, just as the "beloved disciple" seems to be in the fourth gospel (13:23-24, 20:2-9, 21:20-25). It is also interesting to note that John the Baptist is not distinguished from any other Johns by the author, and it stands to reason that only an author by the name of John would not feel the need for the qualification: "the Baptist". Finally, neither James nor John (sons of Zebedee) are mentioned by name throughout this gospel while the author (who is clearly an apostle, but not James [see above]) insists on refraining from the use of his own personal name, therefore again implying John.

Therefore, we can fairly safely assume John, son of Zebedee to be the "beloved disciple", and assuming the "beloved disciple" wrote the fourth gospel (as is clearly implied in 21:20-25), we can conclude that the Apostle John, son of Zebedee, wrote the fourth gospel, based on both implied internal conclusions and very strong external considerations.

Arguments against this will often center on the likelihood of a Christian referring to himself in such a way as "the beloved disciple", implying some sort of exclusivism; or by asking why he would not use his personal name. The traditional answer to both of these questions, which also seems the easiest to understand, is that John didn't need to call himself an apostle - there was no need to draw attention to himself by using his name and title, and so didn't: he chose a name which numbered him among all believers - "one whom Jesus loved". And this was meant to draw attention to the fact that Jesus loved him mercifully, as if there were no other way for one as holy as the Christ to relate to one as sinful as the subject of of his love. If that is considered to be an unsatisfactory answer, it is interesting to note that this answer is more plausible than the other possibility, for if the author were referring to another disciple as "the one whom Jesus loved," he would then be implying that Jesus loved certain disciples and not others; or one above the rest.

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Probably 80-85 AD, although this is a very tentative suggestion.

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1:1-18 John introduces the Word, who was with God, was God, and became flesh.
1:19-28 John introduces John the Baptist.
1:29-34 John the Baptist baptises Jesus.
1:35-42 Jesus, the Messiah, receives His first disciples.
1:43-51 Jesus calls Philip and Nathanael.
2:1-11 Jesus turns water into wine.
2:12-25 Jesus, filled with zeal for His Father's house, clears the temple.
3:1-21 Jesus tells Nicodemus of the true nature of God's salvation.
3:22-36 John the Baptist testifies concerning the authority of Jesus.
4:1-42 Jesus talks to a Samaritan woman by a well, tells her that He is the Christ, and sees many Samaritans come to belief.
4:43-54 Jesus heals an official's son, leading the official and his household to belief.
5:1-15 Jesus heals a man by a pool on the Sabbath.
5:16-45 Jesus explains His authority under God, and that life will be found through Him.
6:1-15 Jesus feeds five thousand.
6:16-24 Jesus walks on water.
6:25-59 Jesus proclaims that He is the bread of life, and that whoever eats His flesh and drinks His blood has eternal life.
6:60-71 Upon hearing this tough teaching, many followers desert Jesus, but the twelve remain.
7:1-52 Jesus teaches at the feast of Tabernacles, and many question whether He is the Christ.
7:53-8:11 Jesus deals wisely with the teachers of the law and the Pharisees who try to trick Him into condemning a woman caught in adultery.
8:12-59 Jesus again teaches concerning Himself and His authority.
9:1-41 Jesus heals a man born blind, but does so on the Sabbath, leading the Pharisees to investigate the matter zealously.
10:1-21 Jesus then tells a parable about "the good shepherd".
10:22-42 Jesus encounters the unbelief of the Jews.
11:1-44 Jesus raises Lazarus from the dead.
11:45-57 Many Jews put their faith in Jesus as a result of His raising of Lazarus, but others tell the Pharisees of this, who plot to kill Jesus.
12:1-8 Mary, sister of Lazarus, pours perfume over Jesus' feet.
12:9-11 The chief priests plan also to kill Lazarus, for on account of Him many Jews were putting their faith in Jesus.
12:12-19 Jesus enters Jerusalem triumphantly.
12:20-36 Jesus speaks openly about His impending death.
12:37-50 Many of the Jews continue in their unbelief while others believe but not openly.
13:1-17 Jesus washes His disciples' feet.
13:18-30 Jesus predicts that Judas will betray Him.
13:31-14:4 Jesus speaks of where He is going, and predicts Peter's denial.
14:5-14 Jesus explains that the only way to the Father is through Him.
14:15-31 Jesus promises another counselor - the Holy Spirit.
15:1-17 Jesus tells a parable of a vine and its branches, encouraging His disciples to bear much fruit and love each other.
15:18-16:4 Jesus warns His disciples that they will be persecuted, just as He was.
16:5-16 Jesus speaks of the promised Holy Spirit.
16:17-33 Jesus promises that the disciples' grief at His being taken away from them will turn to joy.
17:1-5 Jesus prays for Himself.
17:6-19 Jesus prays for the disciples.
17:20-26 Jesus prays for all believers.
18:1-11 Jesus is arrested.
18:12-14 Jesus is taken to Annas, the father-in-law of the high priest Caiaphas.
18:15-18 Peter denies he is a disciple of Christ.
18:19-24 The high priest questions Jesus.
18:25-27 Peter twice more denies he is a disciple of Jesus - and as he does so, a rooster begins to crow.
18:28-19:16 Jesus stands before Pilate, who asks Him if He is a king.
19:17-30 Jesus is crucified and dies.
19:31-37 The soldiers make sure Jesus is dead.
19:38-42 Jesus is buried in a new tomb.
20:1-10 On the first day of the week, the tomb is found empty.
20:11-18 Mary Magdelene sees Jesus.
20:19-23 Jesus appears to the disciples.
20:24-31 Jesus appears to Thomas.
21:1-14 Jesus appears to His disciples again, this time while they are fishing.
21:15-25 Jesus reinstates Peter and discusses the length of life of the disciple 'whom Jesus loved'.