Menu
Church tradition has held that John is the author of the Gospel of John and four other books of the New Testament – the three Epistles of John and the Book of Revelation. Mark, Matthew and Luke do not mention any one of the twelve disciples having witnessed the crucifixion. While he remained in Judea and the surrounding area, the other disciples returned to Jerusalem for the Apostolic Council (c. 48–50 AD). After the arrest of Jesus in the Garden of Gethsemane, only Peter and the “other disciple” (according to tradition, John) followed him into the palace of the high-priest. Many traditions identify the “disciple whom Jesus loved” in the Gospel of John as the Apostle John, but this identification is debated.
44 Philip, like Andrew and Peter, was from the town of Bethsaida.(BH) 45 Philip found Nathanael(BI) and told him, “We have found the one Moses wrote about in the Law,(BJ) and about whom the prophets also wrote(BK)—Jesus of Nazareth,(BL) the son of Joseph.”(BM) 43 The next day Jesus decided to leave for Galilee. Jesus looked at him and said, “You are Simon son of John.
However, Eusebius mentions that the consensus is that the second and third epistles of John are not his but were written by some other John. The authorship of some Johannine literature has been debated since about the year 200. He also referred to the recognition that his Apostolic preaching of a gospel free from Jewish Law was received from these john joseph kelly amy carter three, the most prominent men of the messianic community at Jerusalem.
According to tradition, John and the other Apostles remained some 12 years in this first field of labour. The author of Revelation identifies himself as “John” several times, but the author of the Gospel of John never identifies himself directly. These scholars assert that John of Patmos wrote Revelation but neither the Gospel of John nor the Epistles of John. Some modern critical scholars have raised the possibility that John the Apostle, John the Evangelist, and John of Patmos were three separate individuals. This tradition is credible because banishment was a common punishment used during the Imperial period for a number of offenses.
42Andrew brought him to Jesus, who looked at him and said, “You are Simon son of John. So they went and saw where He was staying, and spent that day with Him. 29The next day John saw Jesus coming toward him and said, “Look, the Lamb of God, who takes away the sin of the world! 9The true Light, who gives light to everyone, was coming into the world. In the realm of popular media, this latter phenomenon was brought to notice in Dan Brown’s novel The Da Vinci Code (2003), where one of the book’s characters suggests that the feminine-looking person to Jesus’ right in Leonardo da Vinci’s The Last Supper is actually Mary Magdalene rather than St. John.
After a series of dialogues reflecting Jesus’ debates with the Jewish authorities at the Feast of Tabernacles in Jn 7; 8, the sixth sign is presented in Jn 9, the sign of the young man born blind. The author is primarily interested in the significance of these deeds, and so interprets them for the reader by various reflections, narratives, and discourses. The Gospel of John begins with a magnificent prologue, which states many of the major themes and motifs of the gospel, much as an overture does for a musical work. To a much greater degree, it is the product of a developed theological reflection and grows out of a different circle and tradition. It does not follow the same order or reproduce the same stories as the synoptic gospels.
The “beloved disciple” alone, among the Apostles, remained near Jesus at the foot of the cross on Calvary alongside myrrhbearers and numerous other women. It was customary to recline on couches at meals, and this disciple leaned on Jesus. Jesus allowed them to be the only apostles present at three particular occasions during his public ministry, the Raising of Jairus’ daughter, Transfiguration of Jesus and Agony in the Garden of Gethsemane. John is always mentioned in the group of the first four apostles in the Gospels and in the Book of Acts, listed either second, third or fourth.
The early 2nd-century writer Justin Martyr was the first to equate the author of Revelation with John the Apostle. The author of the Book of Revelation identifies himself as “Ἰωάννης” (“John” in standard English translation). Until the 19th century, the authorship of the Gospel of John had been attributed to the Apostle John. The bishops of Asia Minor supposedly requested him to write his gospel to deal with the heresy of the Ebionites, who asserted that Christ did not exist before Mary. The Gospel according to John differs considerably from the Synoptic Gospels, which were likely written decades earlier. Eusebius also goes to some length to establish with the reader that there is no general consensus regarding the revelation of John.
The gospel narrative contains a series of “signs”—the gospel’s word for the wondrous deeds of Jesus. Whatever the specific date of authorship, John probably wrote from Ephesus to an audience of both Jews and Gentiles as indicated by his focus on Christ’s fulfillment of Old Testament promises and descriptions of Jewish tradition. This fourth gospel supplements the synoptics, focusing on details about Christ’s work and words that reveal a longer span of ministry (at least three years as indicated by three Passovers). The book of John is an eyewitness account of Jesus’ ministry (AD 29-33) enriched by the author’s understanding of Jewish traditions and accurate geographical knowledge of Palestine.
Although tradition identified this person as John, the son of Zebedee, most modern scholars find that the evidence does not support this. Critical analysis makes it difficult to accept the idea that the gospel as it now stands was written by one person. In the preceding chapter, to the woman at the well in Samaria Jesus had offered living water springing up to eternal life, a symbol of the revelation that Jesus brings; here Jesus’ life-giving word replaces the water of the pool that failed to bring life.
John is traditionally believed to have lived on for more than fifty years after the martyrdom of his brother James, who became the first Apostle to die a martyr’s death in AD 44. John was also the disciple who reported to Jesus that they had ‘forbidden’ a non-disciple from casting out demons in Jesus’ name, prompting Jesus to state that ‘he who is not against us is on our side’. 45 Philip findeth Nathanael, and saith unto him, We have found him, of whom Moses in the law, and the prophets, did write, Jesus of Nazareth, the son of Joseph. 43 The day following Jesus would go forth into Galilee, and findeth Philip, and saith unto him, Follow me. 29 The next day John seeth Jesus coming unto him, and saith, Behold the Lamb of God, which taketh away the sin of the world. 9 That was the true Light, which lighteth every man that cometh into the world.
However, the accuracy of much of the detail of the fourth gospel constitutes a strong argument that the Johannine tradition rests upon the testimony of an eyewitness. Other difficulties for any theory of eyewitness authorship of the gospel in its present form are presented by its highly developed theology and by certain elements of its literary style. But these are written that you may come to believe that Jesus is the Messiah, the Son of God, and that through this belief you may have life in his name.” The whole gospel of John is a progressive revelation of the glory of God’s only Son, who comes to reveal the Father and then returns in glory to the Father. The multiplication of the loaves is interpreted for the reader by the discourse that follows, where the bread of life is used first as a figure for the revelation of God in Jesus and then for the Eucharist.
John himself was not the light; his job was to testify so others might believe. Verses 6–8 – The WitnessGod sent John (the Baptist) to point people to that light. Through Him everything was created, and He is the light that darkness can never overcome. 43The next day Jesus decided to set out for Galilee.
Like the synoptic gospels, John is a detailed account of the life of Jesus Christ. Supported by historical accounts from Irenaeus, Eusebius, and others, the case for the apostle John’s authorship is a strong one. It highlights His role as the Word made flesh, offering eternal life through belief in Him. John begins with the profound announcement that Jesus is the “in the beginning” creative Word of God who had become embodied (incarnated) as a human being to be the light of life for the world. 37 When the two disciples heard him say this, they followed Jesus.
• Expect greater things—Jesus promises ongoing revelation to those who follow Him. Applications for Today Personal encounter overflows into invitation.
On this basis some traditions believe that John was first a disciple of John the Baptist, even though he is not named in this episode. Also according to some traditions, Salome was the sister of Mary, Jesus’ mother, making Salome Jesus’ aunt, and her sons John the Apostle and James were Jesus’ cousins. The Church Fathers identify him as John the Evangelist, John of Patmos, John the Elder, and the Beloved Disciple, and claim that he outlived the remaining apostles and was the only one to die of natural causes, although modern scholars are divided on the veracity of these claims. 37 And the two disciples heard him speak, and they followed Jesus. 4 In him was life; and the life was the light of men.
If you’re interested in sharing your insights and expertise, consider writing for us. Your contributions could make a valuable addition to our platform. Let’s connect and explore this opportunity further.
Samira Industries stands as a beacon of innovation and tradition. With a dedication to quality & sustainability, we weave dreams into reality through our state-of-the-art processes.
Post A Comment