The Gospel of John, written in approximately 95 AD, is the fourth and final Gospel in the New Testament. Although it is considered one of the Gospels, it is very different in narrative and approach than the Synoptic Gospels of Matthew, Mark, and Luke. According to Stephen L. Harris in The New Testament, John’s general story is similar to the Synoptics, yet 90% of his Gospel is unique (107). Where as the Jesus described in the Synoptics speaks largely in parables or aphorisms about the “Kingdom of God,” John’s Jesus offers long philosophical discourses in which he refers to his own divinity and relationship to the Father (107). It is for this reason, along with its obvious Gnostic undertones that the Gospel of John was the last book accepted into the New Testament Canon.
The modern day Western Church must perceive the thematic differences in the John’s Gospel and develop a better understanding of the books actual author (or authors), along with the original occasion of the letter, in order to grasp its cultural relevance in today’s changing world.
The Gospel of John (also known as the Fourth Gospel distinguishing it from the Synoptic Gospels) has traditionally been attributed to the apostle John (216). This is due, in large part, to references within its text of an eyewitness and “Beloved Disciple.” However, the Apostle John is actually never mentioned, and therefore the work is anonymous. Some evidence has led scholars to conclude that the Gospel may be the work of multiple people within the Johannine Community, along with the help of an eyewitness account. The Johannine Community was a group of believers who had been expelled from the synagogue for worshiping and acknowledging a human, that being Jesus, as God. Scholars also note that the eyewitness very well may have been the Apostle John. There is more evidence to support the influence of an actual apostle in the Gospel of John than any other Gospel.
When analyzing the actual text of the Fourth Gospel, we find many clues as to the works original purpose, and occasion. It is quite clear that the author has many beliefs that where considered to be Gnostic in origin. However, it is also quite obvious that the author is arguing against many proto-gnostic principles. The author goes to great lengths in order to prove that Jesus was divine by referencing Him as God. Closely tied to the same point, is the author’s intent to prove that Jesus was God’s messenger, as opposed to the popular proto-gnostic belief that John the Baptist was actually the Messiah.
One of the best ways to understand some of these themes is to analyze part of the Gospel itself. A perfect example can be found in John 1:1-27. It is apparent from the onset in vs. 1-5 that the author is staking claim to the deity of Jesus. F.F. Bruce points out in his book The Gospel of John that it is not by accident that the same phrase opens the Gospel as in the book of Genesis (28). In the opening of Genesis “In the beginning” introduces the old creation where as in John it introduces the new creation (28). In both books the agent of creation is the “Word of God” (29).
In the beginning was the Word and the Word was with God, and the Word was God. He was in the beginning with God. All things were made through Him, and without Him nothing was made that was made. In Him was life and life was the light of men. And the light shined in the darkness and the darkness did not comprehend it. (John 1:1-5)
The Gospel of John, in accordance with the theme of any Ancient Greco-Roman biography, states the significance of the main character at the outset. Here it is clear, by the author’s use of words and connection to Genesis, that he is arguing the divinity of Jesus. We also see a connection within these verses to the Johannine community here. The Greek word for word is “logos.” This term was very familiar in some Greek philosophical schools and Gnostic circles (29). It is tied to the principle of reason and order in the universe, which imposes form on the world of the flesh and constitutes man’s soul (29). This made “logos” a bridge word by which people brought up in Greek philosophy found their path into the Johannine community (29). This use of language also furthers the argument that the letter was written by some within the Johanine Community.
As important within John 1:4-5, is the description of Jesus as “Light” in the darkness. This acts as a link to the author’s next argument against the proto-gnostic belief, which was the idea that John the Baptist was God’s messenger and not Jesus. Also, the use of the word “Light” is very Gnostic in nature, referring to the Gnostic principle of enlightenment and its relation to Christ.
There was a man sent from God whose name was John. This man came for a witness, to bear witness of the Light, that all through him might believe. He was not the Light, but was sent to bear witness of that Light. That was the true Light, which gives light to every man coming into the world. He was in the world, andthe world was made through Him, and the world did not know Him. He came to his own, and His own did not receive Him. But as many as received Him, to them He gave the right to become children of God, to those who believe in His name: who were born, not of blood, nor the will of the flesh, nor the will of man, but of God. (John 1:6-13)
Within this part of the letter we see two obvious arguments. One, being that John the Baptist was a witness of Jesus and not the messenger of God, as many Gnostics had promoted, while at the same time we also, again, see some basic Gnostic principles. The author alludes to the idea that we are divine spirits, as children of God, through acceptance of the “Light” thus being enlightened. This is closely tied, but not totally in accordance, with the Gnostic ideology that we are divine sparks and that flesh is bad. There is also a reference to the Jews not recognizing Jesus deity.
However, as we see in the next portion of scripture, the author goes against the proto-gnostic belief that Jesus only appeared to be human. This was very important in proving the relevance of Jesus death and resurrection.
And the Word became flesh and dwelt among us, and we beheld his glory, the glory as of the only begotten of the Father, full of grace and truth. (John 1:14)
This is a clear statement of the human nature of Jesus as God, not only in spirit, but also in the flesh. The author states this because if Jesus were not born of the flesh then there would have been no death and resurrection negating His significance and sacrifice.
The remainder of this particular section of the text again is tied to the author’s argument that John the Baptist was a witness to Jesus divinity. The text reveals John announcing publicly that he is not the Christ.
He confessed, and did not deny, but confessed, “I am not the Christ.” (John 1:20)
We again see the strong argument against the heretical gnostic teaching that John the Baptist was the Christ, as opposed to Jesus.
Next, John the Baptist introduces that the Messiah comes after him and that He is actually one among the Jews, and they do not know him. This seems to be a prophetic link to the Jewish peoples rejection of Jesus and a revelation of who John the Baptist truly is.
He said: “I am ‘The voice of one crying in the wilderness: Make straight the way of the LORD,’ as the prophet Isaiah said.” Now those who were sent were from the Pharisees. And they asked him, saying, “Why, then do you baptize if you are not the Christ, nor Elijah, nor the Prophet?” John answered them, saying, “I baptize with water, but there stands One among you whom you do not know.” It is He who, coming after me, is preferred before me, whose sandal strap I am not worthy to loose.” (John 1:23-27)
John seems to address those who would call him Gods messenger, saying in effect, “If you wish to find me foretold among the oracles of the prophets, you may identify me with the “voice” which calls for the preparation of the way for the Lord in the desert (48).
Understanding the significance of the Fourth Gospel’s Gnostic influence is very important to the modern Church. In recent years, a surviving form of Gnostic Christianity has re-emerged in the Western World, and also, had a significant impact on other various New Age religions. Without understanding Christianity’s relationship to Gnosticism 2000 years ago and acknowledging the few truths that exist within Gnostic teachings, the Church cannot expect reach people who have accepted these false religions. In order to make an argument against a person’s beliefs, it is important to understand where that person is coming from. One must know where the truth begins, within a belief system, and where the lies begin. Only when we fully understand the authors themes and purpose in the Gospel of John, as well as the Synoptic Gospels, can we fully understand how to activate the “Word of God,” in the way it was intended, within our world today. For this reason, we must always consider the genre, author, themes, and occasion of anything written in the Bible. Without understanding characteristics of its content we cannot unlock the full potential of the “Word of God.”
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