Reference: John, The Gospel According To
Fausets
Well called "the Gospel of the incarnate God," "the Gospel of witness," that of the Father, that of Scripture, that of miracles, that of Jesus Himself. Written at Ephesus at the request of the Asiatic bishops to set forth more profoundly Christ's Divinity (Jerome, Prolegomena in Matthew). Ephesus, after Jerusalem's fall, A.D. 70, took a chief place in oriental Christendom. Containing a large Christian church, a synagogue of zealous Jews, and the most famous of pagan temples that of Artemis or Diana, it was a common meeting ground for widely diverse creeds. Philosophical speculation too had free scope in its xystus; here Cerinthus broached his doctrines, concocted at Alexandria. Its commercial position on the sea linking the East and West adapted it as an admirable center for the diffusion of gospel truth. John sets forth the positive truth which indirectly yet effectively counteracts Gnosticism, Ebionitism, and docetism. The Spirit has made his Gospel virtually supplementary to the other three. (See GOSPELS; JESUS CHRIST.)
Theirs is that of "Christ according to the flesh," his that of "Christ according to the Spirit." As he joined Christ early he records facts of His ministry in Galilee and Jerusalem, prior to those in the three synoptists. He writes with a specification of times and places, and a freshness, which mark an eye-witness (Joh 1:29,35,37-40; 2:1; 3:1; 4:40,43; 6:22; 13:1-11; 18:10-16; 19:26; 20:3-10,24-29). That the beloved disciple (called episteethios from his reclining on Jesus' breast) was the writer appears from Joh 19:25-27,35; 21:24; 1:14. Another undesigned propriety identifying him is, though naming John the Baptist 20 times he always omits "the Baptist," whereby the three synoptists distinguish him from John the evangelist.
PLACE AND TIME. His allusions in the peculiar terms of his prologue to the theosophic notions prevalent at Ephesus accord with that city being the place of his writing the Gospel. Ac 18:24 implies the connection between Alexandria, the headquarters of Gnosticism, and Ephesus. John 21 is an appendix written subsequently to Joh 20:30-31 (which at first completed the Gospel), perhaps after Peter's martyrdom. The Gospel cannot have been written at the same time and place as Revelation, the styles are so different, His mode of counting the hours as we do was Asiatic (see Townson, Harmony, 8:1, section 3), and accords with Ephesus being the place of writing. His not feeling it necessary to explain Jesus' prophecy that John should tarry until He came (John 21) shows that he wrote soon after the destruction of Jerusalem (A.D. 70), when that event was generally understood as being the Lord's coming, namely, in judgment upon the Jews.
In Joh 5:2 the sheep market with five porches is spoken of as still standing, perhaps spared as some other things for convenience by Titus (Josephus, B. J., 7:1, section 1). Testimonies of authenticity. If Joh 21:24-25 came from some Ephesian disciples this is the oldest testimony to it. 2Pe 1:14 alludes to (Joh 21:18) Christ's prophecy of Peter's crucifixion, taking for granted his readers' acquaintance with the Gospel, the strongest kind of testimony as being undesigned. Ignatius (his Epistle to the Romans), Polycarp (his Epistle to the Philippians), the Epistle to Diognetus, Justin Martyr (Apol. 1:61, Dialogue with Trypho 63,88), contain implied quotations of it; their not expressly quoting it is due to the prevalence of oral more than written teaching at first; while the inspired preachings of apostles were fresh in memory definite appeals to writings are less to be expected than in the following age. The general references of the former and the definite quotations of the latter are just what we might expect presuming the Gospel genuine.
Papias (Eusebius H. E. iii. 39) used the first epistle of John which is close akin to the Gospel. Tatian's Diatessaron opens," In the beginning was the Word"; he quotes this Gospel in Orat. contra Gentil. Thus, its currency A.D. 170 is proved. Theophihs of Antioch (Autol. 2) first expressly attributes it to John; he wrote a commentary on the four and a harmony (Jerome Alg. 53, Vir. Illust. 25). He and Tadan therefore, in the second century, considered the four the exclusively canonical standard. Irenaeus, a hearer of Polycarp, the disciple of John, argues for the propriety of the number four; his argument proves their long and universal acceptance by the church more conclusively than if it had been his aim to demonstrate it. The Alogi of Asia Minor were the only sect that rejected this Gospel, owing to their opposition to Montanus, whose heresies they thought were favored by it. The diversity of the scene and incidents of Christ's ministry in it, as compared with the three preceding Gospels, is just what we might expect if the author were acquainted with them.
For while as an independent witness he does not with formal design supplement them, yet he generally omits under the Spirit those particulars already handled by his predecessors. Excepting the crucifixion and resurrection, respecting which he gives new information, he has only two sections in common with the Synoptists (Joh 6:1-21; 12:1). He omits Christ's baptism, temptation, mission of the twelve, transfiguration (of which he was one of the three selected eye witnesses), the Lord's supper, and the agony in Gethsemane, yet incidental hints show his taking them for granted as known already (Joh 1:14,32; 13:2; 14:30; 18:1,11), which last refers to the very words of His prayer during the agony, recorded by the synoptists, an undesigned coincidence and so a proof of authenticity; Joh 14:30 is the link between the temptation (Lu 4:13) and His agony (Lu 22:40-53); Joh 11:1 assumes the reader's acquaintance with Mary and Martha, from Lu 10:38.
So Joh 4:43-44; 7:41, tacitly refer to the facts recorded in Mt 13:54; 2:23; 18:33 takes for granted the fact recorded in Lu 23:2. John 6, wherein he repeats the miraculous feeding of 5,000 recorded by the synoptists, is introduced to preface the discourse which John alone records. In John 12 the anointing by Mary is repeated for its connection with Judas' subsequent history. The objections to John's acquaintance with the synoptical Gospels are based on the presumption that in that case he was bound to slavishly supplement them and guard against the appearance of discrepancies between him and them.
But he was an independent witness, not formally designing to supplement; yet as knowing their Gospels he would mostly use materials heretofore not handled. As they presented Jesus' outer and popular life, so it remained that he should represent the deeper truths of His divine mission and Person. They met the church's first needs; he, its later wants. Luke's Gospel was written under Paul's superintendence at least 20 years before John's. Considering the intercourse between the Christian churches it is incredible that his Gospel should have been unknown at Ephesus, John's and previously Paul's scene of labours, and this to John a "pillar" of the church.
DESIGN. John, the last surviving apostle, would surely be consulted on the canonicity of New Testament Scriptures which by God's providence he lived to see completed. Theodore of Mopsuestia, 4th century (Catena Johann. Corder. Mill New Testament) says John did attest it. Clement Alex. (Eusebius, H. E. vi. 14) states on the authority of old presbyters (and the Muratorian Fragment, Ant. M. Aev. 3, confirms the statement) that John wrote at his friends' request to give Christ's "spiritual" aspect, the former Gospels already having given His "bodily" aspect. John, who leant on Jesus' breast, His closest intimate, was the fittest to set forth the deeper spiritual truths of the Son of God. Thus the "ye" (Joh 19:35; 20:31) will refer to John's "friends" primarily, the general church secondarily. To prove "that Jesus is the Christ the Son of God" is this Gospel's declared design, that men so "believing might have life through His name."
A continued polemic reference is not likely, considering John's contemplative and usually loving spirit. An incidental guarding of the truth against incipient heresies in that region certainly there i
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and came and dwelt in a town called Nazareth; so that that should be fulfilled which was spoken through the prophets, He shall be called a Nazaraean.
And great crowds followed him from Galilee, and Decapolis, and Jerusalem, and Judaea, and beyond the Jordan.
But I say unto you, Love your enemies, bless those who curse you, do good to those who hate you, and pray for those who insult you and persecute you,
And it came to pass, when Jesus had finished these words, the crowds were astonished at his doctrine, for he taught them as having authority, and not as their scribes.
supplicate therefore the Lord of the harvest, that he send forth workmen unto his harvest.
All things have been delivered to me by my Father, and no one knows the Son but the Father, nor does any one know the Father, but the Son, and he to whom the Son may be pleased to reveal him.
And having come into his own country, he taught them in their synagogue, so that they were astonished, and said, Whence has this man this wisdom and these works of power?
But when even was come, his disciples came to him saying, The place is desert, and much of the day time already gone by; dismiss the crowds, that they may go into the villages and buy food for themselves.
And Simon Peter answering said, Thou art the Christ, the Son of the living God.
shouldest not thou also have had compassion on thy fellow-bondman, as I also had compassion on thee?
And it came to pass, when Jesus had finished these words, he withdrew from Galilee, and came to the coasts of Judaea beyond the Jordan;
Jerusalem, Jerusalem, the city that kills the prophets and stones those that are sent unto her, how often would I have gathered thy children as a hen gathers her chickens under her wings, and ye would not!
For ye have the poor always with you, but me ye have not always.
Now when even was come there came a rich man of Arimathaea, his name Joseph, who also himself was a disciple to Jesus.
teaching them to observe all things whatsoever I have enjoined you. And behold, I am with you all the days, until the completion of the age.
But after John was delivered up, Jesus came into Galilee preaching the glad tidings of the kingdom of God,
And Jesus withdrew with his disciples to the sea; and a great multitude from Galilee followed him, and from Judaea, and from Jerusalem, and from Idumaea and beyond the Jordan; and they of around Tyre and Sidon, a great multitude, having heard what things he did, came to him.
And the devil, having completed every temptation, departed from him for a time.
The Spirit of the Lord is upon me, because he has anointed me to preach glad tidings to the poor; he has sent me to preach to captives deliverance, and to the blind sight, to send forth the crushed delivered,
And he began to say to them, To-day this scripture is fulfilled in your ears.
All things have been delivered to me by my Father, and no one knows who the Son is but the Father, and who the Father is but the Son, and he to whomsoever the Son is pleased to reveal him.
And it came to pass as they went that he entered into a certain village; and a certain woman, Martha by name, received him into her house.
And it came to pass as they went that he entered into a certain village; and a certain woman, Martha by name, received him into her house.
Jerusalem, Jerusalem, the city that kills the prophets and stones those that are sent unto her, how often would I have gathered thy children together, as a hen her brood under her wings, and ye would not.
And when he was at the place he said to them, Pray that ye enter not into temptation. And he was withdrawn from them about a stone's throw, and having knelt down he prayed, read more. saying, Father, if thou wilt remove this cup from me: but then, not my will, but thine be done. And an angel appeared to him from heaven strengthening him. And being in conflict he prayed more intently. And his sweat became as great drops of blood, falling down upon the earth. And rising up from his prayer, coming to the disciples, he found them sleeping from grief. And he said to them, Why sleep ye? rise up and pray that ye enter not into temptation. As he was yet speaking, behold, a crowd, and he that was called Judas, one of the twelve, went on before them, and drew near to Jesus to kiss him. And Jesus said to him, Judas, deliverest thou up the Son of man with a kiss? And they who were around him, seeing what was going to follow, said to him, Lord, shall we smite with the sword? And a certain one from among them smote the bondman of the high priest and took off his right ear. And Jesus answering said, Suffer thus far; and having touched his ear, he healed him. And Jesus said to the chief priests and captains of the temple and elders, who were come against him, Have ye come out as against a robber with swords and sticks? When I was day by day with you in the temple ye did not stretch out your hands against me; but this is your hour and the power of darkness.
And they began to accuse him, saying, We have found this man perverting our nation, and forbidding to give tribute to Caesar, saying that he himself is Christ, a king.
And behold, I send the promise of my Father upon you; but do ye remain in the city till ye be clothed with power from on high.
And the Word became flesh, and dwelt among us (and we have contemplated his glory, a glory as of an only-begotten with a father), full of grace and truth;
And the Word became flesh, and dwelt among us (and we have contemplated his glory, a glory as of an only-begotten with a father), full of grace and truth;
And the Word became flesh, and dwelt among us (and we have contemplated his glory, a glory as of an only-begotten with a father), full of grace and truth;
for of his fulness we all have received, and grace upon grace.
On the morrow he sees Jesus coming to him, and says, Behold the Lamb of God, who takes away the sin of the world.
And John bore witness, saying, I beheld the Spirit descending as a dove from heaven, and it abode upon him.
And John bore witness, saying, I beheld the Spirit descending as a dove from heaven, and it abode upon him.
And the two disciples heard him speaking, and followed Jesus. But Jesus having turned, and seeing them following, says to them, What seek ye? And they said to him, Rabbi (which, being interpreted, signifies Teacher), where abidest thou? read more. He says to them, Come and see. They went therefore, and saw where he abode; and they abode with him that day. It was about the tenth hour. Andrew, the brother of Simon Peter, was one of the two who heard this from John and followed him.
And he says to him, Verily, verily, I say to you, Henceforth ye shall see the heaven opened, and the angels of God ascending and descending on the Son of man.
And on the third day a marriage took place in Cana of Galilee, and the mother of Jesus was there.
But there was a man from among the Pharisees, his name Nicodemus, a ruler of the Jews;
The wind blows where it will, and thou hearest its voice, but knowest not whence it comes and where it goes: thus is every one that is born of the Spirit.
He who comes from above is above all. He who has his origin in the earth is of the earth, and speaks as of the earth. He who comes out of heaven is above all, and what he has seen and has heard, this he testifies; and no one receives his testimony. read more. He that has received his testimony has set to his seal that God is true; for he whom God has sent speaks the words of God, for God gives not the Spirit by measure. The Father loves the Son, and has given all things to be in his hand. He that believes on the Son has life eternal, and he that is not subject to the Son shall not see life, but the wrath of God abides upon him.
When therefore the Lord knew that the Pharisees had heard that Jesus makes and baptises more disciples than John (however, Jesus himself did not baptise, but his disciples), read more. he left Judaea and went away again unto Galilee.
Do not ye say, that there are yet four months and the harvest comes? Behold, I say to you, Lift up your eyes and behold the fields, for they are already white to harvest.
I have sent you to reap that on which ye have not laboured; others have laboured, and ye have entered into their labours.
When therefore the Samaritans came to him they asked him to abide with them, and he abode there two days.
But after the two days he went forth thence and went away into Galilee, for Jesus himself bore witness that a prophet has no honour in his own country.
Now there is in Jerusalem, at the sheepgate, a pool, which is called in Hebrew, Bethesda, having five porches.
If I bear witness concerning myself, my witness is not true. It is another who bears witness concerning me, and I know that the witness which he bears concerning me is true.
I am come in my Father's name, and ye receive me not; if another come in his own name, him ye will receive.
After these things Jesus went away beyond the sea of Galilee, or of Tiberias, and a great crowd followed him, because they saw the signs which he wrought upon the sick. read more. And Jesus went up into the mountain, and there sat with his disciples: but the passover, the feast of the Jews, was near.
but the passover, the feast of the Jews, was near. Jesus then, lifting up his eyes and seeing that a great crowd is coming to him, says to Philip, Whence shall we buy loaves that these may eat?
Jesus then, lifting up his eyes and seeing that a great crowd is coming to him, says to Philip, Whence shall we buy loaves that these may eat? But this he said trying him, for he knew what he was going to do. read more. Philip answered him, Loaves for two hundred denarii are not sufficient for them, that each may have some little portion. One of his disciples, Andrew, Simon Peter's brother, says to him, There is a little boy here who has five barley loaves and two small fishes; but this, what is it for so many? And Jesus said, Make the men sit down. Now there was much grass in the place: the men therefore sat down, in number about five thousand. And Jesus took the loaves, and having given thanks, distributed them to those that were set down; and in like manner of the small fishes as much as they would. And when they had been filled, he says to his disciples, Gather together the fragments which are over and above, that nothing may be lost. They gathered them therefore together, and filled twelve hand-baskets full of fragments of the five barley loaves, which were over and above to those that had eaten. The men therefore, having seen the sign which Jesus had done, said, This is truly the prophet which is coming into the world. Jesus therefore knowing that they were going to come and seize him, that they might make him king, departed again to the mountain himself alone. But when evening was come, his disciples went down to the sea, and having gone on board ship, they went over the sea to Capernaum. And it had already become dark, and Jesus had not come to them, and the sea was agitated by a strong wind blowing. Having rowed then about twenty-five or thirty stadia, they see Jesus walking on the sea and coming near the ship; and they were frightened. But he says to them, It is I: be not afraid. They were willing therefore to receive him into the ship; and immediately the ship was at the land to which they went. On the morrow the crowd which stood on the other side of the sea, having seen that there was no other little ship there except that into which his disciples had got, and that Jesus had not gone with his disciples into the ship, but that his disciples had gone away alone;
And after these things Jesus walked in Galilee, for he would not walk in Judaea, because the Jews sought to kill him. Now the tabernacles, the feast of the Jews, was near.
Having said these things to them he abode in Galilee. But when his brethren had gone up, then he himself also went up to the feast, not openly, but as in secret.
Others said, This is the Christ. Others said, Does then the Christ come out of Galilee?
Verily, verily, I say to you, He that enters not in by the door to the fold of the sheep, but mounts up elsewhere, he is a thief and a robber; but he that enters in by the door is the shepherd of the sheep. read more. To him the porter opens; and the sheep hear his voice; and he calls his own sheep by name, and leads them out. When he has put forth all his own, he goes before them, and the sheep follow him, because they know his voice. But they will not follow a stranger, but will flee from him, because they know not the voice of strangers. This allegory spoke Jesus to them, but they did not know what it was of which he spoke to them.
I am the good shepherd. The good shepherd lays down his life for the sheep:
On this account the Father loves me, because I lay down my life that I may take it again.
Now the feast of the dedication was celebrating at Jerusalem, and it was winter.
The Jews therefore surrounded him, and said to him, Until when dost thou hold our soul in suspense? If thou art the Christ, say so to us openly.
and departed again beyond the Jordan to the place where John was baptising at the first: and he abode there.
Now there was a certain man sick, Lazarus of Bethany, of the village of Mary and Martha her sister.
Jesus therefore, six days before the passover, came to Bethany, where was the dead man Lazarus, whom Jesus raised from among the dead.
for ye have the poor always with you, but me ye have not always.
He has blinded their eyes and hardened their heart, that they may not see with their eyes, and understand with their heart and be converted, and I should heal them.
Now before the feast of the passover, Jesus, knowing that his hour had come that he should depart out of this world to the Father, having loved his own who were in the world, loved them to the end. And during supper, the devil having already put it into the heart of Judas son of Simon, Iscariote, that he should deliver him up,
And during supper, the devil having already put it into the heart of Judas son of Simon, Iscariote, that he should deliver him up, Jesus, knowing that the Father had given him all things into his hands, and that he came out from God and was going to God, read more. rises from supper and lays aside his garments, and having taken a linen towel he girded himself: then he pours water into the washhand basin, and began to wash the feet of the disciples, and to wipe them with the linen towel with which he was girded. He comes therefore to Simon Peter; and he says to him, Lord, dost thou wash my feet? Jesus answered and said to him, What I do thou dost not know now, but thou shalt know hereafter. Peter says to him, Thou shalt never wash my feet. Jesus answered him, Unless I wash thee, thou hast not part with me. Simon Peter says to him, Lord, not my feet only, but also my hands and my head. Jesus says to him, He that is washed all over needs not to wash save his feet, but is wholly clean; and ye are clean, but not all. For he knew him that delivered him up: on account of this he said, Ye are not all clean.
Children, yet a little while I am with you. Ye shall seek me; and, as I said to the Jews, Where I go ye cannot come, I say to you also now.
I will no longer speak much with you, for the ruler of the world comes, and in me he has nothing;
I will no longer speak much with you, for the ruler of the world comes, and in me he has nothing;
I am the true vine, and my Father is the husbandman.
Jesus, having said these things, went out with his disciples beyond the torrent Cedron, where was a garden, into which he entered, he and his disciples.
Simon Peter therefore, having a sword, drew it, and smote the bondman of the high priest and cut off his right ear; and the bondman's name was Malchus. Jesus therefore said to Peter, Put the sword into the sheath; the cup which the Father has given me, shall I not drink it?
Jesus therefore said to Peter, Put the sword into the sheath; the cup which the Father has given me, shall I not drink it? The band therefore, and the chiliarch, and the officers of the Jews, took Jesus and bound him: read more. and they led him away to Annas first; for he was father-in-law to Caiaphas, who was high priest that year. But it was Caiaphas who counselled the Jews that it was better that one man should perish for the people. Now Simon Peter followed Jesus, and the other disciple. But that disciple was known to the high priest, and went in with Jesus into the palace of the high priest; but Peter stood at the door without. The other disciple therefore, who was known to the high priest, went out and spoke to the porteress and brought in Peter.
And by the cross of Jesus stood his mother, and the sister of his mother, Mary the wife of Clopas, and Mary of Magdala. Jesus therefore, seeing his mother, and the disciple standing by, whom he loved, says to his mother, Woman, behold thy son.
Jesus therefore, seeing his mother, and the disciple standing by, whom he loved, says to his mother, Woman, behold thy son. Then he says unto the disciple, Behold thy mother. And from that hour the disciple took her to his own home.
but one of the soldiers pierced his side with a spear, and immediately there came out blood and water. And he who saw it bears witness, and his witness is true, and he knows that he says true that ye also may believe.
And he who saw it bears witness, and his witness is true, and he knows that he says true that ye also may believe.
Peter therefore went forth, and the other disciple, and came to the tomb. And the two ran together, and the other disciple ran forward faster than Peter, and came first to the tomb, read more. and stooping down he sees the linen cloths lying; he did not however go in. Simon Peter therefore comes, following him, and entered into the tomb, and sees the linen cloths lying, and the handkerchief which was upon his head, not lying with the linen cloths, but folded up in a distinct place by itself. Then entered in therefore the other disciple also who came first to the tomb, and he saw and believed; for they had not yet known the scripture, that he must rise from among the dead. The disciples therefore went away again to their own home.
And having said this, he shewed to them his hands and his side. The disciples rejoiced therefore, having seen the Lord.
But Thomas, one of the twelve, called Didymus, was not with them when Jesus came. The other disciples therefore said to him, We have seen the Lord. But he said to them, Unless I see in his hands the mark of the nails, and put my finger into the mark of the nails, and put my hand into his side, I will not believe. read more. And eight days after, his disciples were again within, and Thomas with them. Jesus comes, the doors being shut, and stood in the midst and said, Peace be to you. Then he says to Thomas, Bring thy finger here and see my hands; and bring thy hand and put it into my side; and be not unbelieving, but believing.
Then he says to Thomas, Bring thy finger here and see my hands; and bring thy hand and put it into my side; and be not unbelieving, but believing. Thomas answered and said to him, My Lord and my God. read more. Jesus says to him, Because thou hast seen me thou hast believed: blessed they who have not seen and have believed. Many other signs therefore also Jesus did before his disciples, which are not written in this book; but these are written that ye may believe that Jesus is the Christ, the Son of God, and that believing ye might have life in his name.
but these are written that ye may believe that Jesus is the Christ, the Son of God, and that believing ye might have life in his name.
Verily, verily, I say to thee, When thou wast young, thou girdedst thyself, and walkedst where thou desiredst; but when thou shalt be old, thou shalt stretch forth thy hands, and another shall gird thee, and bring thee where thou dost not desire.
This is the disciple who bears witness concerning these things, and who has written these things; and we know that his witness is true.
This is the disciple who bears witness concerning these things, and who has written these things; and we know that his witness is true. And there are also many other things which Jesus did, the which if they were written one by one, I suppose that not even the world itself would contain the books written.
But a certain Jew, Apollos by name, an Alexandrian by race, an eloquent man, who was mighty in the scriptures, arrived at Ephesus.
who is image of the invisible God, firstborn of all creation; because by him were created all things, the things in the heavens and the things upon the earth, the visible and the invisible, whether thrones, or lordships, or principalities, or authorities: all things have been created by him and for him.
knowing that the putting off of my tabernacle is speedily to take place, as also our Lord Jesus Christ has manifested to me;