JOHN, Gospel of. The fourth Gospel in the usual order of the New Testament writings. According to tradition, this gospel was written by the beloved disciple, John, in his old age, at Ephesus in Asia, near the end of the 1st cen tury (90-100 A.n.). On this view, the gospel embodies the personal testimony of one of Jesus' most intimate disciples, and consequently is the most reliable and valuable of all the gospels.
To-day this tsaditional view is strenuously disputed. While the great spiritual value of the book is conceded, its apostolic authorship and independent or primary authority for the events of Jesus' ministry or for His teaching are denied. It is assigned to an unknown, though highly gifted, author, a Christian of Asia, who wrote in the early years of the 2d century, and was familiar with the earlier Christian literature (e.g., Paul's letters, and the Synoptics), but who felt that a new formu lation of Christian truth was called for in view of the various doctrinal complications that threatened to undermine the faith of the Church. He therefore composed this *spirit gospel, in reality a profound doctrinal treatise rather than a gospel. The following discussion will attempt to set forth, as fully as space permits, the character of this gospel and the problem it presents for solution.
I. Formally, at least, the plan of the gospel is simple. Tie purpose of the writer is plainly stated in xx, 30-31, and the book was planned to accomplish a result, namely, a faith in Jesus that issues in life. The writer sought to show why and how it is that belief in Jesus gives life, and unbelief re sults in death. The contents unfold simply and naturally according to this ruling motive, as can be seen from the following brief outline: Introductory section (the Prologue). The fact and significance of the incarnation of the Word (i, 1-18).
I. The Beginnings of Faith. How Jesus won the first believers (i, 19-iv, 54).
1. The witness of John and the first fol lowers from John's disciples (i, 19 51).
2. The first °sign') at Cana (ii, 1-12).
3. Manifestation of His authority at Jerusalem and Judea, resulting in (imperfect) faith on the part of many. The case of Nicodemus and additional testimony of John (ii, 13 iii, 36).
•4. The faith of the woman of Samaria and of the Samaritans (iv, 1-42).
5. Return to Galilee. The second ((sign)) and its resultant faith (iv, 43-54).
H. The Manifestations of Unbelief, culminat ing in the decision of the Jewish au thorities to put Jesus to death (v-xii).
1. Jesus in Jerusalem cures a cripple on the Sabbath, and arouses the hostility • of the Jews (v).
2. In Galilee, at a Passover season, 5,000 fed. The day following the Jews re fuse to believe Jesus' claim to be the Bread of Life. Many desert Him, but the Twelve remain faithful (vi).
3. Again in Jerusalem, at Feast of Taber nacles, Jesus' claims rejected in ex tended debate by the Jews who are severely condemned for their un belief (vii, 1-x, 21).
4. In Jerusalem, at a Feast of Dedica tion, another instance of unbelief and hostility (x, 22-42).
5. The Raising of Lazarus. In itself this was full proof of Jesus as "the resurrection and the life,)) but its effect on the Jews was to decide them to put Jesus to death (xi. 1 57).
6. The final public presentation of Him self at the last Passover season. In cidents of belief and welcome. The author's reflections on the great act of unbelief, the rejection of Jesus by the Jews (xii. 1-50).
III. Jesus' more complete and confidential reve lation of Himself to His own (xiii xvii).
1. The footwashing at the Supper and teaching based upon it 1-20).
2. Disclosure of the impending betrayal and of his separation from them (xiii. 21-38).
3. Fuller teaching concerning His de parture and concerning Himself and the Paraclete (xiv-xvi).
4. The great intercessory prayer (xvii).
IV. The Culmination of Unbelief, The Arrest, Trial, Condemnation, Crucifixion, Death and Burial of Jesus (xviii xix).