the Second Week of Advent
Click here to join the effort!
Gaebelein's Annotated Bible Gaebelein's Annotated
by Arno Clemens Gaebelein
THE GOSPEL OF JOHN
The fourth Gospel has always been ascribed to the beloved disciple, the Apostle John. He was one of the sons of Zebedee. His mother Salome was especially devoted to the Lord. (See Luke 8:3 ; Luke 23:55 and Mark 16:1 .) He knew Him from the beginning of His ministry and had followed Him with much love and faithfulness, and seems to have been the most beloved of the Lord. He never mentions himself in the Gospel by name, but nevertheless speaks of himself, as the disciple whom Jesus loved (John 13:23 ; John 19:26 ; John 20:2 ; John 21:7 ; John 21:20 ; John 21:24 ). With James and Peter he was singled out to witness the transfiguration and to go with the Lord to the garden of Gethsemane. The three also were present when the Lord raised the daughter of Jairus from the dead (Mark 5:37 ). John was likewise an eye-witness of the sufferings of Christ (John 19:26 ; John 19:35 ).
The Johannine Authorship.
The Johannine Authorship of the fourth Gospel is proven by the testimony of the so-called church-fathers. Theophilus of Antioch, Tertullian, Clement of Alexandria, Hippolytus, Origen, Dionysius of Alexandria, Eusebius, and above all, Irenaeus, all speak of this Gospel as the work of the Apostle John. Other ancient authorities might be added. Of great value is the testimony of the two most pronounced enemies of Christianity, Porphyry and Julian. Both speak of the Gospel of John and neither one doubted that the Apostle John wrote this last Gospel. Had there been any evidence against the Johannine authorship we may rest assured that these two prominent adversaries would have made good use of it to reject the authenticity of the Gospel which emphasizes the absolute Deity of Christ.
The most interesting and conclusive evidence for the Johannine authorship is furnished by Irenaeus and Polycarp. Polycarp had known the Apostle John personally and Irenaeus knew Polycarp. In a letter to his friend Florinus, Irenaeus wrote as follows:--
“I can describe the very place in which the blessed Polycarp used to sit when he discoursed, and his goings out and his comings in, and his manner of life, and his personal appearance, and the discourses which he held before the people, and how he would describe his intercourse with John and with the rest who had seen the Lord, and about His miracles, and about His teaching, Polycarp as having received them from eye-witnesses of the life of the Word, would relate altogether in accordance with the Scriptures.”
Now Irenaeus who had known Polycarp the friend and companion of the Apostle John, speaks of the Gospel of John as the work of the Apostle John; he treats the entire fourth Gospel as a well-known and long used book in the church. He does not mention what authority he had for doing this. There was no need for it in his day, for everybody knew that this Gospel had been written by John. “When Irenaeus who had conversed with Polycarp, the friend of the Apostle John, quotes this Gospel as the work of the Apostle, we may fairly presume that he had assured himself of this by the testimony of one so well capable of informing him” (Dean Alford, Greek N.T.) This strongest evidence for the Johannine authorship has been ably stated by R. W. Dale of Birmingham in the following words: “Irenaeus had heard Polycarp describe his intercourse with John and the rest who had seen the Lord; this must have been long after John’s death, perhaps as late as A.D. 145, or even A.D. 150, for Irenaeus lived into the third century. Was the Fourth Gospel published before that time? Then Polycarp must have spoken of it; if John had not written it, Polycarp would have denied that it was genuine; and Irenaeus, who reverenced Polycarp, would never have received it. But if it was not published before that time, if it was unknown to John’s friend and disciple forty or fifty years after John’s death, then, again, it is incredible that Irenaeus should have received it.
“Polycarp’s martyrdom was in the year A.D. 155 or A.D. 156. He had known John; and for more than fifty years after the death of John he was one of the trustees and guardians of John’s memory. During a great part of that time he was the most conspicuous personage among the Churches of Asia Minor. Nor did he stand alone. He lived to such an advanced age, that he probably survived all the men who had listened with him to John’s teaching; but for thirty or forty years after John’s death there must have been a large number of other persons who would have associated themselves with him in rejecting a Gospel which falsely claimed John’s authority. While these persons lived, such a Gospel would have had no chance of reception; and for thirty years after their death, their personal friends, who had heard them speak of their intercourse with John, would have raised a great controversy if they had been asked to receive as John’s a Gospel of which the men who had listened to John himself had never heard, and which contained a different account of our Lord from that which John had given. But within thirty years after the martyrdom of Polycarp our fourth Gospel was universally regarded by the church as having a place among the Christian Scriptures, and as the work of the Apostle John. The conclusion seems irresistible; John must have written it.”
The Defeat of the Critics.
The Johannine authorship of this Gospel was first doubted by an English clergyman by name of Evanson, who wrote on it in 1792. In 1820 Prof. Bretschneider followed in the history of the attack upon the authorship of this Gospel. Then came the Tubingen school, Strauss and Baur. Baur, the head of the Tubingen school gave the year 170 as the date when the Gospel of John was written; others put the date at 140; Keim, another critic, at 130; Renan between 117 and 138 A.D. But some of these rationalists were forced to modify their views. The Tubingen school was completely defeated and is now the dead thing of the past. We could fill many pages with the views and opinions of these critics and the answers, which able scholars who maintain the orthodox view, have given to them. This, we are sure, is not needed for true believers. The ripest and the best scholarship declares now that the fourth Gospel was written by John. Well said Neander, “this Gospel, if it be not the work of the Apostle John, is an insoluble enigma.”
While the correct year in which the Gospel of John was written cannot be given, it seems quite evident that it was about the year 90 A.D.
The Purpose of the Gospel of John.
Modern critics of this Gospel have opposed the genuineness of it on the ground of the radical diversity between the views of the Person of Christ and His teachings as presented in the Gospel of John and the Synoptics. Such a diversity certainly exists, but it is far from being an evidence against the genuineness of this Gospel. It is an argument for it.
The synoptic Gospels, Matthew, Mark and Luke, were already in existence for several decades and their contents known throughout the church. If an uninspired writer, some other one than John the Apostle, had undertaken to write another Gospel, such a writer would, in some way at least, have followed the story, which the Synoptics so closely follow. But the Gospel of John is, as already stated, radically different from the three preceding Gospels, and yet no critic can deny that the Gospel of John reveals the same wonderful Person who is the theme of the other Gospel records. As we have seen Matthew wrote the Jewish Gospel describing our Lord as the King; Mark makes Him known as the true Servant, and Luke pictures the Lord as the perfect Man. Thus the Synoptics emphasize His true humanity and show Him forth as the minister of the circumcision. The first two Gospels at least belong as much to the Old Testament as they belong to the New. True Christianity is not fully revealed in these Gospels. They move on Jewish ground. And what had taken place when finally the Holy Spirit moved the Apostle John to write his Gospel? The nation had completely rejected their Lord and King. The doom predicted by the Lord Jesus had fallen upon Jerusalem. The Roman army had burned the city and the temple. The Gentiles had come into the vineyard and the nation’s dispersion among all the nations had begun. The facts are fully recognized by the Spirit of God in John’s Gospel. This we find on the very threshold of this Gospel. “He came unto His own, and His own received Him not” (John 1:11 ). That Judaism was now a thing of the past is learned from the peculiar way in which the Passover-feast is mentioned. “And the Passover, a feast of the Jews, was nigh” (John 6:4 ; also John 2:13 ; John 11:55 ). The Sabbath and the Feast of Tabernacles are spoken of in the same way (John 5:1 ; John 7:2 ). Such statements, that the divinely given feasts were but “feasts of the Jews,” are not found in the Synoptics. In John’s Gospel these statements show that we are outside of Judaism. Hebrew names and titles are translated also and the Gentile meaning is given. (Messiah, which is interpreted Christ. John 1:1-51 :n . Rabbi, which is to say, being interpreted, Master. John 1:38 . The place of a skull, which is called in Hebrew, Golgotha. John 19:17 , etc.) This is another evidence that Judaism is no longer in view.
But something else had happened since the three first Gospels had been written. The enemy had come in perverting the truth. Wicked apostates and anti-Christian teachers asserted themselves. They denied the Person of the Lord, His essential Deity, the virgin birth, His finished work, His physical resurrection, in one word, “the doctrine of Christ.” A flood of error swept over the church. (The Epistles of John, besides the early Christian literature, bear witness to this fact. See 1 John 2:18-23 ; 1 John 4:1-6 . Men were scattering the anti-Christian doctrines everywhere so that the Spirit of God demanded the severest separation from such. “If there come any unto you, and bring not this doctrine, receive him not in your house, neither bid him God speed. For he that biddeth him God speed is partaker of his evil deeds” (2 John 1:10-11 ). An exhortation which is in force for all times.)
“Gnosticism” was corrupting the professing church everywhere. This system spoke of the Lord Jesus as occupying the highest rank in the order of spirits; they also denied the redemption by His blood and the gift of God to believing sinners, that is, eternal life. God in His infinite wisdom held back the pen of the Apostle John till these denials had matured and then he wrote under divine guidance the final Gospel in which the Lord Jesus Christ, the Son of God, the Only-Begotten, the Second Person of the Godhead, is made known in the fullness of His Glory. Linked with this marvelous picture of Him, Who is the true God and the Eternal Life, is the other great truth made known in the fourth Gospel. Man is dead, destitute of life; he must be born again and receive life. And this eternal life is given by the Son of God to all who believe on Him. It is communicated as a present and abiding possession, dependent on Him, Who is the source and the Life as well. At the same time the Third Person of the Godhead, the Holy Spirit, is revealed in this Gospel as He is not revealed in the Synoptics. The Gospel which reveals the Eternal Life is necessarily the Gospel in which the Holy Spirit as the Communicator, Sustainer and Perfecter is fully made known. The Gospel of John is therefore the New Testament Gospel, the good news that Grace and Truth have come by Jesus Christ. It makes known what is more fully revealed in the doctrinal Epistles.
The last chapter in which we hear the Lord Jesus Christ speak, before His passion, is the seventeenth chapter. He speaks to the Father in the great prayer rightly called “the high-priestly prayer.” In it He touches upon all the great truths concerning Himself and His own made known in this Gospel, and we shall also find that all the great redemption truths given in their fullness by the Holy Spirit in the Epistles, are clearly revealed in this prayer.
John’s Own Testimony.
At the close of the twentieth chapter of this Gospel we find John’s own testimony concerning the purpose of this Gospel. “And many other signs truly did Jesus in the presence of His disciples, which are not written in this book. But these are written that ye might believe that Jesus is the Christ, the Son of God, and that believing ye might have life through (in) His Name.” Thus the twofold purpose of the fourth Gospel is given by the Apostle:--Christ the Son of God and the Life He gives to all who believe.
The characteristic features of this Gospel are too numerous to mention in this introductory word. We shall point them out in the annotations.
The Division of the Gospel of John
“For God so loved the world that He gave His only begotten Son, that whosoever believeth in Him should not perish, but have everlasting life.” (John 3:16 ). This verse may be given as the key-text of this Gospel, while the prominent words are: Life; Believe; Verily.
Different divisions of this Gospel have been suggested. In its structure it has been compared to the three divisions of the temple. The outer court (Chapter 1-12); the Holy Part (13-16); the Holiest (17-21). Others have used John 16:28 to divide the Gospel; “I came forth from the Father, and am come into the world; again I leave the world and go to the Father.” This is unquestionably the order of events in the Gospel of John. He came forth from the Father (John 1:1-18 ); He came into the world (John 1:19 ); He left the world and has returned to the Father (13-21). Keeping the great purpose of this Gospel in view we make a three-fold division.
I. The Only-begotten, the Eternal Word; His Glory and His Manifestation. Chapter 1:1-2:22.
II. Eternal Life Imparted; what it is and what it Includes. Chapter 2:23-17.
III. “I lay down My life, that I might take it again Chapter 18-21.
First then we behold Him, the Only Begotten, the Creator of all things, the Life and the Light of men, in His full glory. The Eternal Word was made flesh and manifested Himself among men. This is followed by the main section of the Gospel. It begins with the story of Nicodemus in which the absolute necessity of the new birth, the reception of eternal life by faith in the Son of God, is emphasized; it ends with the great summing up of all He taught concerning eternal life and salvation, in the great prayer of Chapter 17. Chapters 3-17 contain the progressive revelation concerning eternal life. The Reception and assurance of it, the Holy Spirit as the Communicator, the provisions for that life, the fruits of it, the goal of it, etc., we can trace in these chapters. In the third part we find the description of how He laid down His life and took it again in resurrection.