By T. W. Parker

About the author:

Like the Gospels according to Matthew, Mark, and Luke, the Fourth Gospel (also known as John’s Gospel) does not explicitly state its author’s name. Also, as far as we can prove, the title “According to John” (still used in certain translations like the KJV) was attached to it as soon as the four Gospels began to circulate together as the fourfold Gospel”). Moreover, there is no doubt that this was to distinguish it from the rest of the collection, but it may have served as the title from the beginning. Indeed, the most straightforward reading of the evidence for authorship is still the traditional one: it is highly probable that John the son of Zebedee, “The disciple whom Jesus loved” (John. 13:23, 19:26, 20:2, 21:7, 21:20), wrote the Fourth Gospel. As for the dates of John’s writings, it is commonly proposed that the Fourth Gospel was written around 80-85 AD, and his three letters were probably written in the early 90s AD.

The Fourth Gospel does not state where John wrote it. However, four places are commonly proposed: Alexandria, Antioch, Palestine, and Ephesus. Yet, it is the traditional view that holds a special connection to the historical context. According to this view, John wrote it in Ephesus, a location that resonates with the support of the church fathers, adding a layer of historical authenticity to the Gospel.

The purpose and who is John addressing?    

The proper place to begin is with John’s purpose statement (20:30-31). John presents specific” signs” significant displays of power that point beyond themselves to deeper realities that we can perceive with eyes of faith. John includes the eight “signs,” numbering only the first two. For this reason, I have taken the liberty of naming the eight alone with the verses:
(1). Changing water into wine (2:11).
(2) Healing an official’s son (4:54).
(3) Healing a disabled man at a pool (5:1-15).
(4) Feeding the 5,000 (6:1-14).
(5) walking on water (6:16-21).
(6) Healing a man born blind (9:1-12).
(7) Raising Lazarus from the dead (11:1-44).
(8) Rising from the dead (20:1-31).

The primary purpose of the Gospel appears to be evangelistic in nature. This notion is supported by the compelling evidence that the first purpose clause in John 20:31 can be interpreted as: “That you may believe that Jesus is the Messiah, the Son of God.” Consequently, the fundamental question addressed by the Fourth Gospel is not “Who is Jesus?” but rather “Who is the Messiah, the Son of God?” In this context, the inquiry about the Messiah is one of identity, rather than type. The question “Who is the Messiah?” should not be understood to mean “What kind of Messiah are you referring to?” Instead, it seeks a direct answer: “You claim to know who the Messiah is. Prove it—who is He?” The Christians in John’s time would not have posed this kind of question, as they already had the answer. The individuals most likely to ask such a question were Jews and Jewish proselytes, who were familiar with the concept of “The Messiah,” had certain Messianic expectations, and were possibly engaged in dialogue with Christians seeking further understanding. Thus, John’s Gospel is not only evangelistic in its intent but specifically aims to reach Jews outside of the Holy Land and Jewish proselytes.
Next week we will go into the comparison with the synoptic Gospels and their differences as well as the characteristics and themes of the Fourth Gospel.