The Special Characteristics of the Gospel of John

The Gospel of St John has sixteen (16) characteristics divided in parts from 1 to 16 and in this essay I will identify and briefly explain each distinguish parts of the Gospel of John and the characteristics of how he presented his Gospel in the Bible. John is one of the twelve disciples, Jesus called him as the beloved disciples of the twelve. In the Gospel of John, he does not include Jesus family tree birth, baptism, temptation, parables, casting out of demons, transfiguration, instituting of the Lord’s Supper, his agony in Gethsemane, or His Ascension. His Gospels is known as the synoptic meaning that his Gospel does not relate to the Gospels of Mathew, Mark and Luke in the New Testament and his Gospels are the shortest Gospels.

• The Gospel of St John begin by introducing Jesus as the preexistent Logos made of flesh.

In the beginning was the word and the word with God and the word was God. John introduced Jesus as he was the word and the word was Jesus in this verse John is trying to relate his Gospel back to Genesis the story of creation. In the beginning God created the heavens and the earth. And in chapter 1 verse 2 of John’s Gospel claims that he was with God in the beginning. This verse John is relating it back to Genesis1.1 that he affirms Jesus is Messiah in the beginning was the and the word became flesh which we Christians believe that incarnated into human.

• John’s Gospel seems to be related in some way to the three Johannine Letters

Many Theologians thinks that Johnnie’s letters might have been John who wrote those letters but in some ways authors of the letters might be the same person or comes from the society. Rituals has also related John’s Gospel with the Book of Revelations. Which the writer is known as “John 1:4 but this connection is not usually considered by scholars nowadays.

• John’s Gospel claims to be based on the testimony of someone called the “beloved disciple” (19:35; 21:23–24).

John rests on Jesus chest on the Last Supper and in his Gospel chapter 13:23 claims that “One of them, the disciple whom Jesus loved, was resting next to him.” and is given trust with the care of Jesus’ mother in the Gospel chapter (19:26–27). John’s Gospels is about the experiences that people had with Jesus and also with his disciples many his Gospels is the different experiences from the disciples with those of Peter from chapters (13:24–25; 18:15–16; 20:4, 8; 21:7, 21–23).

• John’s Gospel shows signs of having been edited

The Gospel of John claims to be edited because the story of woman caught in adultery from chapters (7:53–8:11) that is missing in some scripts and it found in numerus places in John’s Gospel but in fact, at times, it is found in the Gospel of Luke.

• The content in John’s Gospel is unparalleled, and stories in John that are found elsewhere are told quite differently from the parallels

Jesus feeding of the five thousand presenting a boy with a basket of bread in chapter (6:1–15) The bread of life and also anointing at Bethany (by Mary, sister of Martha, rather than by an unnamed woman) (12:1–8) crucifixion (with three unparalleled words from the cross) (19:17–37).

• John appears to know numerous minor details not reported by the other Gospels (especially with regard to the passion narrative)

John seems to recognize several names of slave whose ear was severed: Malchus (18:10) and the disciple who hit Malchus which is Simon Peter in the same chapter of his gospel (18:10). The name of the high priest’s father-in-law: Annas (18:13)

• John’s Gospel presents a very different chronology for Jesus’ ministry than that of the other Gospels

In this sense John is trying to put Jesus in a timeline in his Gospel the events that occur during the time he was alive. Some of those where the how he presented the three Passovers shows that the ministry of Jesus lasts three years (2:13; 6:4; 11:55). Also the where Jesus was going from between Galilee and Judea. Jesus’ ministry connection with that of John the Baptist (3:22–24; cf. Matt. 4:12; Mark 1:14).

Events: temple cleansing occurs at beginning of ministry (2:14–22; cf. Matt. 21:12–13; Mark 11:15–19; Luke 19:45–46); miraculous catch of fish occurs after Easter (21:1–11; cf. Luke 5:4–11). Jesus’ death takes place on the day before the Passover meal (18:28; 19:13–14, 31) rather than on the day after (cf. Matt. 26:17; Mark 14:12; Luke 22:7).

• The content and style of Jesus’ teaching in John’s Gospel is different from the other Gospels.

Instead of speaking about the kingdom of God or the Mosaic law, Jesus talks primarily about himself (Bultmann: “He reveals that he is the Revealer”).

Style: instead of using parables and proverbial aphorisms, Jesus delivers long philosophical discourses (5:19–47).

In John’s Gospel, the miracles of Jesus are depicted as signs that are intended to lead people to believe.

The signs or the miracles are related with false prophets, and Jesus refuses to work them. this statement of purpose, John selected seven sign-miracles to reveal the person and mission of Christ that it might bring people to believe in Jesus as Savior.

• Misunderstanding is a common theme in John’s Gospel.

Destroy this temple, and in three days I will raise it up. To understand this Jesus was referring to himself as the temple body as the metaphor of body (John 2:19–22). With this three other common themes born again” (3:3–5) “living water” (4:10–15) “sleep” (11:11–14)

• John’s Gospel makes abundant use of symbolism.

John presented Jesus with the I Am statements, as the metaphorical “I Am” saying as

1. the turning of water into wine (2:1-11);
2. the cure of the nobleman’s son (4:46-54);
3. the cure of the paralytic (5:1-18);
4. the feeding of the multitude (6:6-13);
5. the walking on the water (6:16-21);
6. the giving of sight to the blind (9:1-7);
7. the raising of Lazarus (11:1-45).

• John’s Gospel identifies Jesus’ opponents as “the Jews,” a term that is not widely used in the other Gospels (only Matt. 27:18 and Mark 7:3).

Message from John’s that make mentions of the people who believe in Jesus presence excluded from the synagogue. (John 9:22) Sates that “His parents said this because they were afraid of the Jewish leaders, who already had decided that anyone who acknowledged that Jesus was the Messiah would be put out of the synagogue.” (John 12:42; 16:2).

• John’s Gospel emphasizes love for one another as the single new commandment of Jesus and as the distinctive mark of his followers (13:34–35).

In the Gospel of John, Jesus prepares not to reinterpret the commandment in details as he those in the other Gospels. For instance, (Matt. 5:17) “Don’t misunderstand why I have come. I did not come to abolish the law of Moses or the writings of the prophets. No, I came to accomplish their purpose.” (6:18) “Then no one will notice that you are fasting, except your Father, who knows what you do in private. And your Father, who sees everything, will reward you.”

• John’s Gospel emphasizes the role of the Spirit, the Paraclete.

Jesus have promised the people in the chapters (7:37–39) claims “On the last day, the climax of the festival, Jesus stood and shouted to the crowds, “Anyone who is thirsty may come to me! 38 Anyone who believes in me may come and drink! For the Scriptures declare, ‘Rivers of living water will flow from his heart.’” 39 (When he said “living water,” he was speaking of the Spirit, who would be given to everyone believing in him. But the Spirit had not yet been given, because Jesus had not yet entered into his glory.” Given after the resurrection in (7:37–39; 14:16–17) and enables believers to continue Jesus’ works (14:12) teaches and reveals truth (14:25–26; 16:13).

• John’s Gospel has its own special vocabulary for salvation.

The other Gospels, salvation can be described as entering God’s Kingdom. As in the chapter 3:3-5 “Jesus replied, “I tell you the truth, unless you are born again, you cannot see the Kingdom of God.” 4 “What do you mean?” exclaimed Nicodemus. “How can an old man go back into his mother’s womb and be born again?” 5 Jesus replied, “I assure you, no one can enter the Kingdom of God without being born of water and the Spirit. More repeatedly it is describe as having life or eternal life and knowing the truth.

• John’s Gospel presents Jesus’ crucifixion as his adoration.

The three passage refers to Jesus being “lifted up” (3:14) And as Moses lifted up the bronze snake on a pole in the wilderness, so the Son of Man must be lifted up and (8:28) So Jesus said, “When you have lifted up the Son of Man on the cross, then you will understand that I am he. I do nothing on my own but say only what the Father taught me (12:32–34). These references parallel the three “passion predictions” found in each of the other Gospels (Matt. 16:21; 17:22–23; 20:17–19; Mark 8:31–32; 9:31; 10:33–34; Luke 9:22, 44; 18:31–33).