Iii. Characteristics
III. CHARACTERISTICS
(1) John’s Gospel describes, with few exceptions, Christ’s work in Judea. The following may be regarded as a brief Chronological Chart of our Lord’s Earthly Sojourn, extending from the Manger to the Mount (Olivet):
a. December of the year 5 b.c.–December of the year 26 a.d.: Preparation. Not in the Fourth Gospel; but cf. the Prologue 1:1–18.
b. December of the year 26–April of 27: Inauguration. John 1:19–2:12.
c. April of 27–December of 27: Early Judean Ministry. John 2:13–4:42.
d. December of 27–April of 29: Great Galilean Ministry. John 4:43–6:71.
e. April of 29–December of 29: Retirement Ministry (April–October) and later Judean Ministry (October–December). John has nothing (except 7:1) on the former. For the latter see John 7:2–10:39.
f. December of 29–April of 30: Perean Ministry. John 10:40–12:11.
g. April–May of 30: Passion, Resurrection, and Ascension. John 12:12–21:25.
In the Gospel according to John little is said with reference to the Galilean Ministry; almost nothing in regard to the Retirement Ministry. On the other hand certain events and discourses in the Early and the Later Judean Ministry receive a great deal of attention. In reality, John devotes more space to Christ’s work in Judea than might appear from the Chart; for, the scene of the miracle related in ch. 5 is Judea. Similarly, while the raising of Lazarus occurred during the Perean Ministry it actually took place in Judea, on which John loves to dwell. So also the anointing by Mary occurred when Jesus returned to Judea (Bethany) from his Perean Ministry and was about to enter the agonies of the Passion Week. And, of course, the Ministry described as Passion, Resurrection, and Ascension took place in Judea, all except that which is recorded in chapter 21.
We see, therefore, that with the exception of what is recorded in chapter 1 (see 1:28), in 2:1–11, in 4:43–54, in chapter 6, in 10:40–42, and in chapter 21, everything transpires in Judea (and Samaria, 4:1–42). That this difference of scene does not constitute a conflict between the Synoptics and the Fourth Gospel has already been shown.
(2) The Fourth Gospel is far more definite than the Synoptics in indicating the exact time and place of the events that are related. On the basis of the great feasts that are mentioned in this Gospel the length of Christ’s ministry can be determined.
(3) A great deal of material that is found in the Synoptics is here omitted, as has been shown, The general framework of the story as found in the Synoptics is, nevertheless, retained. Much new material has been added. All this is completely in harmony with the specific purpose of the evangelist. It does not imply any conflict between John and the Synoptics.
(4) Christ’s teaching predominates in this Gospel, but here this teaching is not in the form of parables, as often in the Synoptics, but in that of elaborate discourses. This simply means that while he was in Judea and addressing the religious leaders of the Jews and also when he spoke to the disciples in the Upper Room, Christ considered the non-parabolic form to be the more appropriate. It certainly does not in any way show that he could not have used the parabolic form in Galilee.
(5) The main topic in John is not the kingdom, as in the Synoptics, but the King himself, the Person of the Christ, his deity. Nevertheless, this difference is by no means absolute. Also in the Gospel of John, Jesus is introduced as speaking about entrance into the kingdom (3:3–5); and also in the Synoptics he reveals the glory of his own divine Person. Hence, also with respect to this there is no real conflict.
(6) In harmony with (5), this is the Gospel of the seven “I Am’s.” They are found in the following passages: 6:35; 8:12; 10:9, 11; 11:25; 14:6; and 15:5.
(7) This Gospel dwells at great length on the events and discourses which belong to a period of less than twenty-four hours (chapters 13–19).
(8) In connection with many other great truths revealed to the disciples in the Upper Room (chapters 14–17) the promise of the coming and work of the Holy Spirit is here recorded (14:16, 17, 26; 15:26; 16:13, 14).
(9) The style of the Fourth Gospel differs from that of the Apocalypse, but this does not prove that the same author could not have written both books. Besides, the differences should not be exaggerated. The statement of A. T. Robertson is true: “The Apocalypse has much in common with the Gospel” (A Grammar of the Greek New Testament in the Light of Historical Research, New York, 1923, p. 134). The optative is found in neither. ἵνα frequently in a sub-final sense, is very common in both; so is οὖν. The verb δίδωμι occurs in both more frequently than anywhere else in the New Testament. Other interesting resemblances are:
a. Water for the thirsty: cf. John 4:10 with Rev. 22:17. Manna for the the hungry: cf. John 6:49–51 with Rev. 2:17.
b. Authority received from the Father: cf. John 10:18 with Rev. 2:27.
c. Christ, the Logos: cf. John 1:1 with Rev. 19:13. Christ, the Light: cf. John 1:4, 5, 7, 9; 3:19; 8:12; 9:5; etc. with Rev. 22:5. Christ, the Lamb: cf. John 1:29 (Greek ἀμνός) with Rev. 5:6 et passim (Greek ἀρνίον). Christ, the Bridegroom: cf. John 3:29 with Rev. 19:7, and the One who redeemed us with his blood: cf. John 6:53–56 with Rev. 1:5; 5:9; 7:14; 12:11.
d. The Church, the Bride: cf. John 3:29 with Rev. 19:7; 22:17.
(10) The phrase “simple yet sublime” describes the style as represented in this Gospel. Especially in the Prologue and in the Upper Room Discourses we observe a kind of rhythmic flow which is very effective and truly fascinating. The manner in which the clauses are co-ordinated, so that often a truth is stated first positively, then negatively or vice versa (1:3; 14:6; 15:5, 6; 14:18; 15:16); the way in which a clause which expresses the glorious grace of the Logos is followed by one which shows the ungrateful reaction on the part of those who should have accepted him (1:5, 10, 11); and, above all, the careful, yet thoroughly natural, balancing of sentences so that antithesis is followed by synthesis, brief and pithy clauses by longer sentences: all this makes the Fourth Gospel such a beautiful book.
In the Prologue (1:1–18) the manner in which a clause is added to another by the repetition of a leading word, so that the sentences are joined together like overlapping shingles, reminds one of the Epistle of James, the brother of the Lord. (See our Bible Survey, Grand Rapids, Mich., 1949, pp. 329, 332.)
Thus, in John 1:4–14 we notice:
In him was LIFE
And the LIFE was the LIGHT
And the LIGHT shines in the DARKNESS
But the DARKNESS apprehended it not.
He came to HIS OWN
But HIS OWN RECEIVED him not.
But as many as RECEIVED him, etc.
Cf. also 1:1 and 1:10.
Among the characteristic words in the Fourth Gospel are the following: ἀγαπάω, ἀλήθεια, ἀληθής, ἀληθινός, ἁμαρτία, ἀμήν ἀμήν, γινώσκω, δίδωμι, δόξα, θεωρέω, ζωή, ζωή, αἰώνιος, Ἰουδαῖος, κρίσις, λόγος, μαρτυρέω, ὁράω, πατήρ, πιστεύω, σημεῖον, σκοτία, φιλέω.
John is rich in contrasts, such as: light, darkness; spirit, flesh; earthly, heavenly; from above, from the earth; life, death; to love, to hate; to rejoice, to lament; to be troubled, to trust; to see, to become blind.