The author of this gospel is the very disciple whom Jesus loved, brother of James and son of Zebedee. While he once may have been known as a son of thunder, his gospel contains some of Jesus’ most compelling examples and exhortations to humility and love. Among these is the command that our identity as his disciples will become known to others by our love for one another.
A clear objective
John’s purpose for writing the gospel is clearly stated: “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 his name” (20:31). The emphasis on Jesus as the Son of God dominates the gospel and is the main theme determining which miracles and discourses John includes. When doing the readings in this gospel, it is interesting to ask oneself how each point supports John’s main theme.
Hard to understand
Of the four gospels, John’s is the most difficult to comprehend. Unless we consider any single text in relation to other scriptures, the surface reading can leave us with a false impression. The famous passage: “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” (3:16) is a case in point. It offers a false sense of security unless the full significance of the word “believeth” is appreciated.
Also, to obtain lasting benefit from reading John, the spiritual depth of Jesus’ language must be recognized. Merely adopting the surface meaning can lead us to a wrong conclusion and give us a false hope.
Everyone misunderstands Jesus
As we read the gospel, a warning of this danger is constantly before us. We see that Jesus’ words are always misunderstood by his hearers. The first example is found in chapter two.
After Jesus had driven the merchants and money changers out of the temple court, the Jews asked him for a sign of his authority. He replied, “Destroy this temple, and in three days I will raise it up” (2:19). Immediately, the Jews concluded that Jesus was referring to the temple, a marvelous structure that had taken nearly 50 years to build. Since Jesus could not possibly raise it up that quickly, they concluded that the sign Jesus had given them was obviously untrue.
An echo of their wrong understanding comes up during Christ’s trial and crucifixion. False witnesses charged, “This fellow said, I am able to destroy the temple of God, and to build it in three days” (Matt. 26:61). On the cross, he was taunted, “Ah, thou that destroyest the temple, and buildest it in three days, save thyself, and come down from the cross” (Mk. 15:29,30).
For the Jews, the temple signified God’s presence in Israel. The notion that God could dwell in Jesus never entered their minds (1:14; 14:10). Even his disciples missed his meaning. Only after Jesus was risen from the dead (i.e. the sign was fulfilled) did they remember that he had said this (2:22). Unlike most of the Jews, they believed the scripture, and the words which Jesus had spoken. Jesus gave the Jews the sign for which they asked. They failed to give a spiritual meaning to the word “temple,” however, and thus continued in their rejection of the Son of God.
Nicodemus misunderstood Jesus
Nicodemus, a Pharisee and master rabbi of Israel, was another who misunderstood the words of Jesus. Jesus’ miracles convinced Nicodemus that Jesus was indeed a true prophet of God. He must not have been willing to openly commit to Jesus, however, for he came to him under the cover of night.
When Jesus straightly told him, “Except a man be born again, he cannot see the kingdom of God,” Nicodemus was incredulous. “How can a man be born when he is old? can he enter the second time into his mother’s womb and be born?” was his response.
This rabbi’s preconceived notions inhibited him from understanding the Master. It had not occurred to Nicodemus that a Jew of his stature needed a total change of attitude and change of life.
Luke records that the publicans and the people had received John’s baptism but the Pharisees and rabbis had not (Lk. 7:29,30). When warned by John the Baptist to “bring forth therefore fruits meet for repentance” and stop saying, “We have Abraham to our father” (Matt 3:8,9), the Pharisees refused. Since having Abraham as their forefather meant so much to them, they failed to recognize their greater need to have the Son of God as their spiritual father. Many Pharisees therefore refused the words of the very one who could give them life (6:63).
The Samaritan woman misunderstands
The Samaritan woman makes a similar mistake when she equates living water with water from Jacob’s well. Jesus had just asked her for a drink, yet now he offers to give her one. How could he possibly do so without having anything with which to draw from the well?
After Jesus explains, “Whosoever drinketh of this water shall thirst again” (4:13), she is still confused. She thinks again only of the prospect of not having anything with which to draw water.
At first, this woman, like the Jews and Nicodemus, took Jesus’ words too literally. It is only through continued conversation with the Master that the Samaritan woman comes to realize that Jesus is the Messiah. Subsequently, through her witness and further talk with Jesus, other Samaritans came to believe saying, “This is indeed the Christ, the Saviour of the world” (4:42).
Misunderstandings continue today
With this background, we must surely recognize that a casual reading of John’s gospel will result in much misunderstanding on the part of the reader. Since his listeners struggled to make sense of what he said, it will be harder, not easier, for those removed by 2,000 years to come to a right understanding.
In this light, reading: “I and my Father are one” (10:30) and inferring that Jesus is God exemplifies the same type of mistake made by his original hearers. Reaching such a conclusion ignores that Jesus often speaks on a spiritual level. Unless the meaning of this sentence can be harmonized with, “My Father is greater than I” (14:28) the reader puts himself with those who distorted the words of Christ two millennia ago.
Accordingly, the caution when reading John’s gospel is this: the actual message is not always evident in the literal meaning of the words. As we endeavor to understand what Jesus is saying, other scriptures should be consulted. Only through careful study can we expect to get a good understanding of this gospel. And as we pursue such study, let us remember that there is a special blessing to those who believe correctly even though they were not present at the time (20:29).
The Origin of the Organic World – Part One