House Visual Study Bible

General Information
Name	This Gospel is named after the Apostle John, the “disciple whom Jesus loved.” It has been known by this name since the earliest church history.
Author And Date	Although John the Apostle (ca A.D. 6-100) does not mention himself as the author, from internal and external evidence, the authorship of John’s Gospel was not seriously challenged until the 19thcentury. Within the book, the author refers to himself as “the disciple who testifies of these things, and wrote these things…” (21:24) This is the same person referred to in the book as “the disciple whom Jesus loved.” So the author is most likely one of Jesus’ closest disciples: Peter, James or John. This disciple whom Jesus loved was leaning on Jesus at the last supper, (21:20) so it could not have been Peter, since Peter is described as seeing this event. Based on even the most conservative dating, James was martyred far too early to be the author, so the best conclusion from internal evidence is John. Externally, John’s disciple, Polycarp (A.D. 60-155) said John was the author. Other early Church figures such as Irenaeus, Tatian and Justin Martyr all assumed John to be the author, and it was named as such in the Muratorian Canon (ca 170). Higher critics of the 19thcentury dated John to about A.D. 170, assuming the “highly developed” theology of John would have had to have time to develop, but now even the most liberal scholars (such as the Jesus Seminar) date the book to around 85-90. This is largely due to the discovery of the “Rylands Papyrus,” a fragment of John found in Egypt and written around 125. Although this means the Gospel cannot have been written before this date, it is very likely it was written before this, since it would have taken time to get to Egypt and be copied. Another argument is that John does not mention the widespread persecution of Christians under Domitian, beginning in A.D. 95. Although John was written before 95, since it does not mention the destruction of Jerusalem, scholars argue that it was written far enough after the great catastrophe that the event had lost some of its significance. This is countered by those who argue John’s use of the present tense in reference to Jerusalem (5:2) shows it was written before 70. However, it is possible John was using a literary device known as “historical present,” where the writer wants the reader to “see” what he is describing in the mind’s eye. Further evidence for a later date comes from Jesus’ words to Peter in John 21:18-23. Jesus says that when Peter becomes “old” he would be bound and led away, and that he should not worry if John outlived him. John reports that a rumor “went out among the brethren that this disciple [John] would not die” but that this wasn’t necessarily true. Many argue that John’s inclusion of this event shows he is writing as an old man, contending with a long standing tradition that he would not die. If the Gospel was written circa 85-90, it would make John 79-84 when he wrote it.
Audience	John does not mention to whom his Gospel is written, but for a variety of reasons it is argued that it was aimed at a Gentile Christian audience. John describes things pertaining to Jews and Judaism as one familiar with them, but for those not familiar with them (e.g. 1:38 where the word “rabbi” is explained). He also describes places in Israel in a way that indicates his readers would be unfamiliar with them (e.g 6:1 when John mentions the Sea of Galilee and adds “which is the Sea of Tiberias”).
Message and Occasion	Church tradition says that the bishops of the province of Asia (much of modern Turkey) asked John to write a Gospel to refute the followers of Cerinthus, a notorious heretic, with whom John is said to have had encounters. Famously, John, when seeing Cerinthus entering a bath house, is alleged to have exclaimed, “Let us flee, lest the bath fall in, as long as Cerinthus, that enemy of the truth, is within."

Key Information
Key Verses	1:1-4 “In the beginning was the Word, and the Word was with God, and the Word was God. He was in the beginning with God. All things were made through Him, and without Him nothing was made that was made. In Him was life, and the life was the light of men. Andthe light shines in the darkness, and the darkness did not comprehend it." 3:14-18 “And as Moses lifted up the serpent in the wilderness, even so must the Son of Man be lifted up, that whoever believes in Him should not perish but have eternal life. For God so loved the world that He gave His only begotten Son, that whoever believes in Him should not perish but have everlasting life. For God did not send His Son into the world to condemn the world, but that the world through Him might be saved. He who believes in Him is not condemned; but he who does not believe is condemned already, because he has not believed in the name of the only begotten Son of God." 6:43-47 “Jesus therefore answered and said to them, “Do not murmur among yourselves. No one can come to Me unless the Father who sent Me draws him; and I will raise him up at the last day. It is written in the prophets, ‘And they shall all be taught by God.’ Therefore everyone who has heard and learned from the Father comes to Me. Not that anyone has seen the Father, except He who is from God; He has seen the Father. Most assuredly, I say to you, he who believes in Me has everlasting life. 14:6-7, 9-11 “Jesus said to him, “I am the way, the truth, and the life. No one comes to the Father except through Me. If you had known Me, you would have known My Father also; and from now on you know Him and have seen Him…He who has seen Me has seen the Father; so how can you say, ‘Show us the Father’? Do you not believe that I am in the Father, and the Father in Me? The words that I speak to you I do not speak on My own authority; but the Father who dwells in Me does the works. Believe Me that I am in the Father and the Father in Me, or else believe Me for the sake of the works themselves.
Key People	Nicodemus The story of Nicodemus is only found in John. He comes to Jesus under cover of night, seeking wisdom from Jesus. As a “teacher of the Jews,” Jesus held Nicodemus to a higher standard. Jesus’ answer to Nicodemus is one of the most important passages of the Bible, clearly establishing the theology of regeneration (3:3, 5-8), Jesus’ divinity (3:10-13), Jesus as the Savior, sacrificed for sins (3:14), salvation by grace through faith (3:16-18) and the sinful and lost state of all humanity (3:18-21). Although Nicodemus is never clearly portrayed as having embraced Jesus in faith, he comes to Jesus’ defense with the Pharisees, reminding them of the Law (7:45-52), and is said to have helped bury Jesus (19:39-40). Church tradition holds that he did become a believer and was martyred in the first century. Thomas The account of Jesus post-resurrection appearance to the disciples in the locked upper room appears only in John’s Gospel. Like the story of Nicodemus, Jesus reveals important theology here, including the reality of Jesus’ flesh and His divinity. Thomas, who is often maligned as “doubting,” actually serves as a great example of faith. Once he sees the overwhelming evidence before him, Thomas wholeheartedly believes, exclaiming “my Lord and my God!" Samaritan Woman Unique to John and taking place just after Jesus’ encounter with Nicodemus, the story of the Samaritan woman at the well vividly displays Jesus’ divinity (he knows everything about the woman without being told), as well as His compassion for the lost. It also seems to be used by John as a contrast to the story of Nicodemus. Nicodemus is a Jew and a Pharisee; the woman is a Samaritan and a commoner. Nicodemus comes during the night; Jesus comes to the woman during the middle of the day. Nicodemus apparently goes away not having believed; the woman embraces Jesus and goes to tell others about Him. As a Jew, and especially a rabbi, Jesus should not have interacted with a Samaritan, let alone a Samaritan woman. His meeting with her would have been considered a serious sin, but Jesus rejects social mores and engages the woman. Instead of condemning her, Jesus shows compassion on her, offering her forgiveness for her considerable sin. Instead of using deep theological discussion, Jesus simply asks for water. The woman cannot believe a Jew is asking her for water, and besides, he has nothing to drink with. She argues that she cannot give Him what He wants. Jesus uses this illustration as a powerful hook. Only He can provide what she really needs – the “living water” of eternal life through faith in Him and forgiveness of sins. She tries to argue that though He is a prophet, she would be barred from worship because of her people’s traditions. Jesus counters that soon neither Jew nor Samaritan would be able to fall back on tradition. At this point, the woman leaves to tell the men of the city about Jesus, many of whom come to faith Paralytic in Jerusalem John’s recounting of the paralyzed man at the pool in Jerusalem serves as a stark reminder that miracles don’t make disciples. The man had been paralyzed for 38 years and had no one to help him into the pool, which allegedly would heal the first person in when the water was stirred. Jesus heals the man, and commands that he “take up” his bed and walk. Although the man complies, this immediately brings the ire of Jerusalem’s religious leaders, because it was the Sabbath. The man blames Jesus for his breaking the Sabbath, and claims he doesn’t know who it was. Later on, Jesus warns the man not to sin in this manner, or “a worse thing” may come on him. This time the man takes initiative and goes straight to the leaders and identifies Jesus as the man who had healed him. John tells us that it was for this reason the “Jews persecuted Jesus, and sought to kill Him.” It is possible the man didn’t want to be healed. To this day “handicapped” in Jerusalem beg for money, using their affliction to provoke sympathy and get money from unsuspecting pilgrims. The story illustrates that ultimately it is the responsibility of the individual to respond in faith. Blind Man in Jerusalem In stark contrast to the paralyzed man is the account in John of the man “blind from birth.” His disciples assume his blindness was caused by sin, whether his or his parent’s. Jesus chides them for their shortsighted assumption, anoints the man’s eyes with mud, and heals him. As opposed to the paralyzed man, the formerly blind man immediately identifies Jesus as the one who had healed him. The Pharisees demand the man’s opinion concerning Jesus, to which he answers “He is a prophet.” Not satisfied, the Pharisees bring in the man’s parents, who testify that yes, he was blind from birth. Incensed, the Pharisees poison the well, calling Jesus a sinner and demanding that the man recant. The man remains honest, saying “Whether He is a sinner or not I do not know. One thing I know: that though I was blind, now I see.” (Jn 9:25). The man correctly argues that this miracle could not have been done by “a sinner” and that Jesus would be unable to do anything of this sort if He were not of God. Their pride being severely stung, the Pharisees now hurl ad hominem attacks at the man, and throw him out, proving the futility of their assertions. Instead of being cowed, when Jesus asks the man if he believes, the man asks “Who is He Lord, than I may believe in Him?” When Jesus identifies Himself as the One, the man “believed and worshipped.” This is the story of a man who embraced Jesus and His message after having been the recipient of a miracle. He is courageous and honest in the face of opposition.

Key Information

Key Verses

1:1-4 “In the beginning was the Word, and the Word was with God, and the Word was God. He was in the beginning with God. All things were made through Him, and without Him nothing was made that was made. In Him was life, and the life was the light of men. Andthe light shines in the darkness, and the darkness did not comprehend it."

3:14-18 “And as Moses lifted up the serpent in the wilderness, even so must the Son of Man be lifted up, that whoever believes in Him should not perish but have eternal life. For God so loved the world that He gave His only begotten Son, that whoever believes in Him should not perish but have everlasting life. For God did not send His Son into the world to condemn the world, but that the world through Him might be saved. He who believes in Him is not condemned; but he who does not believe is condemned already, because he has not believed in the name of the only begotten Son of God."

6:43-47 “Jesus therefore answered and said to them, “Do not murmur among yourselves. No one can come to Me unless the Father who sent Me draws him; and I will raise him up at the last day. It is written in the prophets, ‘And they shall all be taught by God.’ Therefore everyone who has heard and learned from the Father comes to Me. Not that anyone has seen the Father, except He who is from God; He has seen the Father. Most assuredly, I say to you, he who believes in Me has everlasting life.

14:6-7, 9-11 “Jesus said to him, “I am the way, the truth, and the life. No one comes to the Father except through Me. If you had known Me, you would have known My Father also; and from now on you know Him and have seen Him…He who has seen Me has seen the Father; so how can you say, ‘Show us the Father’? Do you not believe that I am in the Father, and the Father in Me? The words that I speak to you I do not speak on My own authority; but the Father who dwells in Me does the works. Believe Me that I am in the Father and the Father in Me, or else believe Me for the sake of the works themselves.

Key People

Nicodemus

The story of Nicodemus is only found in John. He comes to Jesus under cover of night, seeking wisdom from Jesus. As a “teacher of the Jews,” Jesus held Nicodemus to a higher standard. Jesus’ answer to Nicodemus is one of the most important passages of the Bible, clearly establishing the theology of regeneration (3:3, 5-8), Jesus’ divinity (3:10-13), Jesus as the Savior, sacrificed for sins (3:14), salvation by grace through faith (3:16-18) and the sinful and lost state of all humanity (3:18-21). Although Nicodemus is never clearly portrayed as having embraced Jesus in faith, he comes to Jesus’ defense with the Pharisees, reminding them of the Law (7:45-52), and is said to have helped bury Jesus (19:39-40). Church tradition holds that he did become a believer and was martyred in the first century.

Thomas

The account of Jesus post-resurrection appearance to the disciples in the locked upper room appears only in John’s Gospel. Like the story of Nicodemus, Jesus reveals important theology here, including the reality of Jesus’ flesh and His divinity. Thomas, who is often maligned as “doubting,” actually serves as a great example of faith. Once he sees the overwhelming evidence before him, Thomas wholeheartedly believes, exclaiming “my Lord and my God!"

Samaritan Woman

Unique to John and taking place just after Jesus’ encounter with Nicodemus, the story of the Samaritan woman at the well vividly displays Jesus’ divinity (he knows everything about the woman without being told), as well as His compassion for the lost. It also seems to be used by John as a contrast to the story of Nicodemus. Nicodemus is a Jew and a Pharisee; the woman is a Samaritan and a commoner. Nicodemus comes during the night; Jesus comes to the woman during the middle of the day. Nicodemus apparently goes away not having believed; the woman embraces Jesus and goes to tell others about Him.

As a Jew, and especially a rabbi, Jesus should not have interacted with a Samaritan, let alone a Samaritan woman. His meeting with her would have been considered a serious sin, but Jesus rejects social mores and engages the woman. Instead of condemning her, Jesus shows compassion on her, offering her forgiveness for her considerable sin. Instead of using deep theological discussion, Jesus simply asks for water. The woman cannot believe a Jew is asking her for water, and besides, he has nothing to drink with. She argues that she cannot give Him what He wants. Jesus uses this illustration as a powerful hook. Only He can provide what she really needs – the “living water” of eternal life through faith in Him and forgiveness of sins. She tries to argue that though He is a prophet, she would be barred from worship because of her people’s traditions. Jesus counters that soon neither Jew nor Samaritan would be able to fall back on tradition. At this point, the woman leaves to tell the men of the city about Jesus, many of whom come to faith

Paralytic in Jerusalem

John’s recounting of the paralyzed man at the pool in Jerusalem serves as a stark reminder that miracles don’t make disciples. The man had been paralyzed for 38 years and had no one to help him into the pool, which allegedly would heal the first person in when the water was stirred. Jesus heals the man, and commands that he “take up” his bed and walk. Although the man complies, this immediately brings the ire of Jerusalem’s religious leaders, because it was the Sabbath. The man blames Jesus for his breaking the Sabbath, and claims he doesn’t know who it was. Later on, Jesus warns the man not to sin in this manner, or “a worse thing” may come on him. This time the man takes initiative and goes straight to the leaders and identifies Jesus as the man who had healed him. John tells us that it was for this reason the “Jews persecuted Jesus, and sought to kill Him.” It is possible the man didn’t want to be healed. To this day “handicapped” in Jerusalem beg for money, using their affliction to provoke sympathy and get money from unsuspecting pilgrims. The story illustrates that ultimately it is the responsibility of the individual to respond in faith.

Blind Man in Jerusalem

In stark contrast to the paralyzed man is the account in John of the man “blind from birth.” His disciples assume his blindness was caused by sin, whether his or his parent’s. Jesus chides them for their shortsighted assumption, anoints the man’s eyes with mud, and heals him. As opposed to the paralyzed man, the formerly blind man immediately identifies Jesus as the one who had healed him. The Pharisees demand the man’s opinion concerning Jesus, to which he answers “He is a prophet.” Not satisfied, the Pharisees bring in the man’s parents, who testify that yes, he was blind from birth. Incensed, the Pharisees poison the well, calling Jesus a sinner and demanding that the man recant. The man remains honest, saying “Whether He is a sinner or not I do not know. One thing I know: that though I was blind, now I see.” (Jn 9:25). The man correctly argues that this miracle could not have been done by “a sinner” and that Jesus would be unable to do anything of this sort if He were not of God. Their pride being severely stung, the Pharisees now hurl ad hominem attacks at the man, and throw him out, proving the futility of their assertions. Instead of being cowed, when Jesus asks the man if he believes, the man asks “Who is He Lord, than I may believe in Him?” When Jesus identifies Himself as the One, the man “believed and worshipped.” This is the story of a man who embraced Jesus and His message after having been the recipient of a miracle. He is courageous and honest in the face of opposition.

Key Events

Jesus’ Meeting with Nicodemus (3:1-21)

This passage is the most theologically detailed account in the Gospels.

Jesus’ Healing the paralytic and the blind man (5:1-16; 9:1-41)

The healing of these two men serves to illustrate Jesus’ compassion, even on those who are unwilling to believe in Him, as well as His authority over the Sabbath and the religious rulers in Jerusalem. Both events also lead into confrontations between Jesus and the religious leaders in Jerusalem during which Jesus reveals important theology.

Jesus’ post-resurrection appearances

John’s inclusion of Jesus’ appearance to the disciples shows John’s emphasis on the reality of the incarnation.

Important Theology in John
Jesus as God	John emphasizes the divinity of Jesus, from the very first verse (“In the beginning was the Word and the Word was with God and the Word was God”) to the end of Jesus’ earthly ministry, when he accepts Thomas’ declaration of His divinity (“my Lord and my God!”). In John’s Gospel Jesus used the term “I AM” in reference to himself seven times. It is a term God uses in reference to Himself in the Old Testament.
Salvation By Grace Through Faith	John uses the word “believe” 98 times in his Gospel. Jesus is recorded to have taught that “whoever believes in Him should not perish but have everlasting life” (3:16, 5:24, 6:40, 6:47, 11:26, 20:31), will “become children of God (1:12) and “sons of light” (12:26) not dwelling in darkness (12:46), would no longer spiritually hunger or thirst (6:35), is “not condemned” (3:18) and will be raised on the last day (6:40).
Gnosticism	By asserting that Jesus was indeed the Word “become flesh” who “dwelt among us” and the account of Jesus proving the reality of His post-resurrection flesh, John seems to have been countering the beginnings of Gnostic thought, particularly Cerinthus, who taught that the Word was not real flesh, but simply a spirit that came upon Jesus – and left Him before the cross.

General Outline
Prologue (1:1-18) I. Jesus The Eternal Word (1:1-5) II. Introduction of John the Baptist (1:6-8) III. Jesus the Light and Giver of Eternal Life (1:9-13) IV. Jesus the Word Incarnated (1:14-18) The Public Ministry of Jesus (1:19-12:50) I. Jesus’ Early Public Ministry (1:19-4:54) A. John the Baptist (1:19-34) B. The First Disciples (1:35-51) C. Jesus’ First Miracle (2:1-12) D. Jesus Cleanses the Temple (2:13-22) E. Nicodemus Comes to Jesus (2:23-3:21) F. The End of John the Baptist’s Ministry (3:22-36) G. Jesus Among the Samaritans (4:1-42) H. A Nobleman’s Son Healed (4:43-54) II. Rising Opposition (5:1-12:50) A. Healing of the Paralytic (5:1-47) B. Feeding of the Five Thousand (6:1-71) C. Jesus at the Feast of Tabernacles (7:1-53) D. Jesus Forgives the Adulteress* (8:1-59) E Jesus Heals the Blind Man (9:1-41) F. The Sermon of the Good Shepherd (10:1-21) G. Opposition the Feast of Dedication (10:22-42) H. Lazarus is Raised From the Dead (11:1-57) I. Visit to Mary and Triumphal Entry (12:1-22) J. Jesus Teaches in Jerusalem (12:23-50) The Private Ministry of Jesus (13:1-17:26) I. Humility (13:1-30) II. Jesus Prepares His Disciples for His Departure (13:31-17:26) A. The Immanent Departure of Jesus (13:31-38) B. Jesus Comforts His Disciples (14:1-31) C. The Relationship of Believers to Jesus, Each Other and the World (15:1-25) D. Jesus Promises a Comforter (15:26-16:15) E. Jesus Promises His Own Death and Resurrection (16:16-33) III. The Final Prayer of Jesus (17:1-26) Jesus’ Death and Resurrection (18:1-20:31) I. The Arrest and Trial of Jesus (18:1-20:31) II. The Crucifixion (19:16-42) III. The Resurrection and Appearances (20:1-31) Epilogue (21:1-25) *John 7:53-8:11 is not present in the earliest and most reliable manuscripts

General Outline

Prologue (1:1-18)

I. Jesus The Eternal Word (1:1-5)

II. Introduction of John the Baptist (1:6-8)

III. Jesus the Light and Giver of Eternal Life (1:9-13)

IV. Jesus the Word Incarnated (1:14-18)

The Public Ministry of Jesus (1:19-12:50)

I. Jesus’ Early Public Ministry (1:19-4:54)

A. John the Baptist (1:19-34)

B. The First Disciples (1:35-51)

C. Jesus’ First Miracle (2:1-12)

D. Jesus Cleanses the Temple (2:13-22)

E. Nicodemus Comes to Jesus (2:23-3:21)

F. The End of John the Baptist’s Ministry (3:22-36)

G. Jesus Among the Samaritans (4:1-42)

H. A Nobleman’s Son Healed (4:43-54)

II. Rising Opposition (5:1-12:50)

A. Healing of the Paralytic (5:1-47)

B. Feeding of the Five Thousand (6:1-71)

C. Jesus at the Feast of Tabernacles (7:1-53)

D. Jesus Forgives the Adulteress* (8:1-59)

E Jesus Heals the Blind Man (9:1-41)

F. The Sermon of the Good Shepherd (10:1-21)

G. Opposition the Feast of Dedication (10:22-42)

H. Lazarus is Raised From the Dead (11:1-57)

I. Visit to Mary and Triumphal Entry (12:1-22)

J. Jesus Teaches in Jerusalem (12:23-50)

The Private Ministry of Jesus (13:1-17:26)

I. Humility (13:1-30)

II. Jesus Prepares His Disciples for His Departure (13:31-17:26)

A. The Immanent Departure of Jesus (13:31-38)

B. Jesus Comforts His Disciples (14:1-31)

C. The Relationship of Believers to Jesus, Each Other and the World (15:1-25)

D. Jesus Promises a Comforter (15:26-16:15)

E. Jesus Promises His Own Death and Resurrection (16:16-33)

III. The Final Prayer of Jesus (17:1-26)

Jesus’ Death and Resurrection (18:1-20:31)

I. The Arrest and Trial of Jesus (18:1-20:31)

II. The Crucifixion (19:16-42)

III. The Resurrection and Appearances (20:1-31)

Epilogue (21:1-25)

*John 7:53-8:11 is not present in the earliest and most reliable manuscripts

Introduction to John

General Information

Key Information

Important Theology in John

General Outline

Prologue (1:1-18)

The Public Ministry of Jesus (1:19-12:50)