Introduction to the Gospel According to John

Introduction to the Gospel According to John

The Eternal Word, the Son of God, and the Gift of Everlasting Life

Among the four Gospel accounts, the Gospel according to John occupies a particularly important place in our understanding of Jesus Christ. Matthew, Mark, Luke, and John all bear witness to the same Lord, His earthly ministry, His death, and His resurrection. Yet each writer presents that testimony with a particular emphasis and purpose.

John begins his account differently from the other Gospel writers. He does not begin with the genealogy of Jesus, the circumstances of His birth, or the beginning of His public ministry. Instead, John takes us back beyond Bethlehem, beyond Abraham, beyond Adam, and beyond the creation of the heavens and the earth. He begins with the eternal existence of the Word.

“In the beginning was the Word, and the Word was with God, and the Word was God.” (John 1:1, KJV).

With this opening declaration, John establishes the foundation upon which his entire Gospel rests. Jesus Christ did not begin to exist when He was born of Mary. He is the eternal Word, who was with God and was God, through whom all created things came into existence, and who entered His own creation by becoming flesh (John 1:1–3, 14).

John’s purpose is not simply to tell us what Jesus said and did, although he provides substantial testimony concerning both. His purpose is to bring us face to face with the identity of Jesus Christ so that, having understood who He is, we might believe in Him and receive everlasting life.

Who Wrote the Gospel of John?

The Traditional Identification: John the Apostle

The Gospel has traditionally been attributed to John, the son of Zebedee and brother of James, one of the twelve apostles whom Jesus personally called to follow Him (Matthew 4:21–22; Mark 1:19–20). John and James were fishermen by occupation, working in the family fishing business before Jesus called them into His service. Along with Peter, they belonged to the smaller group of disciples who witnessed several particularly significant events during Jesus’ earthly ministry.

John was among those present when Jesus raised Jairus’s daughter (Mark 5:37), when Jesus was transfigured before Peter, James, and John (Mark 9:2), and when Jesus prayed in Gethsemane before His arrest (Mark 14:33).

Jesus gave James and John the name Boanerges, meaning “sons of thunder” (Mark 3:17). The Gospels also record occasions when their understanding, ambitions, and responses required correction (Mark 10:35–45; Luke 9:54–55). These accounts remind us that the apostles were not born with perfected understanding. They were ordinary men whom Christ called, taught, corrected, and prepared to bear witness to Him.

The traditional identification of John as the author is especially significant because it connects the Gospel with someone who personally accompanied Jesus throughout His earthly ministry and witnessed His resurrection.

The Disciple Whom Jesus Loved

Interestingly, the Gospel never explicitly identifies its author by the name John. Instead, it repeatedly refers to a disciple whom Jesus loved. This disciple appears at several important moments in the narrative, including the final meal before Jesus’ arrest (John 13:23), the crucifixion (John 19:26–27), the discovery of the empty tomb (John 20:2–8), and the resurrection appearance beside the Sea of Tiberias (John 21:7, 20).

At the conclusion of the Gospel, we read: “This is the disciple which testifieth of these things, and wrote these things: and we know that his testimony is true.” (John 21:24, KJV). This statement directly connects the Gospel’s testimony with the disciple whom Jesus loved. It also introduces the expression “we know,” which may reflect the affirmation of others who knew and received his testimony.

The traditional Christian understanding identifies this disciple as John the Apostle. The Gospel itself, however, does not explicitly name him in this capacity, and the question of his precise identity has been discussed by biblical scholars. That distinction should be acknowledged without overlooking the central point: the Gospel presents itself as grounded in testimony concerning events personally witnessed and remembered.

Early Christian Testimony Concerning John

The attribution of the fourth Gospel to John was not invented by modern Bible publishers. It is found in early Christian testimony. Irenaeus, a Christian bishop writing in the latter part of the second century, identified John, the disciple who had reclined near Jesus, as the author of the Gospel and associated its publication with Ephesus in Asia Minor. Irenaeus is especially relevant because he reported having known Polycarp, an earlier Christian leader who, according to Irenaeus, had personal connections with John and others who had known the Lord.

This does not provide us with a surviving first-century manuscript bearing John’s personal signature. It does, however, demonstrate that the identification of John as the Gospel’s author was established within early Christian tradition. Other early Christian writers also associated the fourth Gospel with John, although questions remain about some early references to individuals named John, including whether every reference concerns the apostle or another early Christian teacher.

Why Do Some Scholars Question John’s Authorship?

Modern discussions of authorship arise partly because the Gospel does not name John directly, partly because its literary style and theological presentation differ considerably from the other three Gospels, and partly because scholars disagree about how the Gospel reached its final written form.

Some scholars understand the Gospel as the work of John the Apostle himself. Others propose that it preserves the testimony of the beloved disciple through the work of a close associate, editor, or community familiar with his teaching. Still others question whether the beloved disciple should be identified with John the son of Zebedee.

These proposals should not be confused with established historical facts. They are attempts to explain the available evidence, and not all scholars reach the same conclusions. For the purposes of this commentary, we recognize the longstanding Christian attribution to John the Apostle while acknowledging that the Gospel’s internal evidence does not settle every historical question concerning its composition. Most importantly, the authority of the Gospel’s testimony does not rest upon our ability to reconstruct every stage of its literary history. Its central claims must be examined through what the Gospel actually says about Jesus Christ.

When Was the Gospel of John Written?

The Traditional Dating

The Gospel of John is commonly dated to the latter part of the first century, often approximately AD 85–95, although proposed dates vary. This dating fits the early Christian tradition associating John with a long life and a later ministry in Asia Minor. It also allows time for the Gospel’s distinctive presentation of Jesus’ ministry to have been written and circulated among Christian congregations.

Some scholars have proposed an earlier date, including a period before the destruction of Jerusalem in AD 70. Others have suggested dates extending into the early second century, depending on their conclusions about authorship, historical references, and literary development. No surviving document provides the precise year in which John completed his Gospel. Consequently, a late-first-century date is a reasonable traditional estimate rather than an established calendar date.

The Historical Setting

If John wrote toward the end of the first century, Christianity had already spread well beyond Jerusalem and Judea. The apostles had proclaimed Christ throughout the eastern Mediterranean world. Christian congregations had been established among both Jews and Gentiles. Paul’s missionary journeys and letters had contributed substantially to this expansion. Meanwhile, the destruction of Jerusalem and its temple by Roman forces in AD 70 had profoundly affected Jewish religious life. Questions concerning the identity of Jesus, His relationship to Israel’s Scriptures, and the significance of believing in Him were therefore of considerable importance.

John’s Gospel addresses these matters through its presentation of Jesus as the promised Messiah, the Son of God, the fulfillment of the Scriptures, and the source of everlasting life. We should nevertheless be careful not to assume that every conflict described in the Gospel reflects only the circumstances of John’s later readers. The narrative concerns events during Jesus’ earthly ministry, even though its presentation also speaks to those who would encounter the Gospel afterward.

Where Was the Gospel Written?

Early Christian tradition associates the writing of John’s Gospel with Ephesus, an important city in the Roman province of Asia, in what is now western Turkey. Ephesus was a major commercial and cultural center. Its population included people from different ethnic, religious, and philosophical backgrounds, and it occupied an important place in the spread of early Christianity. The book of Acts records Paul’s ministry in Ephesus (Acts 19), and the New Testament contains additional references to Christian congregations in Asia Minor.

If the Gospel was written there, its setting would help explain how its testimony could reach both Jewish and Gentile readers familiar with different religious traditions. However, Ephesus is supported principally by early Christian tradition rather than by an explicit statement within the Gospel itself. Other locations have been proposed, and the exact place of composition cannot be established with certainty.

To Whom Was John’s Gospel Written?

John does not begin with a named recipient, as Luke does in addressing Theophilus (Luke 1:3). Instead, his stated purpose reaches beyond a single individual or congregation. His Gospel speaks to Jews who were familiar with the Law, the Prophets, the temple, and the expectation of the Messiah. It also explains Jewish customs and terminology in ways that would assist readers less familiar with them.

For example, John explains the meaning of Messias (John 1:41), identifies certain Jewish festivals, and provides geographical and cultural details that help readers understand the events being described. The Gospel therefore appears suited to a broad audience, including both those who already believed in Jesus and those who had not yet come to faith. Its message is not restricted to one nation, social class, or generation. John presents Jesus Christ as the Saviour of the world (John 4:42), the Lamb of God who takes away the sin of the world (John 1:29), and the Son through whom everlasting life is offered to those who believe.

Why Was the Gospel of John Written?

Unlike many biblical books whose purposes must be gathered from their contents, John’s Gospel includes an explicit statement explaining why its testimony was recorded. “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.” (John 20:31, KJV). This verse provides the key to understanding the entire Gospel.

John did not attempt to record everything Jesus said and did. He selected particular events, conversations, miracles, teachings, and testimonies so that readers might recognize Jesus as the Christ, the Son of God, and respond to Him in faith. The Gospel therefore serves both an evangelistic and a pastoral purpose. It calls unbelievers to recognize and believe in Christ, while strengthening believers in their understanding of who He is and the life they possess through Him.

Believing Is More Than Acknowledging Historical Facts

John’s Gospel provides historical testimony, but its purpose does not end with convincing readers that Jesus existed or performed extraordinary works. The signs and teachings are intended to reveal His identity. John calls readers to believe in Jesus as the Christ and Son of God, placing their trust in Him as the one through whom God provides everlasting life. This distinction matters because a person may recognize that Jesus was a historical figure, or even acknowledge that He was a remarkable teacher, without accepting what Scripture reveals concerning His divine identity and saving work. John repeatedly directs our attention beyond the outward event to the truth it reveals about Christ.

What Makes John’s Gospel Different from Matthew, Mark, and Luke?

The Three Synoptic Gospels

Matthew, Mark, and Luke are commonly called the Synoptic Gospels. The term synoptic comes from Greek expressions associated with seeing things together or from a common perspective. These three Gospels share substantial material, including many of the same events, teachings, miracles, and narrative sequences. Their accounts can often be placed side by side and compared directly.

Matthew places particular emphasis on Jesus as Israel’s promised Messiah and the fulfillment of Old Testament prophecy. Mark presents Jesus’ ministry through a comparatively rapid narrative emphasizing His authority, service, suffering, and discipleship. Luke offers an orderly historical account that highlights God’s saving purpose, the work of the Holy Spirit, and the extension of salvation to people from many backgrounds. These descriptions identify prominent emphases rather than exclusive subjects. All three testify to Jesus’ identity, teaching, miracles, death, and resurrection.

John’s Distinctive Approach

John shares the same central testimony concerning Jesus Christ but frequently selects different events and presents longer conversations and theological explanations. He does not include a genealogy, an account of Jesus’ birth in Bethlehem, or a narrative of His baptism comparable to those in the Synoptic Gospels. Instead, he begins with the eternal Word and then introduces John the Baptist as a witness to Christ.

John also records events and conversations that are absent from the other Gospels, including Jesus’ conversation with Nicodemus, His encounter with the Samaritan woman, His healing of the man born blind, the raising of Lazarus, and His extended teaching to the disciples before His arrest. These differences should not be understood as evidence that John was unconcerned with history. Rather, they demonstrate that he selected and arranged his testimony according to his stated purpose. John wants us to understand not merely that Jesus performed a miracle, but what that miracle reveals about His identity.

John’s Emphasis on Jesus’ Divine Identity

All four Gospels reveal Jesus’ divine authority and identity, but John introduces the subject with particular directness. Before recording Jesus’ earthly ministry, John identifies Him as the eternal Word who was with God, was God, and through whom all created things came into existence. The opening verses distinguish between the Word who already existed and everything created that subsequently came into existence through Him. John then makes the extraordinary declaration:

“And the Word was made flesh, and dwelt among us.” (John 1:14, KJV).

The eternal Creator entered His creation, taking upon Himself genuine human nature without ceasing to be God. This is fundamental to John’s Gospel. Jesus is neither a created being elevated to divine status nor merely a human representative speaking on God’s behalf. He is the eternal Son who became truly human and revealed the Father.

The Structure of John’s Gospel

Although John did not provide modern chapter divisions or section headings, his Gospel follows a recognizable progression.

The Prologue — John 1:1–18

John introduces the eternal Word, His relationship to God, His work in creation, His incarnation, and His revelation of the Father. These opening verses establish the theological foundation for everything that follows.

The Public Ministry and Signs — John 1:19–12:50

John records the testimony of John the Baptist, the calling of the first disciples, Jesus’ public ministry, His signs, and His encounters with individuals and religious authorities. The narrative repeatedly confronts readers with the question of Jesus’ identity and the differing responses of belief and unbelief.

Jesus’ Teaching to His Disciples — John 13–17

As the hour of His suffering approaches, Jesus turns particular attention to His disciples. He washes their feet, teaches them about love and obedience, promises the coming of the Holy Spirit, prepares them for persecution, and prays to the Father. These chapters provide some of Scripture’s most extensive teaching concerning the relationship between the Father, the Son, the Holy Spirit, and those who belong to Christ.

The Death and Resurrection of Christ — John 18–20

John records Jesus’ arrest, trials, crucifixion, burial, and resurrection. The account reaches a remarkable confession when Thomas addresses the risen Christ as:

“My Lord and my God.” (John 20:28, KJV).

John then states the purpose for which he has written his Gospel.

The Epilogue — John 21

The final chapter records an appearance of the risen Jesus beside the Sea of Tiberias, His conversation with Peter, and the concluding testimony concerning the disciple whom Jesus loved. The chapter emphasizes restoration, discipleship, faithful service, and the continuing authority of the risen Lord.

The Signs of Jesus: Miracles That Reveal His Identity

One of the distinctive features of John’s Gospel is his use of the word signs to describe the miraculous works of Jesus. The Greek word sēmeion [G4592] refers to a sign, indication, or distinguishing event. In John’s Gospel, these miracles are not presented merely as extraordinary demonstrations of supernatural power. They direct attention to the identity and authority of the One performing them. Seven principal signs are commonly identified in John’s account of Jesus’ public ministry:

1. Turning water into wine at Cana (John 2:1–11).
2. Healing the royal official’s son (John 4:46–54).
3. Healing the man at the pool of Bethesda (John 5:1–9).
4. Feeding the five thousand (John 6:1–14).
5. Walking upon the sea (John 6:16–21).
6. Giving sight to the man born blind (John 9:1–41).
7. Raising Lazarus from the dead (John 11:1–44).

This familiar grouping is a helpful way to study John’s presentation, although the Gospel itself does not explicitly number these seven as a formal list. Each sign reveals something about Jesus’ identity and authority. He demonstrates power over sickness, nature, physical limitations, and even death. Consider the raising of Lazarus. Jesus does not merely announce that He possesses the ability to restore life. He declares:

“I am the resurrection, and the life.” (John 11:25, KJV).

The miracle demonstrates the truth of His declaration. The sign points beyond itself to the One who possesses authority over life and death. John’s signs are therefore inseparable from his purpose: that readers might believe Jesus is the Christ, the Son of God, and receive life through His name.

The “I Am” Declarations of Jesus

Another distinctive feature of John’s Gospel is the series of declarations in which Jesus identifies Himself through the expression “I am.” The Greek expression egō eimi [G1473, G1510] means “I am.” In some passages it introduces a description or metaphor. In others, its absolute use carries particular theological significance.

Among the best-known declarations are Jesus’ identification of Himself as the bread of life (John 6:35), the light of the world (John 8:12), the door (John 10:9), the good shepherd (John 10:11), the resurrection and the life (John 11:25), the way, the truth, and the life (John 14:6), and the true vine (John 15:1).

These declarations are not merely illustrations of what Jesus offers. They reveal who He is in relation to humanity’s deepest needs. He does not simply provide instruction about the way to God; He is the way. He does not merely communicate truths about God; He is the truth. He does not merely point people toward life; He is the life. Particular attention must also be given to John 8:58:

“Before Abraham was, I am.” (John 8:58, KJV).

Here Jesus contrasts Abraham’s coming into existence with His own continuing existence. The declaration belongs within John’s larger testimony concerning the eternal identity of Christ and deserves careful examination in its immediate context.

The Major Theological Contributions of John’s Gospel

The Eternal Deity of Jesus Christ

John provides some of the New Testament’s clearest testimony concerning the eternal deity of Christ. John 1:1 identifies the Word as God. John 1:3 attributes all creation to Him. John 5:23 calls for the Son to be honored as the Father is honored. John 10:30 records Jesus declaring His unity with the Father. John 20:28 records Thomas addressing the risen Jesus as his Lord and God. These passages must be understood within their respective contexts, but together they establish the extraordinary identity John attributes to Jesus.

The Genuine Humanity of Christ

John’s emphasis on Christ’s deity must never cause us to overlook his equally important testimony concerning the incarnation. The Word became flesh (John 1:14). Jesus became tired (John 4:6), experienced thirst (John 19:28), wept at the tomb of Lazarus (John 11:35), and truly suffered and died.

John does not present Jesus as merely appearing to be human. The eternal Word entered genuine human existence. This matters profoundly for our understanding of salvation. The One who came to redeem humanity did not remain distant from human suffering, weakness, and death. He entered our condition, without ceasing to be who He eternally is.

The Revelation of the Father

John repeatedly emphasizes that Jesus came to reveal the Father. “He that hath seen me hath seen the Father.” (John 14:9, KJV). This does not mean that the Father and Son are the same person. Throughout the Gospel, Jesus speaks of being sent by the Father, loving the Father, obeying the Father, and returning to the Father. Rather, Jesus perfectly reveals the Father because He shares the divine nature and makes the Father known. John’s Gospel is therefore indispensable to our understanding of both the unity of God and the personal distinction between the Father and the Son.

The Person and Work of the Holy Spirit

John records Jesus’ extensive teaching concerning the Holy Spirit, particularly in Chapters 14–16. The Spirit is described as the Comforter, the Spirit of truth, who teaches, reminds, testifies, guides, and glorifies Christ. Jesus speaks of the Father sending the Spirit in His name (John 14:26) and of His own sending of the Spirit from the Father (John 15:26). These passages are especially significant because the Holy Spirit is not presented merely as an impersonal force or divine attribute. Scripture describes Him personally teaching, testifying, guiding, and carrying out God’s purposes. John therefore makes an essential contribution to our understanding of the Father, Son, and Holy Spirit.

Salvation, Faith, and Everlasting Life

John places extraordinary emphasis upon believing in Jesus Christ. The Gospel presents salvation as God’s gracious provision through His Son. God loved the world and gave His only begotten Son (John 3:16). Jesus came that people might have life (John 10:10). He laid down His life for the sheep (John 10:11), and His death and resurrection form the foundation of the salvation proclaimed through Him. John repeatedly presents faith as the appropriate response to God’s revelation of His Son.

Yet faith must not be confused with humanity’s ability to accomplish its own salvation. The sinner cannot pay the debt of sin or produce everlasting life through personal effort. Life is found in Christ, and the Gospel calls people to believe in the One whom God has provided. John’s purpose statement joins these truths together: God has revealed His Son, the testimony has been written, and those who believe may have life through His name.

Light, Darkness, and the New Creation

John begins by identifying the eternal Word as the source of life and the light of humanity. “In him was life; and the life was the light of men.” (John 1:4, KJV). His language deliberately recalls the opening of Genesis, where God creates the heavens and the earth and commands light to shine amid darkness.

This connection becomes particularly significant when read alongside Paul’s statement that the God who commanded light to shine out of darkness has shone in human hearts to reveal His glory in Jesus Christ (2 Corinthians 4:6). The same eternal Word through whom the first creation came into existence is central to God’s work of bringing spiritual life and light to fallen humanity.

John’s Gospel therefore provides a foundation for understanding the relationship between the first creation, the incarnation, redemption, and the new creation.

The Pastoral Contributions of John’s Gospel

John’s Gospel is not simply a theological work intended for academic examination. Its teachings speak directly to the struggles, questions, fears, and hopes of ordinary people.

Assurance for Those Who Believe

John repeatedly records Jesus’ promises concerning everlasting life, His care for those who belong to Him, and the certainty of His saving purpose. In John 10:27–29, Jesus describes His sheep as those who hear His voice and follow Him. He promises them everlasting life and speaks of their security in His hand and the Father’s hand. These promises direct believers away from confidence in their own strength and toward confidence in the faithfulness and power of Christ.

Comfort in Suffering and Uncertainty

Jesus did not promise His disciples a life free from trouble. “In the world ye shall have tribulation: but be of good cheer; I have overcome the world.” (John 16:33, KJV). This is one of the great pastoral contributions of John’s Gospel. Christ does not deny the reality of suffering, persecution, grief, or fear. He prepares His disciples for these experiences while assuring them that their hope rests in His victory. His promise of peace is not dependent upon the absence of hardship but upon His continuing faithfulness.

Hope in the Face of Death

The account of Lazarus demonstrates both Christ’s authority over death and His compassion toward those who grieve. Jesus knew that He would raise Lazarus, yet He still wept alongside those mourning his death. The same Lord who declares Himself the resurrection and the life is not indifferent to human sorrow. John therefore presents a Saviour who possesses all divine power while genuinely entering into the grief and suffering of those He loves.

Love and Obedience

John records Jesus’ command that His disciples love one another as He has loved them (John 13:34–35). This love is not presented as a substitute for truth or obedience. Rather, love and obedience belong together as expressions of genuine discipleship. Jesus teaches that those who love Him will keep His commandments (John 14:15). Such obedience is not the means by which sinners purchase salvation, but the proper response of those who believe and belong to Him.

Restoration After Failure

John 21 records Jesus’ conversation with Peter following Peter’s earlier denial. The passage reveals that failure need not be the final chapter in a disciple’s life. Christ confronts Peter with the seriousness of love and discipleship while entrusting him with responsibility to care for His sheep. This account offers encouragement to believers who have failed, reminding them that restoration involves returning to Christ, receiving His correction, and continuing in faithful obedience.

The Historical and Lasting Impact of John’s Gospel

Few biblical writings have had a greater influence upon Christian teaching concerning the person of Jesus Christ than the Gospel of John. Its opening declaration concerning the eternal Word, its testimony to the incarnation, and its presentation of the relationship between the Father and Son have been central to Christian discussions of Christ’s deity and the doctrine of the Trinity. John’s Gospel has also played an important role in evangelism. Its statement that God loved the world and gave His only begotten Son (John 3:16) is among the most widely recognized passages of Scripture.

Its teachings have comforted the grieving, encouraged the persecuted, strengthened believers, challenged unbelief, and provided generations of Christians with a deeper understanding of the person and work of Jesus Christ. Yet its significance is not merely historical. Its message remains directly relevant to every generation because the questions it addresses have not changed. Who is Jesus Christ? Why did He come? What does it mean to believe in Him? Can humanity obtain everlasting life? Ho  can we know the Father? What hope exists beyond suffering and death? John’s Gospel answers these questions by continually directing our attention to Jesus Christ.

How Should We Approach the Study of John?

Because John’s Gospel contains profound theological teaching, we must approach it with care, allowing Scripture to explain Scripture. We should begin by examining what John actually wrote, considering the original Greek expressions where they materially contribute to our understanding. We should then consider the historical and Jewish context, the Old Testament passages John draws upon, and the relationship between his testimony and the rest of Scripture.

We must also distinguish between what Scripture explicitly declares and the conclusions we draw from it. A theological interpretation should be supported by the biblical text rather than imposed upon it. This is particularly important when studying subjects such as Christ’s eternal deity, His genuine humanity, the relationship between the Father, Son, and Holy Spirit, salvation, faith, election, and everlasting life. A principle that guides our approach is this:

“God’s Word is written from His perspective for our perspective.”

God reveals truth according to His own knowledge, nature, and purposes, while communicating that truth in a manner intended for human understanding. Our responsibility is therefore to examine what He has revealed, recognizing that our limited perspective must not become the standard by which His revelation is judged. This does not require abandoning reason or careful examination. Quite the opposite. It calls us to use the faculties God has given us to understand His Word faithfully, considering the whole counsel of Scripture rather than isolating individual passages from their contexts.

Conclusion — That You Might Believe

The Gospel according to John is a testimony to the eternal Son of God who became flesh, lived among humanity, revealed the Father, laid down His life, and rose again. It begins before creation and leads us through the earthly ministry of Jesus Christ to His crucifixion, resurrection, and continuing care for His disciples. Along the way, John introduces us to ordinary people who encountered Jesus: fishermen, religious teachers, social outsiders, the sick, the grieving, the fearful, and those struggling to understand what God had revealed.

Some believed. Others rejected Him. Still others wrestled with His words and actions before coming to recognize who He truly is. John records these encounters because the question confronting those people is the same question confronting every reader today: Who do you believe Jesus Christ is? John does not leave us without testimony. He presents the words, works, signs, death, and resurrection of Jesus so that we may recognize Him as the Christ, the Son of God, and receive everlasting life through faith in His name. That is the purpose of his Gospel, and it is the purpose that should guide us as we begin our study.

“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.” (John 20:31, KJV).