Each of the four Gospels begins with an introduction to Jesus that places Him in the historical setting of His earthly ministry. Matthew connected Him with David and Abraham. Mark associated Him directly with John the Baptist. Luke recorded the predictions of His birth. John, however, declared Him to be the eternal Son of God. Many writers have referred to John's prologue as a theological prologue because this evangelist stressed Jesus' connection with the eternal God.
As with many introductions, this one contains several key terms that recur throughout the remainder of the book. These terms include life and light (v. 4), darkness (v. 5), witness (v. 7), true (i.e., genuine or ultimate) and world (v. 9), as well as Son, Father, glory, and truth (v. 14). The Word (as a Christological title, v. 1) and grace (v. 14) are also important theological terms, but they occur only in the prologue.
"But supremely, the Prologue summarizes how the Word' which was with God in the very beginning came into the sphere of time, history, tangibility--in other words, how the Son of God was sent into the world to become the Jesus of history, so that the glory and grace of God might be uniquely and perfectly disclosed. The rest of the book is nothing other than an expansion of this theme."29
Some writers have identified a chiastic structure in the prologue. R. Alan Culpepper's is essentially as follows.30
AThe eternal Word with God vv. 1-2
BWhat came through the Word: creation v. 3
CWhat we have received from the Word: life vv. 4-5
DJohn's purpose: to testify vv. 6-8
EThe Incarnation and the world's response vv. 9-10
FThe Word and His own (Israel) v. 11
GThose who accepted the Word v. 12a
HHe gave them authority to become God's children v. 12b
G'Those who believed in the Word v. 12c
F'The Word and His own (Christians) v. 13
E'The Incarnation and the church's response v. 14
D'John's testimony v. 15
C'What we have received from the Word: grace v. 16
B'What came through the Word: grace and truth v. 17
A'The eternal Word from God v. 18
Jeff Staley also saw a chiasm in these verses, though his perception of the parts is slightly different from Culpepper's.31
AThe relationship of the Logos to God, creation, and humanity vv. 1-5
BThe witness of John (negative) vv. 6-8
CThe journey of the Light/Logos (negative) vv. 9-11
DThe gift of empowerment (positive) vv. 12-13
C'The journey of the Logos (positive) v. 14
B'The witness of John (positive) v. 15
A'The relationship of the Logos to humankind, re-creation, and God vv. 16-18
These structural analyses point out that all that John wrote in this prologue centers on God's gift of eternal life that comes to people through the Word (v. 12). This emphasis on salvation through Jesus continues to be central throughout the Gospel (cf. 20:30-31).
The first part of the body of John's Gospel records Jesus' public ministry to the multitudes in Palestine who were primarily Jewish. Some writers have called this section of the Gospel "the book of signs"because it features seven miracles that signify various things about Jesus.
"Signs are miraculous works performed or mentioned to illustrate spiritual principles."69
Often John recorded a lengthy discourse that followed the miracle, in which Jesus explained its significance to the crowds. This section also contains two extended conversations that Jesus had with two individuals (chs. 3 and 4).
"The opening of the narrative proper might well be understood as the account of the happenings of one momentous week. John does not stress the point, but he does give notes of time that seem to indicate this. The first day is taken up with a deputation from Jerusalem that interrogates the Baptist. The next day' we have John's public pointing out of Jesus (vv. 29-34). Day 3 tells of two disciples of the Baptist who followed Jesus (vv. 35-40). It seems probable that verse 41 takes us to day 4 . . . It tells of Andrew's bringing of Peter to Jesus. Day 5 is the day when Philip and Nathanael come to him (vv. 43-51). The marriage in Cana is two days after the previous incident (i.e., the sixth and seventh days, 2:1-11). If we are correct in thus seeing the happenings of one momentous week set forth at the beginning of this Gospel, we must go on to ask what significance is attached to this beginning. The parallel with the days of creation in Genesis 1 suggests itself, and is reinforced by the In the beginning' that opens both chapters. Just as the opening words of this chapter recall Genesis 1, so it is with the framework. Jesus is to engage in a new creation. The framework unobtrusively suggests creative activity."70
The Synoptics integrate Jesus' ministry to the masses and His training of the Twelve, but John separated these two aspects of His ministry. There is obviously some overlapping in the fourth Gospel, but the present section contains ministry that Jesus directed almost exclusively to the Twelve. The Synoptics contain more of Jesus' teaching of the Twelve during His public ministry whereas John gave us more of His teaching in the upper room. This instruction was specifically to prepare the Twelve for leadership in the church. Jesus gave it after Israel's official and final rejection of Him resulted in the postponement of the messianic kingdom.
In the first major section of this Gospel Jesus customarily performed a miracle and then explained its significance. In this section He did the reverse. He explained the significance of His death and then went to the cross and arose from the dead.
There are several features that distinguish John's account of Jesus' passion from the ones in the Synoptic Gospels. First, the Romans feature slightly more prominently in John's Gospel, but they do not constitute such a large presence that they overpower the other characters who opposed Jesus. Second, John pictured Jesus as more obviously in control of His destiny. For example, John did not record Jesus' agony in Gethsemane. This is in harmony with His emphasis on Jesus as God's divine Son. Third, John included material that the Synoptics omitted. This, too, reflects emphases that John wanted to make in view of his purposes for writing. What these emphases were will become clearer as we consider what he included.
"Man will do his worst, and God will respond with His very best. But where sin abounded, grace did much more abound' (Rom. 5:20)."530
This Gospel began with a theological prologue (1:1-18). It ends with a practical epilogue. John concluded his narrative designed to bring unbelievers to faith in Jesus Christ in chapter 20. Chapter 21 contains instruction for those who have come to faith in Him and explains how they are to serve Him as they carry out their mission (20:21-23). Many of the prominent themes in the rest of the Gospel recur here.
"Some critics have argued that this chapter is anticlimactic after the great conclusion in chapter 20, and therefore was written by another (anonymous) writer. But the linguistic evidence does not support this notion. In addition, other great books of Scripture have appendixes after reaching a grand climax (cf. e.g., Rom. 16 following Rom. 15:33). Thus John 21 is neither without value nor out of harmony with other Bible books."661
The structure of this chapter is similar to the rest of the Gospel. John first narrated an event (vv. 1-14). He then related Jesus' teaching based on that event (vv. 15-23). Finally he concluded his Gospel (vv. 24-25).
