JOHN
Opening Statement
A. Matthew and Luke begin with Jesus’ birth, Mark begins with His baptism, but John begins before the creation.
B. John presents the full deity of Jesus of Nazareth from the first verse of the first chapter and repeats this emphasis throughout the Gospel. The Synoptic Gospels veil this truth until late in their presentations (“The Messianic Secret”).
C. Apparently John develops his Gospel in light of the basic affirmations of the Synoptic Gospels. He attempts to supplement and interpret the life and teachings of Jesus in light of the needs of the early church (late first century). He was the last apostolic witness.
D. John seems to structure his presentation of Jesus The Messiah around
1. seven miracles / signs and their interpretation;
2. twenty seven interviews and / or dialogues with individuals;
3. certain worship and feast days
a. the Sabbath
b. the Passover (chapters 5 – 6)
c. the Tabernacles (chapters 7 – 10)
d. Hanukkah (10:22 – 39)
4. “I Am” statements
a. related to the divine name (YHWH)...I am He (John 4:26; 8:24,28; 13:19; 18:5 – 6)...before Abraham was I am (John 8:54 – 59)
b. with predicate nominatives...I am the bread of life (John 6:35, 41, 48, 51)...I am the light of the world (John 8:12)...I am the door of the sheepfold (John 10:7, 9)...I am the good shepherd (John 10:11, 14)...I am the resurrection and the life (John 11:25)...I am the way, the truth and the life (John 14:6)...I am the true vine (John 15:1, 5)
E. The differences between John and the other Gospels. Although it is true that John’s primary purpose is theological, his use of history and geography is extremely accurate and detailed. The exact reason for the discrepancies between the Synoptics and John is uncertain.
B. John presents the full deity of Jesus of Nazareth from the first verse of the first chapter and repeats this emphasis throughout the Gospel. The Synoptic Gospels veil this truth until late in their presentations (“The Messianic Secret”).
C. Apparently John develops his Gospel in light of the basic affirmations of the Synoptic Gospels. He attempts to supplement and interpret the life and teachings of Jesus in light of the needs of the early church (late first century). He was the last apostolic witness.
D. John seems to structure his presentation of Jesus The Messiah around
1. seven miracles / signs and their interpretation;
2. twenty seven interviews and / or dialogues with individuals;
3. certain worship and feast days
a. the Sabbath
b. the Passover (chapters 5 – 6)
c. the Tabernacles (chapters 7 – 10)
d. Hanukkah (10:22 – 39)
4. “I Am” statements
a. related to the divine name (YHWH)...I am He (John 4:26; 8:24,28; 13:19; 18:5 – 6)...before Abraham was I am (John 8:54 – 59)
b. with predicate nominatives...I am the bread of life (John 6:35, 41, 48, 51)...I am the light of the world (John 8:12)...I am the door of the sheepfold (John 10:7, 9)...I am the good shepherd (John 10:11, 14)...I am the resurrection and the life (John 11:25)...I am the way, the truth and the life (John 14:6)...I am the true vine (John 15:1, 5)
E. The differences between John and the other Gospels. Although it is true that John’s primary purpose is theological, his use of history and geography is extremely accurate and detailed. The exact reason for the discrepancies between the Synoptics and John is uncertain.
The Author
A. The Gospel is anonymous but hints at John’s authorship
1. an eye witness author (John 19:35..."And he who has seen has testified, and his testimony is true; and he knows that he is telling the truth, so that you also may believe." (NASB))
2. the phrase “the beloved disciple” (both Polycrates and Irenaeus identify him as John the Apostle)
3. John, son of Zebedee, never mentioned by name
B. The historical setting is obvious from the Gospel itself, therefore, the issue of authorship is not a crucial factor in interpretation.
C. The early traditional view is that John the Apostle, son of Zebedee, is the human, eye-witness source.
1. Fellow believers and the Ephesian elders encouraged the aging Apostle to write (Eusebius quotes Clement of Alexandria)
2. A fellow Apostle, Andrew (the Muratorian Fragment, 180 – 200 A.D)
D. Some modern scholars have assumed another author based on several assumptions about the style and subject matter of the Gospel. Many assume an early second century date (115 A.D.):
1. written by John’s disciples (a Johannine circle of influence) who remembered his teachings
2. written by “the elder John,” which is derived from an obscure passage in Papias (70 – 146 A.D.) quoted by Eusebius (280 – 339 A.D.)
E. Evidence for John himself as the primary source for the material of the Gospel
1. internal evidence
a. the author knew Jewish teachings / rituals and shared their Old Testament view
b. the word “we” refers to the whole Gospel (John 21:24..."This is the disciple who is testifying to these things and wrote these things, and we know that his testimony is true." (NASB))
c. “the disciple” was “the disciple whom Jesus loved”
d. the author claims to be an eyewitness.
John 1:14..."And the Word became flesh, and dwelt among us, and we saw His glory, glory as of the only begotten from the Father, full of grace and truth." (NASB)
John 13:23 – 24..."There was reclining on Jesus' bosom one of His disciples, whom Jesus loved. So Simon Peter *gestured to him, and *said to him, "Tell {us} who it is of whom He is speaking." (NASB)
John 19:35..."And he who has seen has testified, and his testimony is true; and he knows that he is telling the truth, so that you also may believe." (NASB)
e. the author was a member of the apostolic group.
Mark 14:17..."When it was evening He *came with the twelve." (NASB)
Luke 22:14..."When the hour had come, He reclined {at the table,} and the apostles with Him." (NASB)
f. since James, John’s brother, died in 44 A.D., James is not the author
g. the “disciple whom Jesus loved” was at The Cross (John 19:26..."When Jesus then saw His mother, and the disciple whom He loved standing nearby, He *said to His mother, "Woman, behold, your son!" (NASB))
h. the author seems to be designated as “the beloved disciple”
i. the authors claim “We have seen HIS glory” is a claim of an eyewitness (John 1:14)
2. external evidence
a. Gospel known by... Irenaeus (130 – 200 A.D.), Clement of Alexandria (153 – 217 A.D.), Justin Martyr (110 – 165 A.D.), Tertullian (145 – 220 A.D.)
b. John’s authorship asserted by very early witnesses Polycarp (69 – 155 A.D.), Papias (70 – 146 A.D.)
F. Reasons used to doubt traditional authorship
1. The Gospel’s connection with Gnostic themes
2. The obvious appendix of chapter 21
3. The chronological discrepancies with the Synoptics
4. John would not have referred to himself as “the beloved disciple”
5. John’s Jesus uses different vocabulary and genres than the Synoptics
G. If we assume it was John the Apostle then what can we assume about the man?
1. He wrote from Ephesus (Irenaeus says “issued the Gospel from Ephesus”)
2. Supporting this is evidence found in Revelations 1:9 – 11. Of the 7 Churches, he wrote to Ephesus first. The publication of The 4th Gospel at Ephesus is a good probability.
3. He wrote when he was an older man (Irenaeus says he lived until the reign of Trajan, 98 – 117 A.D.)
1. an eye witness author (John 19:35..."And he who has seen has testified, and his testimony is true; and he knows that he is telling the truth, so that you also may believe." (NASB))
2. the phrase “the beloved disciple” (both Polycrates and Irenaeus identify him as John the Apostle)
3. John, son of Zebedee, never mentioned by name
B. The historical setting is obvious from the Gospel itself, therefore, the issue of authorship is not a crucial factor in interpretation.
C. The early traditional view is that John the Apostle, son of Zebedee, is the human, eye-witness source.
1. Fellow believers and the Ephesian elders encouraged the aging Apostle to write (Eusebius quotes Clement of Alexandria)
2. A fellow Apostle, Andrew (the Muratorian Fragment, 180 – 200 A.D)
D. Some modern scholars have assumed another author based on several assumptions about the style and subject matter of the Gospel. Many assume an early second century date (115 A.D.):
1. written by John’s disciples (a Johannine circle of influence) who remembered his teachings
2. written by “the elder John,” which is derived from an obscure passage in Papias (70 – 146 A.D.) quoted by Eusebius (280 – 339 A.D.)
E. Evidence for John himself as the primary source for the material of the Gospel
1. internal evidence
a. the author knew Jewish teachings / rituals and shared their Old Testament view
b. the word “we” refers to the whole Gospel (John 21:24..."This is the disciple who is testifying to these things and wrote these things, and we know that his testimony is true." (NASB))
c. “the disciple” was “the disciple whom Jesus loved”
d. the author claims to be an eyewitness.
John 1:14..."And the Word became flesh, and dwelt among us, and we saw His glory, glory as of the only begotten from the Father, full of grace and truth." (NASB)
John 13:23 – 24..."There was reclining on Jesus' bosom one of His disciples, whom Jesus loved. So Simon Peter *gestured to him, and *said to him, "Tell {us} who it is of whom He is speaking." (NASB)
John 19:35..."And he who has seen has testified, and his testimony is true; and he knows that he is telling the truth, so that you also may believe." (NASB)
e. the author was a member of the apostolic group.
Mark 14:17..."When it was evening He *came with the twelve." (NASB)
Luke 22:14..."When the hour had come, He reclined {at the table,} and the apostles with Him." (NASB)
f. since James, John’s brother, died in 44 A.D., James is not the author
g. the “disciple whom Jesus loved” was at The Cross (John 19:26..."When Jesus then saw His mother, and the disciple whom He loved standing nearby, He *said to His mother, "Woman, behold, your son!" (NASB))
h. the author seems to be designated as “the beloved disciple”
i. the authors claim “We have seen HIS glory” is a claim of an eyewitness (John 1:14)
2. external evidence
a. Gospel known by... Irenaeus (130 – 200 A.D.), Clement of Alexandria (153 – 217 A.D.), Justin Martyr (110 – 165 A.D.), Tertullian (145 – 220 A.D.)
b. John’s authorship asserted by very early witnesses Polycarp (69 – 155 A.D.), Papias (70 – 146 A.D.)
F. Reasons used to doubt traditional authorship
1. The Gospel’s connection with Gnostic themes
2. The obvious appendix of chapter 21
3. The chronological discrepancies with the Synoptics
4. John would not have referred to himself as “the beloved disciple”
5. John’s Jesus uses different vocabulary and genres than the Synoptics
G. If we assume it was John the Apostle then what can we assume about the man?
1. He wrote from Ephesus (Irenaeus says “issued the Gospel from Ephesus”)
2. Supporting this is evidence found in Revelations 1:9 – 11. Of the 7 Churches, he wrote to Ephesus first. The publication of The 4th Gospel at Ephesus is a good probability.
3. He wrote when he was an older man (Irenaeus says he lived until the reign of Trajan, 98 – 117 A.D.)
The Date
A. Believed to be written about 86 A.D.
B. Archeological finds support this date.
a. authenticity of the text of John (John 4:11..."She *said to Him, "Sir, You have nothing to draw with and the well is deep; where then do You get that living water?" and 5:2 – 3 "Now there is in Jerusalem by the sheep {gate} a pool, which is called in Hebrew Bethesda, having five porticoes. In these lay a multitude of those who were sick, blind, lame, and withered, [waiting for the moving of the waters..." (NASB))
b. word studies (synchrontai, John 4:9..."Therefore the Samaritan woman *said to Him, "How is it that You, being a Jew, ask me for a drink since I am a Samaritan woman?" (For Jews have no dealings with Samaritans.) (NASB))
c. manuscript discoveries (P52)
d. The Dead Scrolls
B. Archeological finds support this date.
a. authenticity of the text of John (John 4:11..."She *said to Him, "Sir, You have nothing to draw with and the well is deep; where then do You get that living water?" and 5:2 – 3 "Now there is in Jerusalem by the sheep {gate} a pool, which is called in Hebrew Bethesda, having five porticoes. In these lay a multitude of those who were sick, blind, lame, and withered, [waiting for the moving of the waters..." (NASB))
b. word studies (synchrontai, John 4:9..."Therefore the Samaritan woman *said to Him, "How is it that You, being a Jew, ask me for a drink since I am a Samaritan woman?" (For Jews have no dealings with Samaritans.) (NASB))
c. manuscript discoveries (P52)
d. The Dead Scrolls
The Recipients
Due to its profound simplicity and depth of this account of the life and person of Jesus of Nazareth this became a favorite Gospel for both Hellenistic Gentile believers and Gnostic groups.
The Purpose
A. The Gospel itself asserts its evangelistic purpose, John 20:30 – 31..."Therefore many other signs Jesus also performed in the presence of the disciples, which are not written in this book; but these have been written so that you may believe that Jesus is the Christ, the Son of God; and that believing you may have life in His name." (NASB)
B. It seems to have an apologetic thrust
1. against the fanatic followers of John the Baptist
2. against the false teachers (especially the Prologue); these groups can be seen in the New Testament books of Ephesians and Colossians, the Pastoral Epistles (1st Timothy, Titus, 2nd Timothy), as well as 1st John (1st John may have functioned as a cover letter for the Gospel).
C. There is the possibility that the purpose statement of 20:31 may be understood as encouraging the doctrine of perseverance as well as evangelism because of the consistent use of the PRESENT TENSE to describe salvation. In this sense John, like James, may be balancing an over-emphasis of Paul’s theology by some groups in Asia Minor (2nd Peter 3:15 – 16..."...and regard the patience of our Lord {as} salvation; just as also our beloved brother Paul, according to the wisdom given him, wrote to you, as also in all {his} letters, speaking in them of these things, in which are some things hard to understand, which the untaught and unstable distort, as {they do} also the rest of the Scriptures, to their own destruction." (NASB)). It is surprising that early church tradition identifies John with Ephesus, not Paul (F. F. Bruce’s Peter, Stephen, James and John: Studies in Non-Pauline Christianity, pp. 120 – 121).
D. Some see John as de-emphasizing sacramentalism by purposefully ignoring and not recording or discussing the ordinances themselves despite perfect contextual opportunities in chapter 3 (for baptism) and chapter 6 (for the Eucharist or the Lord’s Supper).
B. It seems to have an apologetic thrust
1. against the fanatic followers of John the Baptist
2. against the false teachers (especially the Prologue); these groups can be seen in the New Testament books of Ephesians and Colossians, the Pastoral Epistles (1st Timothy, Titus, 2nd Timothy), as well as 1st John (1st John may have functioned as a cover letter for the Gospel).
C. There is the possibility that the purpose statement of 20:31 may be understood as encouraging the doctrine of perseverance as well as evangelism because of the consistent use of the PRESENT TENSE to describe salvation. In this sense John, like James, may be balancing an over-emphasis of Paul’s theology by some groups in Asia Minor (2nd Peter 3:15 – 16..."...and regard the patience of our Lord {as} salvation; just as also our beloved brother Paul, according to the wisdom given him, wrote to you, as also in all {his} letters, speaking in them of these things, in which are some things hard to understand, which the untaught and unstable distort, as {they do} also the rest of the Scriptures, to their own destruction." (NASB)). It is surprising that early church tradition identifies John with Ephesus, not Paul (F. F. Bruce’s Peter, Stephen, James and John: Studies in Non-Pauline Christianity, pp. 120 – 121).
D. Some see John as de-emphasizing sacramentalism by purposefully ignoring and not recording or discussing the ordinances themselves despite perfect contextual opportunities in chapter 3 (for baptism) and chapter 6 (for the Eucharist or the Lord’s Supper).
The Key Words
A. The word “believe” (pisteuo) occurs 98 times.
B. The Greek noun “faith” (pistis) does not occur. However, a few times the NIV translates its as the Greek verb coupled with English “put...faith in”.
B. The Greek noun “faith” (pistis) does not occur. However, a few times the NIV translates its as the Greek verb coupled with English “put...faith in”.
The Outline
I. Prologue 1:1-18
A. The pre-incarnate Word 1:1-5
B. The witness of John the Baptist 1:6-8
C. The appearance of the Light 1:9-13
D. The incarnation of the Word 1:14-18
II. Jesus' public ministry 1:19 – 12:50
A. The prelude to Jesus' public ministry 1:19 – 51
1. John the Baptist's veiled testimony to Jesus 1:19 – 28
2. John the Baptist's open identification of Jesus 1:29 – 34
3. The response to John the Baptist's witness 1:35 – 42
4. The witness of Philip and Andrew 1:43 – 51
B. Jesus' early Galilean ministry 2:1 – 12
1. The 1st sign: changing water to wine 2:1 – 11
2. Jesus' initial stay in Capernaum 2:12
C. Jesus' first visit to Jerusalem 2:13 – 3:36
1. The 1st cleansing of the temple 2:13 – 22
2. Initial response to Jesus in Jerusalem 2:23 – 25
3. Jesus' conversation with Nicodemus 3:1 – 21
4. John the Baptist's reaction to Jesus' ministry 3:22 – 30
5. The explanation of Jesus' preeminence 3:31 – 36
D. Jesus' ministry in Samaria 4:1 – 42
1. The interview with the Samaritan woman 4:1 – 26
2. Jesus' explanation of evangelistic ministry 4:27 – 38
3. The response to Jesus in Samaria 4:39 – 42
E. Jesus' resumption of His Galilean ministry 4:43 – 54
1. Jesus' return to Galilee 4:43 – 45
2. The 2nd sign: healing the official's son 4:46 – 54
F. Jesus' 2nd visit to Jerusalem ch. 5
1. The 3rd sign: healing the paralytic 5:1 – 9
2. The antagonism of the Jewish authorities 5:10 – 18
3. The Son's equality with the Father 5:19 – 29
4. The Father's witness to the Son 5:30 – 47
G. Jesus' later Galilean ministry 6:1 – 7:9
1. The 4th sign: feeding the 5,000 6:1 – 15
2. The 5th sign: walking on the water 6:16 – 21
3. The bread of life discourse 6:22 – 59
4. The responses to the bread of life discourse 6:60 – 7:9
H. Jesus' 3rd visit to Jerusalem 7:10 – 10:42
1. The controversy surrounding Jesus 7:10 – 13
2. Jesus' ministry at the feast of Tabernacles 7:14 – 44
3. The unbelief of the Jewish leaders 7:45 – 52
[4. The woman caught in adultery 7:53 – 8:11]
5. The light of the world discourse 8:12 – 59
6. The 6th sign: healing a man born blind ch. 9
7. The good shepherd discourse 10:1 – 21
8. The confrontation at the feast of Dedication 10:22 – 42
I. The conclusion of Jesus' public ministry chs. 11 – 12
1. The 7th sign: raising Lazarus 11:1 – 44
2. The responses to the raising of Lazarus 11:45 – 57
3. Mary's anointing of Jesus 12:1 – 8
4. The official antagonism toward Lazarus 12:9 – 11
5. Jesus' triumphal entry 12:12 – 19
6. Jesus' announcement of His death 12:20 – 36
7. The unbelief of Israel 12:37 – 50
III. Jesus' private ministry chs. 13 – 17
A. The Last Supper 13:1 – 30
1. Jesus' washing of the disciples' feet 13:1 – 20
2. Jesus' announcement of His betrayal 13:21 – 30
B. The Upper Room Discourse 13:31 – 16:33
1. The new commandment 13:31 – 35
2. Peter's profession of loyalty 13:36 – 38
3. Jesus' comforting revelation in view of His departure 14:1 – 24
4. The promise of future understanding 14:25 – 31
5. The importance of abiding in Jesus 15:1 – 16
6. The warning about opposition from the world 15:17 – 27
7. The clarification of the future 16:1 – 24
8. The clarification of Jesus' destination 16:25 – 33
C. Jesus' high priestly prayer ch. 17
1. Jesus' requests for Himself 17:1 – 5
2. Jesus' requests for the Eleven 17:6 – 19
3. Jesus' requests for future believers 17:20 – 26
IV. Jesus' passion ministry chs. 18 – 20
A. Jesus' presentation of Himself to His enemies 18:1 – 11
B. Jesus' religious trial 18:12 – 27
1. The arrest of Jesus and the identification of the high priests 18:12 – 14
2. The entrance of two disciples into the high priests' courtyard and Peter's first denial 18:15 – 18
3. Annas' interrogation of Jesus 18:19 – 24
4. Peter's second and third denials of Jesus 18:25 – 27
C. Jesus' civil trial 18:28 – 19:16
1. The Jews' charge against Jesus 18:28 – 32
2. The question of Jesus' kingship 18:33 – 38a
3. The Jews' request for Barabbas 18:38b – 40
4. The sentencing of Jesus 19:1 – 16
D. Jesus' crucifixion 19:17 – 30
1. Jesus' journey to Golgotha 19:17
2. The men crucified with Jesus 19:18
3. The inscription over Jesus' cross 19:19 – 22
4. The distribution of Jesus' garments 19:23 – 24
5. Jesus' provision for His mother 19:25 – 27
6. The death of Jesus 19:28 – 30
E. The treatment of Jesus' body 19:31 – 42
1. The removal of Jesus' body from the cross 19:31 – 37
2. The burial of Jesus 19:38 – 42
F. Jesus' resurrection 20:1 – 29
1. The discovery of Peter and John 20:1 – 9
2. The discovery of Mary Magdalene 20:10 – 18
3. The appearance to the Eleven minus Thomas on Easter evening 20:19 – 23
4. The transformed faith of Thomas 20:24 – 29
G. The purpose of this Gospel 20:30 – 31
V. Epilogue ch. 21
A. Jesus' appearance to seven disciples in Galilee 21:1 – 14
B. Jesus' teachings about motivation for service 21:15 – 23
C. The writer's postscript 21:24 – 25
A. The pre-incarnate Word 1:1-5
B. The witness of John the Baptist 1:6-8
C. The appearance of the Light 1:9-13
D. The incarnation of the Word 1:14-18
II. Jesus' public ministry 1:19 – 12:50
A. The prelude to Jesus' public ministry 1:19 – 51
1. John the Baptist's veiled testimony to Jesus 1:19 – 28
2. John the Baptist's open identification of Jesus 1:29 – 34
3. The response to John the Baptist's witness 1:35 – 42
4. The witness of Philip and Andrew 1:43 – 51
B. Jesus' early Galilean ministry 2:1 – 12
1. The 1st sign: changing water to wine 2:1 – 11
2. Jesus' initial stay in Capernaum 2:12
C. Jesus' first visit to Jerusalem 2:13 – 3:36
1. The 1st cleansing of the temple 2:13 – 22
2. Initial response to Jesus in Jerusalem 2:23 – 25
3. Jesus' conversation with Nicodemus 3:1 – 21
4. John the Baptist's reaction to Jesus' ministry 3:22 – 30
5. The explanation of Jesus' preeminence 3:31 – 36
D. Jesus' ministry in Samaria 4:1 – 42
1. The interview with the Samaritan woman 4:1 – 26
2. Jesus' explanation of evangelistic ministry 4:27 – 38
3. The response to Jesus in Samaria 4:39 – 42
E. Jesus' resumption of His Galilean ministry 4:43 – 54
1. Jesus' return to Galilee 4:43 – 45
2. The 2nd sign: healing the official's son 4:46 – 54
F. Jesus' 2nd visit to Jerusalem ch. 5
1. The 3rd sign: healing the paralytic 5:1 – 9
2. The antagonism of the Jewish authorities 5:10 – 18
3. The Son's equality with the Father 5:19 – 29
4. The Father's witness to the Son 5:30 – 47
G. Jesus' later Galilean ministry 6:1 – 7:9
1. The 4th sign: feeding the 5,000 6:1 – 15
2. The 5th sign: walking on the water 6:16 – 21
3. The bread of life discourse 6:22 – 59
4. The responses to the bread of life discourse 6:60 – 7:9
H. Jesus' 3rd visit to Jerusalem 7:10 – 10:42
1. The controversy surrounding Jesus 7:10 – 13
2. Jesus' ministry at the feast of Tabernacles 7:14 – 44
3. The unbelief of the Jewish leaders 7:45 – 52
[4. The woman caught in adultery 7:53 – 8:11]
5. The light of the world discourse 8:12 – 59
6. The 6th sign: healing a man born blind ch. 9
7. The good shepherd discourse 10:1 – 21
8. The confrontation at the feast of Dedication 10:22 – 42
I. The conclusion of Jesus' public ministry chs. 11 – 12
1. The 7th sign: raising Lazarus 11:1 – 44
2. The responses to the raising of Lazarus 11:45 – 57
3. Mary's anointing of Jesus 12:1 – 8
4. The official antagonism toward Lazarus 12:9 – 11
5. Jesus' triumphal entry 12:12 – 19
6. Jesus' announcement of His death 12:20 – 36
7. The unbelief of Israel 12:37 – 50
III. Jesus' private ministry chs. 13 – 17
A. The Last Supper 13:1 – 30
1. Jesus' washing of the disciples' feet 13:1 – 20
2. Jesus' announcement of His betrayal 13:21 – 30
B. The Upper Room Discourse 13:31 – 16:33
1. The new commandment 13:31 – 35
2. Peter's profession of loyalty 13:36 – 38
3. Jesus' comforting revelation in view of His departure 14:1 – 24
4. The promise of future understanding 14:25 – 31
5. The importance of abiding in Jesus 15:1 – 16
6. The warning about opposition from the world 15:17 – 27
7. The clarification of the future 16:1 – 24
8. The clarification of Jesus' destination 16:25 – 33
C. Jesus' high priestly prayer ch. 17
1. Jesus' requests for Himself 17:1 – 5
2. Jesus' requests for the Eleven 17:6 – 19
3. Jesus' requests for future believers 17:20 – 26
IV. Jesus' passion ministry chs. 18 – 20
A. Jesus' presentation of Himself to His enemies 18:1 – 11
B. Jesus' religious trial 18:12 – 27
1. The arrest of Jesus and the identification of the high priests 18:12 – 14
2. The entrance of two disciples into the high priests' courtyard and Peter's first denial 18:15 – 18
3. Annas' interrogation of Jesus 18:19 – 24
4. Peter's second and third denials of Jesus 18:25 – 27
C. Jesus' civil trial 18:28 – 19:16
1. The Jews' charge against Jesus 18:28 – 32
2. The question of Jesus' kingship 18:33 – 38a
3. The Jews' request for Barabbas 18:38b – 40
4. The sentencing of Jesus 19:1 – 16
D. Jesus' crucifixion 19:17 – 30
1. Jesus' journey to Golgotha 19:17
2. The men crucified with Jesus 19:18
3. The inscription over Jesus' cross 19:19 – 22
4. The distribution of Jesus' garments 19:23 – 24
5. Jesus' provision for His mother 19:25 – 27
6. The death of Jesus 19:28 – 30
E. The treatment of Jesus' body 19:31 – 42
1. The removal of Jesus' body from the cross 19:31 – 37
2. The burial of Jesus 19:38 – 42
F. Jesus' resurrection 20:1 – 29
1. The discovery of Peter and John 20:1 – 9
2. The discovery of Mary Magdalene 20:10 – 18
3. The appearance to the Eleven minus Thomas on Easter evening 20:19 – 23
4. The transformed faith of Thomas 20:24 – 29
G. The purpose of this Gospel 20:30 – 31
V. Epilogue ch. 21
A. Jesus' appearance to seven disciples in Galilee 21:1 – 14
B. Jesus' teachings about motivation for service 21:15 – 23
C. The writer's postscript 21:24 – 25
Map Locations to Plot
1. Galilee, 1:43..."The next day He purposed to go into Galilee, and He *found Philip. And Jesus *said to him, "Follow Me."" (NASB)
2. Nazareth, 1:45..."Philip *found Nathanael and *said to him, "We have found Him of whom Moses in the Law and {also} the Prophets wrote--Jesus of Nazareth, the son of Joseph."" (NASB)
3. Cana, 2:1..."On the third day there was a wedding in Cana of Galilee, and the mother of Jesus was there..." (NASB)
4. Capernaum, 2:12..."After this He went down to Capernaum, He and His mother and {His} brothers and His disciples; and they stayed there a few days." (NASB)
5. Aenon near Salim, 3:23..."John also was baptizing in Aenon near Salim, because there was much water there; and {people} were coming and were being baptized..." (NASB)
6. Samaria, 4:4..."And He had to pass through Samaria." (NASB)
7. Tiberias, 6:1..."After these things Jesus went away to the other side of the Sea of Galilee (or Tiberias)." (NASB)
8. Bethlehem, 7:42..."Has not the Scripture said that the Christ comes from the descendants of David, and from Bethlehem, the village where David was?" (NASB)
9. Bethany, 11:1..."Now a certain man was sick, Lazarus of Bethany, the village of Mary and her sister Martha." (NASB)
10. Kidron, 18:1..."When Jesus had spoken these words, He went forth with His disciples over the ravine of the Kidron, where there was a garden, in which He entered with His disciples." (NASB)
11. Sea of Tiberias, 21:1..."After these things Jesus manifested Himself again to the disciples at the Sea of Tiberias, and He manifested {Himself} in this way." (NASB)
2. Nazareth, 1:45..."Philip *found Nathanael and *said to him, "We have found Him of whom Moses in the Law and {also} the Prophets wrote--Jesus of Nazareth, the son of Joseph."" (NASB)
3. Cana, 2:1..."On the third day there was a wedding in Cana of Galilee, and the mother of Jesus was there..." (NASB)
4. Capernaum, 2:12..."After this He went down to Capernaum, He and His mother and {His} brothers and His disciples; and they stayed there a few days." (NASB)
5. Aenon near Salim, 3:23..."John also was baptizing in Aenon near Salim, because there was much water there; and {people} were coming and were being baptized..." (NASB)
6. Samaria, 4:4..."And He had to pass through Samaria." (NASB)
7. Tiberias, 6:1..."After these things Jesus went away to the other side of the Sea of Galilee (or Tiberias)." (NASB)
8. Bethlehem, 7:42..."Has not the Scripture said that the Christ comes from the descendants of David, and from Bethlehem, the village where David was?" (NASB)
9. Bethany, 11:1..."Now a certain man was sick, Lazarus of Bethany, the village of Mary and her sister Martha." (NASB)
10. Kidron, 18:1..."When Jesus had spoken these words, He went forth with His disciples over the ravine of the Kidron, where there was a garden, in which He entered with His disciples." (NASB)
11. Sea of Tiberias, 21:1..."After these things Jesus manifested Himself again to the disciples at the Sea of Tiberias, and He manifested {Himself} in this way." (NASB)