John, along with his brother James, was a son of Zebedee and
a fisherman, and a disciple of Jesus. He was first called to be a
disciple when Jesus passed along the shore of Galilee (Matt. 4:21;
Mark 1:19–20; Luke 5:10). The fishing boat belonging to John’s
family contained hired men, indicating that he left behind a
profitable fishing trade (Mark 1:20). Jesus surnamed John and his
brother James “Boanerges,” meaning “sons of
thunder” (Mark 3:17), likely a reflection of their boisterous
temperament.
John’s
passionate temperament may be reflected in the Gospels in his attempt
to confront potential opposition (Mark 9:38–41; Luke 9:49–50)
and his desire to bring heavenly fire down upon those who rejected
Jesus (Luke 9:54). James and John requested seats of honor in Jesus’
kingdom (Mark 10:37–40). Matthew clarified this event by naming
James and John’s mother as the one voicing the request,
something befitting the cultural setting (Matt. 20:20–22). As
part of Jesus’ inner group of disciples, along with James and
Peter, John was allowed to witness Jesus’ actions on certain
critical occasions: raising a child from the dead (Mark 5:37–43),
his transfiguration (Matt. 17:1–2; Mark 9:2; Luke 9:28–30),
and his agony in the garden of Gethsemane (Matt. 26:36–38; Mark
14:32–34; Luke 22:39–40).
In
its account of Jesus’ passion, the Gospel of John highlights
the actions of an unnamed disciple “whom Jesus loved.”
John is the likeliest candidate. This disciple leaned on Jesus at the
final supper (John 13:23), was given care of Jesus’ mother
(19:26), arrived first at the empty tomb (20:2–4), first
recognized the resurrected Jesus (21:7), was prophesied to live a
long life (21:23), and was an eyewitness of events in the Gospel
(21:24).
John
was among the disciples who stayed in Jerusalem in the upper room
prior to Pentecost (Acts 1:13–14). John next was seen after
Pentecost with Peter in accounts of the healing of a crippled beggar
(3:1–11) and the two of them being arrested for proclaiming the
gospel (4:1–23).
John
is said to have authored the Fourth Gospel (John 21:20–24). The
Gospel of John was written with a purpose stated explicitly by its
author: “That you may believe that Jesus is the Messiah, the
Son of God, and that by believing you may have life in his name”
(20:31). This “believing” encapsulates several key
convictions that the author sought to convey. First, Jesus is one
with God as preexistent and operative in creation (1:1–4, 10,
18). Second, Jesus is the messianic Savior to God’s chosen
people (1:41; 11:27) and all humankind (4:42). In the Johannine
Gospel, salvation is conceived in God’s love (3:16), formalized
by the sacrifice of his Son (1:29; 3:16), and received by those
holding orthodox belief in Jesus’ divine identity (8:24) and
origin (12:44; 17:21). Finally, believing includes the conviction
that Jesus is one with God, expressed through sonship (1:19–2:11).
In the Johannine Gospel, sonship is conveyed literarily and
buttresses the certainty that Jesus is sufficient to provide eternal
life. Messianic realities mingled with sonship distinguish Jesus as
the ultimate revelation of God, thus complementing, while
subordinating, previous Jewish religious convictions. In addition to
the Gospel of John, tradition attributes the Johannine Letters and,
in some cases, the Revelation of John to the apostle John.
John
the apostle is understood in his older days to have been a member of
a community with disciples of his own, commonly known as the
Johannine Community. Within this community the teachings of John
about Jesus were preserved and written down. In addition, his
correspondence was preserved—1 John, 2 John, and
3 John.