The liturgical three-year cycle of gospel readings centers on the synoptic gospel texts of Matthew, Mark, and Luke. Meanwhile, the gospel account attributed to the apostle John gets spread across all three years, with particular devotion designated annually during the seven-week season of Easter.
Among the varying gospels, John is the most debated—from who really wrote it, to what is included and what is excluded, to when it was written, to whom it was written, and to the very point of the book overall. While there is not enough space here to do a deep dive analysis of John, I would be remiss if I did not touch on this book that anchors Eastertide.
In a general sense, the gospel of John can be read like a work of great literature (which is perhaps why the writer feels the need to endlessly encourage the reader to “believe”). The writing utilizes many of the literary devices that are still employed by top-notch authors. These include the use of symbolism, poetic language, fleshed-out characters, protagonists versus antagonists, and benchmarks that feel like chapter markings. There is also a clear driving narrator for the tale, who in a stroke of literary masterwork withholds his identity until the very end, referencing himself simply as “the disciple Jesus loved” throughout the text. The timeline of events is rearranged as needed, entire stories that are key drivers of the synoptic gospels are startlingly excluded, and the amount of talking Jesus does explodes.
Despite all the artistic license that seems to be taken here (or perhaps because of it) John becomes the great clarifier of the gospel message. The author is in some ways like a movie director who takes a well-known film franchise and presents a remake. Whereas the synoptics present a very human Jesus, this gospel makes it clear that Jesus is no-doubt divine. While others leave a fair amount of room for questioning, John proclaims Jesus’ identity repeatedly. The Jesus of the synoptics is quite often terrestrial, while the Jesus here is quite overtly heavenly. At the same time, the relationships in this book become more personal and relatable. John centers his book on the importance of belief in Jesus as the Christ, while the others focus on the Kingdom of God coming into the world.
Now, John’s attempt to clarify the gospel message has come at a hefty price over the centuries. This book has horribly been religiously weaponized against Jewish people repeatedly. However, an honest and thorough reading of this book should lead any conscious observer to see that the Jews are not meant to be maligned or dehumanized. The overly zealous authorities of Jesus’ day (often presented as “the Jews” here) are used as antagonist foils to advance the narrative and reveal Jesus’ identity.
Notably, the gospel writer bookends the story with a Jewish authority who is a humble follower of Jesus! Nicodemus is among the first to believe in Jesus. He then briefly appears midway through the book to stand up to his colleagues in support of Jesus. And, in the end, he is there when Jesus is killed on the cross and is the one who makes sure Jesus receives a proper, respectful burial. Nicodemus is faithful to Jesus from the beginning to the end of this book. We should always remember this when reading other passages in John that may seem to suggest a disdain for Jewish people. (John 3:1-21, 7:40-52, 19:38-42)
The gospel narrative of John reminds us that our understanding is limited. There are always more angles of our faith to explore and consider. There is always more to be clarified. We should read this gospel with proper hindsight and understanding. The Church Calendar, in an overarching sense, centers most of our time around the three other synoptic gospels, and strives to help us take proper dosages of John’s text. This allows us to see Jesus fully, as both human and as God’s Beloved One. So that we in turn can see and work towards the Kingdom of God coming into the world and also believe fully in Jesus the Christ, our Savior and Lord.
Relevant Reformation 