Brentwood Baptist Church TNT Fall 2016 Dr. Stephen S. Kim JOHN I. INTRODUCTION 1 Author Like the other three Gospels, the Fourth Gospel does not explicitly state the author. However, both the external and internal evidences strongly support the authorship of John the apostle. Externally, the early church tradition is unanimous in ascribing the Fourth Gospel to the apostle John. The principal witness for the Johannine authorship is Iranaeus in his work Against Heresies, written in A.D. 185. 2 John s authorship of this Gospel is also confirmed by the following Church Fathers: Clement of Rome (c. 95-97); Polycarp (c. 110-150); Papias (c. 130-140); Justin Martyr (c. 150-155); Clement of Alexandria (c. 150-215); and Tertullian (c. 150-220). 3 Internally, the evidence within the Gospel itself, also confirms the authorship of the apostle John. Above all, the author of the Fourth Gospel was an eyewitness of the ministry of Jesus Christ. The author himself claims that he was an eyewitness of the glory of the Lord Jesus 1 For an excellent introduction of the Fourth Gospel, see M. M. Thompson s article, John, Gospel of, in Dictionary of Jesus and the Gospels, ed. Joel B. Green, Scot McKnight, and I. Howard Marshall (Downers Grove, IL: InterVarsity, 1992), 368-83. For a more detailed and extensive introduction, see also Gerald L. Borchert s excellent commentary, John 1 11, New American Commentary, ed. E. Ray Clendenen, vol. 25a (Nashville, TN: Broadman & Holman, 1996), 23-97. For an excellent introduction to the Fourth Gospel, see Andreas J. Köstenberger s Encountering John: The Gospel in Historical, Literary, and Theological Perspective, Encountering Biblical Studies, ed. Walter A. Elwell (Grand Rapids, MI: Baker, 1999). For the best evangelical commentary on the Gospel of John, see Andreas J. Köstenberger s John, Baker Exegetical Commentary on the New Testament, ed. Robert Yarbrough and Robert H. Stein (Grand Rapids, MI: Baker, 2004). 193. 2 D. Edmond Hiebert, An Introduction to the New Testament, vol. 1 (Winona Lake, IN: BMH Books, 1975), 1968), 193. 3 Norman L. Geisler and William E. Nix, A General Introduction to the Bible (Chicago: Moody Press,
2 (1:14), he personally viewed the crucifixion (19:35) and, as a disciple, he wrote this Gospel (21:24). If only Peter, James, and John witnessed Jesus Transfiguration, then, the author has to be one of these three men. However, Peter is mentioned by name (1:41), and James was martyred by the time of this Gospel s composition. This leaves only John the apostle as the possible author. The apostle John was one of the sons of Zebedee. Along with their father and their partners, Peter and Andrew, they fished the Sea of Galilee (Mark 1:19-20; Luke 5:10). Apparently, their fishing business was prosperous enough to have hired help (Mark 1:20). John s mother was Salome, who was probably a sister to Mary, the mother of Jesus (cf. Matt 27:55-56; Mark 15:40; John 19:25). 4 John could have been the disciple of John the Baptist before he began to follow Christ (John 1:40). After following Jesus for over a year, he was selected along with eleven others to be His apostles (Luke 6:12-16). He became part of Jesus inner circle and was allowed to witness events such as the Transfiguration (Luke 9:28), the raising of Jairus s daughter (Luke 8:51), the private moments in the Garden of Gethsemane (Mark 14:33). He was also the only apostle actually to witness the crucifixion (John 19:26). After the church began, John ministered alongside Peter on several occasions (Acts 3:1-4:22; 8:14-17) and became a significant part of the Jerusalem church (Gal 2:9). As an old man he was exiled to the island of Patmos by the Roman government because of his testimony for Christ (Rev 1:9). 5 It is here he wrote the Book of Revelation, the final book of the New Testament. Date The date of the Fourth Gospel has been variously estimated from as early as A.D. 40 to as late as A.D. 140, or even later. However, it cannot be later than Tatian s Diatessaron, into which it was incorporated about the middle of the second century. 6 Furthermore, the discovery of the Rylands fragment in Egypt (Papyrus 457), which preserves a scrap from John 18:31-33, 37-38, shows that John was probably in use in the first half of the second century, which would place 4 Paul N. Benware, Survey of the New Testament (Chicago: Moody Press, 1990), 117. 5 Ibid. 6 Merrill C. Tenney, New Testament Survey, rev. ed. (Grand Rapids, MI: Eerdmans, 1985), 191.
3 the date of composition towards the end of the first century. 7 If John were at Ephesus when he wrote this Gospel, then the most likely date would be A.D. 85-90. Some also argue for this date based on the early Christian history, namely, that John s emphasis on the deity of Jesus Christ and his unapologetic insistence on His preexistence fit the issues the church faced towards the end of the first century. 8 Background Tradition ascribes the place of writing for this Gospel to be Asia Minor, possibly in Ephesus, towards the close of the first century. 9 By that time the Synoptic Gospels had been in written form, and it is possible that the Fourth Gospel was written to supplement the other three, approximately twenty years later. And, if John was quite familiar with the contents of the other three Gospels, then it seems natural for him to create a unique perspective concerning the life and ministry of Jesus Christ. This is evident throughout his Gospel, such as the general omission of Jesus Galilean ministry, the almost total absence of the parables, the definite selectivity in the miracles (cf. 20:30). The purpose of this Gospel is clear as any: Jesus did many other miraculous signs in the presence of his disciples, which are not recorded in this book. But these are written that you may believe that Jesus is the Christ, the Son of God, and that by believing you may have life in his name (20:30-31). Based on these two verses, the purpose of the Fourth Gospel seems to be twofold: first, the Gospel is apologetic. Towards the close of the first century, the church faced much infiltration of false teaching concerning the person of Jesus Christ, as the New Testament epistles indicate. And, this Gospel seems to have been written to present the truth concerning His person. Gromacki is insightful in summarizing this view: Living in a time when the truth of the Incarnation was being attacked by an increasing gnostic element within the church, John wanted to show that Jesus was not merely an 7 J. Carl Laney, John, Moody Gospel Commentary, ed. Paul Enns (Chicago: Moody Press, 1992), 17. 8 D.A. Carson, Douglas Moo, and Leon Morris, An Introduction to the New Testament (Grand Rapids, MI: Zondervan, 1992), 167. 9 Tenney, New Testament Survey, 192.
4 appearance of God or a man in whom dwelt the spirit of Christ. He intended to demonstrate that Jesus was both God and man and that within His single person was a perfect union of the two natures. 10 The second purpose is evangelistic. Having been convinced of Jesus true identity, John wanted his readers to believe on Him and receive the divine gift of eternal life. Therefore, the purpose of the Gospel is both apologetic and evangelistic. However, John s Gospel has another clear purpose, though implicit, namely, to strengthen the believers in their faith. For instance, the well-known Upper Room Discourse was given primarily for His intimate disciples, for the purpose of strengthening their faith during His absence from the earth. And, it is from this discourse that Christians through the centuries have found comfort in their spiritual walk. Thus, the third purpose for writing the Gospel seems to have been didactic or pastoral. 10 Robert G. Gromacki, New Testament Survey (Grand Rapids, MI: Baker, 1974), 134.
5 II. ANALYSIS Theme Jesus Christ, the Son of God (20:31) Outline I. THE INTRODUCTION OF THE SON OF GOD (1:1-51) A. The Prologue Concerning the Son of God (1:1-18) B. The Proclamations Concerning the Son of God (1:19-51) II. THE REVELATION OF THE SON OF GOD TO THE WORLD (2:1 12:50) A. The Revelation of the Son of God to Individuals (2:1 4:54) B. The Revelation of the Son of God to the Nation (5:1 12:50) III. THE REVELATION OF THE SON OF GOD FOR THE DISCIPLES (13:1 17:26) A. The Preparation of the Disciples in His Absence (13:1 16:33) B. The Prayer for the Disciples in His Absence (17:1-26) IV. THE PASSION AND PROOF OF THE SON OF GOD FOR THE WORLD (18:1 20:31) A. The Passion of the Son of God (18:1 19:42) B. The Proof of the Son of God (20:1-31) V. THE EPILOGUE CONCERNING THE SON OF GOD (21:1-25)
6 An Alternative Outline: I. Prologue (1:1-18) II. The Book of Signs (1:19 12:50) A. The Introduction to the Book of Signs The Testimonium (1:19-51) B. The Cana Cycle (2:1 4:54) C. The Festival Cycle (5:1 10:42) D. The Climax to the Book of Signs (11:1 12:50) III. The Book of Glory (13:1 20:31) A. The Farewell Cycle (13:1 17:26) B. The Passion Narrative (18:1 20:31) IV. Epilogue (21:1-25)
7 III. SYNTHESIS The argument of the Fourth Gospel essentially follows the author s purpose statement in 20:31, namely, to prove that Jesus is the Christ, the Son of God. John traces his theme throughout the Gospel by selecting and presenting evidences from the life and ministry of Jesus Christ. John demonstrates his theme through five sections in the Gospel: first, the Introduction of the Son of God (1:1-51); second, the Revelation of the Son of God to the World (2:1 12:50); third, the Revelation of the Son of God for the Disciples (13:1 17:26); fourth, the Passion and Proof of the Son of God for the World (18:1 20:31); and fifth, the Epilogue concerning the Son of God (21:1-25). John begins his Gospel with the Introduction of the Son of God (1:1-51). His introduction of the Son includes a lengthy prologue concerning the Son (1:1-18). John s main emphasis in the prologue is to prove the deity of Jesus Christ through His essence (1:1-5), His witness (1:6-8), His mission (1:9-13), and His manifestation (1:14-18). Jesus is proven to be God the Son through His eternality with the Father, His creation of the world, and as the Giver of life to men. John the Baptist came as a witness to the true light who would give light to the whole world (1:6-8). The mission of the Son would be to reveal the Father to the world (1:9-11) and give life to those who would believe on Him (1:12-13). Furthermore, God the Son, through His incarnation, manifested the Father to the world in comprehensible form (1:14-18). In short, the prologue shows that Jesus has always been God, though He became man at the time of the incarnation. Therefore He was both wholly God and wholly man, or the God-Man. John also witnesses as to the person of Jesus through the proclamations given through the forerunner and Jesus first disciples, commonly referred to as the Testimonium (1:19-51). In this section, there are seven titles that are attributed to Jesus by various witnesses. John the Baptist ascribed Jesus as the Lamb of God, who takes away the sin of the world (1:29). John also attributes the title The chosen of God to Jesus (1:34). Andrew referred to Jesus as the Messiah (1:41). Philip described Jesus as one Moses wrote about in the Law and the Prophets (1:45). Nathanael declared Jesus to be the Son of God and the King of Israel (1:49). Jesus also
8 attributes the self-designated title of the Son of Man (1:51), emphasizing His divine messiahship. In summary, this first section of the Gospel introduces Jesus as the eternal Son of God who stepped into time, in order to reveal the Father, and offer life to those who would believe on Him, through His own sacrificial death. The second section of John s Gospel deals with the Revelation of the Son of God to the world, commonly referred to as the Book of Signs (2:1 12:50). John demonstrates Jesus to be the promised Messiah and the divine Son of God through presenting seven signs which He performed throughout His ministry, both privately and publicly. Jesus revealed Himself first to individuals (2:1 4:54), and then to the world through the nation Israel (5:1 12:50). Jesus revelation of Himself to individuals includes: the revelation to His disciples (2:1-25); to Nicodemus (3:1-21); to John s disciples (3:22-36); to the Samaritan woman (4:1-42); and to the royal official in Galilee (4:43-54). This section of the Fourth Gospel is commonly referred to as the Cana Cycle (Chaps. 2 4), because it is bracketed by the two miracles that take place in Cana of Galilee. The first sign-miracle Jesus performed was for His disciples at the wedding in Cana, which was also the first sign presented by John in his Gospel (2:1-11). John also summarized this miracle as Jesus having revealed His glory (2:11). Following this miracle, Jesus enters the temple and cleanses it from all corruption, and at the same time predicting the miracle of His own resurrection (2:12-25). Jesus also reveals Himself to Nicodemus as the Son of God who came to die for the sins of the world (3:1-21). John the Baptist reveals Jesus as the Son of God, through whose sacrificial death provide the only way to forgiveness and eternal life (3:22-36). The revelation given to the Samaritan woman portrayed Jesus as the Messiah who came not only as the Savior of Israel but of the whole world (4:1-42). Furthermore, the revelation to the royal official in Galilee manifested Jesus as one having the authority to extend life of men (4:43-54). This miracle was also John s second sign in his Gospel. Jesus revelation of Himself to individuals took place during His first year of ministry. However, the remainder of His public ministry centered around His revelation of Himself to the nation Israel (5:1 12:50) and the opposition he faced from the religious leaders of the nation, as John pointed out in the prologue (1:11-12). He revealed Himself to the nation as the Son of God (5:1-47), the bread of life (6:1-71), the light of the world (7:1 9:59), the good
9 shepherd (10:1-42), the resurrection and the life (11:1-57). This section of the Fourth Gospel is commonly referred to as the Festival Cycle (Chaps. 5 10), because the miracles and their attendant contexts take place on and around the Jewish festivals. This cycle begins with an unnamed feast (5:1-47; cf. 5:1), then runs through a year of festivals from Passover (6:1-72; cf. 6:4) through Tabernacles (7:1 10:21; cf. 7:2), Dedication or Hanukkah (10:22-42; cf. 10:22), and then back to Passover (12:1). The third sign Jesus performed was the miracle of healing the lame man near Bethesda. He healed the man on the Sabbath, and this brought much opposition and controversy with the religious leaders. Jesus follows the miracle with a discourse that He is equal with God the Father, which led the Jews to the intent of killing Him, because of blasphemy (5:1-47). Jesus followed this controversy with a miracle of feeding the five thousand, which was the fourth sign, in Galilee, where he delivered the bread of life discourse (6:1-71). John comments that even many of his followers left him after this discourse (6:66). After feeding the five thousand, Jesus performed the fifth sign by walking on the water (6:15-21). Both of these signs were performed by Jesus during the Passover Feast, revealing Himself to be the New Moses who will usher in the eschatological kingdom. These miracles and discourses characterized Jesus second year of ministry. The third year of Jesus ministry was characterized by even more opposition as Jesus revealed Himself as the light of the world (7:1 9:59), the good shepherd (10:1-42), and the resurrection and the life (11:1-57). The sixth sign of Jesus occurred at the Feast of Tabernacles, where He healed the man born blind on the Sabbath (9:1-42), demonstrating that He indeed is the light of the world (8:12). This is followed by Jesus discourse that He is the true shepherd (10:1-42). The seventh and climactic sign was performed by Jesus in raising Lazarus from the dead, where He demonstrated that He was the resurrection and the life (11:1-57). In this section of the Gospel, John s emphasis is not only on the miracles and teachings of Jesus, but also the responses of the people. John makes it clear that as Jesus ministry progressed, the opinion about Him increasingly became polarized. Fewer and fewer people stayed neutral about Him. Jesus was seen as either being from God or He was thought to be an agent of Satan, as the religious leaders attributed (12:1-50). The rejection of Jesus is summarized by John in these words: Even after Jesus had done all these miraculous signs in their presence, they still would not believe in him (12:37).
10 The third section of John s Gospel is the Revelation of the Son of God for the Disciples (13:1 17:26). At this point of Jesus ministry, with His death impending, He turned the focus of His ministry to the disciples. It is here that the well-known Upper Room Discourse (or more accurately, His Farewell Discourse ) as well as Jesus intercessory prayer was given. This section describes the last week of Jesus life He spent with His disciples, highlighted by the night before the crucifixion. That night was spent celebrating the Passover with the disciples. In the Farewell Discourse Jesus prepared His disciples by revealing many truths concerning His departure, the coming of the Holy Spirit, the church, and the disciples relationship with Him (13:1 16:33). He also prayed to the Father for the disciples concerning their unity, sanctification, and protection in His absence (17:1-26). The fourth section of the Gospel is the Passion and Proof of the Son of God for the world (18:1 20:31). In these chapters John describes in detail the crucifixion and resurrection of Jesus Christ. This section is the fulfillment of John s theme that Jesus is indeed the Son of God who came from the Father s side to offer Himself sacrificially for the world, as the Lamb of God. John leaves no doubt here that Jesus allowed Himself to be arrested and crucified, thus demonstrating His willing sacrifice. His whole life had been anticipatory of this day and thus was not a victim of circumstances. This section reveals the height of unbelief on the parts of many such as Judas, the religious leaders, Pilate, and the nation. At the same time, John also reveals the height of belief on the parts of many such as the beloved disciple, the women, Joseph of Arimathea, and Nicodemus. The resurrection of Jesus Christ was John s proof in presenting Him as the Son of God, because only God Himself can resurrect a life, as He Himself predicted (2:19). His appearances to Mary Magdalene, Peter and John, the disciples, and Thomas were to authenticate His claims and thus strengthen them for service. John s proof that Jesus is the Son of God is climaxed with Thomas s exclamation: My Lord and my God (20:28). The fifth and last section of John s Gospel is the Epilogue concerning the Son of God (21:1-25). This section describes the post-resurrection ministry of Jesus Christ. This part of
11 Jesus life is unique to John s Gospel. Jesus first appears to the Seven while they were fishing (21:1-14). His appearance before them must have strengthened their faith significantly. Then Jesus instructs Peter and John emphasizing the necessity of being faithful in the ministry (21:15-23). Jesus here reinstates Peter to His confidence following Peter s denial before the crucifixion. Jesus also predicts the manner of Peter s death while implying that John will live to an old age. John concludes his Gospel by implying that he wrote the Gospel (21:24).
12 IV. NOTES I. THE INTRODUCTION OF THE SON OF GOD (1:1-51) A. The Prologue Concerning the Son of God (1:1-18) 1. His essence (1:1-5) a. in relation to the Father (1:1) 1) His dwelling with the Father in the beginning (1:1a) 2) His distinction from the Father (1:1b) 3) His deity with the Father (1:1c) b. in relation to creation (1:2-3) 1) His superiority through pre-existence (1:2) 2) His superiority through creation (1:3)
13 c. in relation to men (1:4-5) 1) the source of life (1:4a) 2) the revealer of God (1:4b-5) 2. His witness (1:6-8) a. the man (1:6) b. the mission (1:7-8) 3. His mission (1:9-13) a. as the revealer of God (1:9-11) 1) His revelation (1:9) 2) His rejection (1:10-11)
14 b. as the giver of life (1:12-13) 1) the condition for life (1:12) 2) the kind of life (1:13) 4. His manifestation (1:14-18) a. in His incarnation (1:14-15) b. in His revelation (1:16-17) c. in His explanation (1:18)
15 B. The Proclamations Concerning the Son of God (1:19-51) 1. By His forerunner (1:19-34) a. his identity (1:19-28) b. his witness (1:29-34) 2. By His first disciples (1:35-51) a. Andrew and Simon (1:35-42) b. Philip and Nathanael (1:43-51)
16 II. THE REVELATION OF THE SON OF GOD TO THE WORLD (2:1 12:50) A. The Revelation of the Son of God to Individuals (2:1 4:54) 1. The revelation to His disciples (2:1-25) a. at Cana in Galilee (2:1-11) b. at the temple in Jerusalem (2:12-25) 2. The revelation to Nicodemus (3:1-21) a. the way to life stated (3:1-15) b. the way to life explained (3:16-21)
17 3. The revelation to John s disciples (3:22-36) a. the question of John s disciples concerning Jesus (3:22-26) b. the reply of John concerning Jesus (3:27-36) 4. The revelation to the Samaritan woman (4:1-42) a. the setting (4:1-6) b. the conversation (4:7-26) c. the response (4:27-42)
18 5. The revelation to the royal official in Galilee (4:43-54) a. the request (4:43-47) b. the miracle (4:48-52) c. the result (4:53-54) B. The Revelation of the Son of God to the Nation (5:1 12:50) 1. As the Son of God (5:1-47) a. the occasion (5:1-10) b. the objection (5:11-18)
19 c. the discourse (5:19-47) 2. As the bread of life (6:1-71) a. the occasions (6:1-24) 1) Jesus feeding of the five thousand (6:1-15) 2) Jesus walking on the water (6:16-24)
20 b. the discourse (6:25-59) 1) the wrong desire for the bread (6:22-27) 2) the origin of the bread (6:28-33) 3) the identity of the bread (6:34-51) 4) the requirement of the bread (6:52-59) c. the responses (6:60-71) 1) many disciples (6:60-66) 2) the Eleven (6:67-69) 3) Judas Iscariot (6:70-71)
21 3. As the light of the world (7:1 9:59) a. at the Feast of Tabernacles (7:1 8:59) 1) unbelief demonstrated before the feast (7:1-13) a) by His brothers (7:1-9) b) by the multitude (7:10-13) 2) unbelief demonstrated during the feast (7:14-36) a) the teaching of Jesus (7:14-24) b) the response of the multitude (7:25-36) 3) unbelief demonstrated at the end of the feast (7:37-53) a) Jesus invitation to life (7:37-39) b) the responses of the people (7:40-53)
22 4) the parenthesis of the adulteress woman (8:1-11) a) the test of the religious leaders (8:1-6) b) the reply of Jesus (8:7) c) the forgiveness of the woman (8:8-11) 5) the light of the world discourse (8:12-59) a) the testimony of two witnesses (8:12-20) b) the tragedy of unbelief (8:21-30) c) the truth of two origins (8:31-47) d) the timelessness of Jesus (8:48-59)
23 b. at the healing of the blind man (9:1-41) 1) the occasion for the miracle (9:1-2) 2) the declaration as the light of the world (9:3-5) 3) the demonstration as the light of the world (9:6-7) 4) the debate over the miracle (9:8-34) a) by the neighbors (9:8-12) b) by the Pharisees (9:13-34) 5) the delineation of the miracle (9:35-41)
24 4. As the good shepherd (10:1-42) a. the discourse (10:1-18) b. the division over the discourse (10:19-24) c. the delineation of the discourse (10:25-39) d. the departure following the discourse (10:40-42) 5. As the resurrection and the life (11:1-57) a. the resurrection (11:1-44) 1) the request (11:1-3) 2) the reasons (11:4-16) a) for the sickness (11:4-6)
25 b) for the delay (11:7-16) 3) the resurrection (11:17-44) b. the responses (11:45-57) 6. The rejection of Jesus by the nation (12:1-50) a. the preparation of Jesus for His death (12:1-36) 1) the anointing of Mary (12:1-11) a) the faith of Mary (12:1-3) b) the unbelief of Judas (12:4-8)
26 c) the unbelief of the crowd (12:9-11) 2) the triumphal entry (12:12-19) a) the fulfillment of prophecy (12:12-16) b) the frustration of the Pharisees (12:17-19) 3) the prediction of His own death (12:20-36) a) the request of the Greeks (12:20-22) b) the reminder of His death (12:23-26) c) the reason for His death (12:27-36)
27 b. the persistent unbelief of the nation (12:37-50) 1) the reaction to Jesus ministry (12:37-43) 2) the revelation of His Father (12:44-50) III. THE REVELATION OF THE SON OF GOD FOR THE DISCIPLES (13:1 17:26) A. The Preparation of the Disciples in His Absence (13:1 16:33) 1. The discussion after the evening meal (13:1-30) a. concerning their humility (13:1-17) b. concerning Judas betrayal (13:18-30) 2. The discourse in the upper room (13:31 16:33) a. the announcement of His departure (13:31-35)
28 b. the answers to the disciples questions (13:36 14:24) 1) His answer to Peter (13:36 14:4) 2) His answer to Thomas (14:5-7) 3) His answer to Philip (14:8-21) 4) His answer to Judas, son of James (14:22-24) c. the assurance of the Holy Spirit s ministry (14:25-31) d. the admonition for the disciples (15:1 16:6) 1) to abide in Christ (15:1-11)
29 2) to love one another in Christ (15:12-17) 3) to expect persecution in Christ (15:18 16:6) e. the activities of the Holy Spirit (16:7-15) 1) concerning the world (16:7-12) 2) concerning the disciples (16:13-15) f. the additional assurance for the future (16:16-33)
30 B. The Prayer for the Disciples in His Absence (17:1-26) 1. His prayer for Himself (17:1-5) a) concerning His death and resurrection (17:1-3) b) concerning His glorification (17:4-5) 2. His prayer for His disciples (17:6-19) a) their identification (17:6-8) b) for their protection (17:9-15) c) for their sanctification (17:16-19) 3. His prayer for future believers (17:20-26) a) for their unity (17:20-23) b) for their glorification (17:24) c) for their revelation (17:25-26)
31 IV. THE PASSION & PROOF OF THE SON OF GOD FOR THE WORLD (18:1 20:31) A. The Passion of the Son of God (18:1 19:42) 1. His arrest (18:1-11) a. the betrayal of Judas (18:1-9) b. the defense of Peter (18:10-11) 2. His trials (18:12 19:16) a. before Annas (18:12-23) 1) the appearance before Annas (18:12-14) 2) the first denial of Peter (18:15-18) 3) the questioning of Annas (18:19-23) b. before Caiphas (18:24-27) 1) the appearance before Caiphas (18:24)
32 2) the second denial of Peter (18:25) 3) the third denial of Peter (18:26-27) c. before Pilate (18:28 19:16) 1) the first inquiry (18:28-32) 2) the second inquiry (18:33-40) 3) the third inquiry (19:1-11) 4) the compromise (19:12-16) 3. His crucifixion (19:17-27) a. the place of crucifixion (19:17-18) b. the inscription on the cross (19:19-22)
33 c. the division of His clothes (19:23-24) d. the care of His mother (19:25-27) 4. His death (19:28-37) a. the description of death (19:28-30) b. the proof of death (19:31-37) 5. His burial (19:38-42) a. the request of Joseph of Arimathea (19:38) b. the preparation of the body by Nicodemus (19:39) c. the burial of the body by Joseph and Nicodemus (19:40-42)
34 B. The Proof of the Son of God (20:1-31) 1. The discovery of the resurrection (20:1-9) a. by Mary Magdalene (20:1-2) b. by Peter and John (20:3-9) 2. The disclosure of the resurrection (20:10-29) a. to Mary (20:10-18) b. to the disciples (20:19-23) c. to Thomas (20:24-29) 3. The desire of the Gospel (20:30-31) a. the record of the signs (20:30) b. the reason for the signs (20:31)
35 V. THE EPILOGUE CONCERNING THE SON OF GOD (21:1-25) A. The Appearance of Jesus to the Seven (21:1-14) 1. Their discouragement without the Lord (21:1-6) 2. Their encouragement with the Lord (21:7-14) B. The Appearance of Jesus to Peter and John (21:15-23) 1. The charge to Peter (21:15-19) 2. The charge to John (21:21-23) C. The Authorship of the Gospel (21:24-25) 1. His identity (21:24) 2. His limitation (21:25)