John — Introduction & Outline

Though the author of this Gospel does not identify himself, strong testimony from church tradition favors John the Apostle. The earliest church father to state this was Irenaeus (ca. A.D. 130-200), but he had probably learned from Polycarp (ca. A.D. 69-155) who had direct contact with John.

Internal evidence would support John, also. The author was a Jew (1:21; 4:25; 7:15; 8:12; 10:35), more specifically a Palestinian Jew, because he names places in Judea unmentioned in the Synoptics (eg. Cana, 2:1; the pool of Siloam, 9:7; the brook Kidron, 18:1) and is acquainted with the geography of that region. He was not only an eyewitness (1:35; 2:6; 6:5,7,9; 21:24), but appears to have been one of the inner circle of Jesus' disciples (4:33; 9:2; 16:17). It is commonly known that Peter, James, and John composed that inner circle, and from this the choice of authorship can be narrowed to John; It is not Peter because of his mention in 13:22-24 and 21:20-24, and James was martyred too early. Thus the "disciple whom Jesus loved" (21:7) would best fit John the Apostle. There have been suggestions for other authors, but they have been without the strong external and internal evidence of this conclusion.

John was the son of Zebedee and Salome, and the brother of James (Mark 1:19,20; 15:40; Matt. 27:56). He was a fisherman by trade (Matt. 4:21) and became a follower of John the Baptist (1:35,40). Tradition says he ministered, died, and was buried in Ephesus, but not before he was exiled to Patmos and wrote three epistles and the Revelation.

Though some believe John wrote his Gospel as early as A.D. 70, (citing, for example, no mention of the destruction of Jerusalem in A.D. 70), most prefer a later date. There are a number of reasons for this: It was apparently written after the other Gospels, because John assumes a prior knowledge of them (2:1; 3:24; 6:70; 20:17). Also, in church tradition the Gospel is known as the "Fourth" one and is said to have been written when John was an old man (Cf. 21:18,23). Moreover, the Gospel reflects maturity in Christian thought and comprehension. Therefore, the date suggested is somewhat after the dates of the Synoptics and before John's traditional date of death (A.D. 98), or between A.D. 85-95.

Following the tradition that John moved to Ephesus, became the bishop of the church there, and remained until his death, this city is the most likely place of origin for the Gospel. There is no other more reputable tradition.

The audience for which John wrote may well depend on the Gospel's relationship to the Synoptics, which is an area of debate. There are four possibilities usually given. Either he wrote the Gospel to supplement the Synoptics, to interpret them, to supersede them, or to be completely independent of them. The first option is the best because it is obvious John avoids unnecessary duplication of accounts, which assumes a familiarity with the Synoptics. A large amount of that which is absent from the Synoptics would be accounted for if John's material was filled in.

Assuming John's supplementary design and the destination of Matthew, Mark, and Luke (Jews, Romans, Greeks, respectively), a conjecture can be made about John's intended audience. John wrote his Gospel to the church as a whole and to the world at large. This can be supported from the discussion of the occasion and purposes for writing.

There have been many suggestions for the occasion that prompted John to write the Gospel. Some of the major theories propose he wrote against Gnosticism (assumes a date near the second century), against unbelieving Jews, or to correct followers of John the Baptist. Though there may be elements of truth in the last two, there is not enough evidence to make them the dominating force behind the Gospel. The best suggestion is that John wrote to supplement the Synoptic Gospels. This is the testimony of Clement of Alexandria, and agrees with the universal appeal, unique material, lengthy discourses, and interpretative nature of the Gospel. Therefore, the Gospel might well have been written to meet the request of the Asian churches who were familiar with John and wanted a summary of his oral teachings on the life of Christ.

Whatever the specific occasion, John's purpose in writing is explicitly mentioned in 20:31. This verse indicates a two-fold purpose. First, the written account is designed "that you may believe that Jesus is the Christ, the Son of God". The Gospel was intended to bring its readers to saving faith in Christ. A second purpose is then named: "and that believing, you may have life in His name". Here John's purpose is to foster faith from its birth through its growth to its completion. Taken together, faith is not only the prerequisite for a quantity of life, but also the basis for the continuing enjoyment, or the quality, of life. John clearly intends to bring people into the full benefits of divine life, and this includes not only salvation from hell (eg. 3:16; 5:24), but the continual enjoyment of that life in the believer's present existence (eg. 10:10; 17:3).

John 20:30-31 indicates that the Gospel is selective in its design so that it may accomplish its purpose. The signs are accumulated in the first half of the book (chs. 2-12) largely to initiate faith and encourage its development. The next section (chs. 13-17) focuses on the private instruction of the disciples that faith may be completed. The saving work of Christ then completes the Gospel and confirms the faith of those who believe. John's emphasis on the title "Son" or "Son of God" is appropriate for directing faith toward the One who represents the Father and His revelation of divine life to unbelievers and believers.

The manner in which John initiates, develops, and completes the faith of believers is by recording the revelation of the Son of God. First, there is the revelation of the Son of God to the world (1:19-12:50) which precipitates faith and encourages its development. Second, John records the revelation of the Son of God strictly to the disciples in order to bring their faith to completion (13:1-17:26). Then, in the account of the crucifixion and resurrection (18:1-20:31), faith in Christ is confirmed with a revelation of His saving work.

The prologue (1:1-18) serves as an important introduction to the Gospel and its theme of faith. It begins with language that reminds of the Genesis account in which God created life (1:1-5). The Word which was present at creation is characterized here as life and light. The testimony of John the Baptist (1:6-8) introduces faith in the Light as his purpose for ministering. He indicates that the life of God expressed in His Light becomes the possession of those who believe in Christ (1:7). The response to the Light (1:9-13) determines who will partake of the divine life as God's children, and the incarnation of the Word (1:14-18) indicates that faith is a response to the unfolding revelation of the Father through Jesus Christ, His Son. The reader is thus prepared by the prologue to expect the disclosure of God's revelation in the Word made flesh. The prologue also indicates the presence of opposition to God's revelation in the Word (1:5,11), a theme which continues emphatically through the Gospel.

The revelation of the Son of God to the world is the dominating theme of the first division of the Gospel (1:19-12:50). This division highlights first the reception of the Son of God (1:19-4:54), then His rejection (5:1-12:50).

The reception of the Son of God (1:19-4:54) shows the initiation of faith in Christ's first followers as He reveals Himself as the Messiah of Israel and the incarnation of God. John the Baptist's testimony about Jesus begins this section (1:19-34). John testifies that the ministry of God's Son was to take away "the sin of the world" (1:29), yet He must first "be revealed to Israel" (1:31). John witnessed the Father's approval of Jesus though the descending Holy Spirit (1:32-33) and his verdict is "this is the Son of God" (1:34).

Jesus is next received by the first of His disciples (1:35-2:12). Two of John's followers (one is Andrew), Peter, Philip, and Nathanael come to recognize Jesus as the Messiah. Nathanael's confession shows he recognized Jesus as the "Son of God" and the "King of Israel" (1:49). The first miracle at Cana (2:1-12) serves to foster this new faith in the early disciples by revealing the creative powers of the Son of God. It is recorded that "His disciples believed in Him," (2:11) indicating their initial faith had a progressive aspect to it.

John goes on to show how others are receptive to the Son of God and believe in Him (2:13-4:54). In His ministry in Judea (2:13-3:36) Jesus is able to reveal Himself as the Son of God when He cleanses His Father's house, the temple, and predicts His resurrection (2:13-22). Here the opposition of the Jews is noted in contrast to the growing faith of the disciples who see in this the fulfillment of Old Testament prophecy and Jesus' own words (2:17,22). Also, during the Passover, John notes that many believe in Jesus because they saw the signs He did (2:23-25). This faith, though possibly spurious, was at least receptive of Christ's ministry. In a similar way, the reader is left with an open verdict about the faith of Nicodemus (3:1-21). Nicodemus will illustrate the motif of the progression of faith as he reappears later in the Gospel. Here, the account of his curiosity serves to define the saving ministry of the Son of God in its universal aspects. Similarly, John the Baptist (3:22-26) exalts Jesus as the Son of God who extends the offer of eternal life to all who believe (3:36).

Many more are shown to believe in Jesus as He ministers in Samaria (4:1-42). In His encounter with the Samaritan woman (4:1-26) Jesus characterizes His salvation as a free gift of God (4:10). He also uses the occasion to teach the disciples of the opportunity to minister His salvation to all peoples (4:27-38). Later, many Samaritans believe in Jesus as "the Christ, the Savior of the world" (4:39-42). His reception in Galilee (4:43-45) is again positive, but the subsequent healing of the nobleman's son (4:46-54) contrasts the stubborness of the Jews with the openness of the Samaritans. The Samaritans had believed in Christ "because of the word of the woman" (4:39) and "because of His own word" (4:41), but in 4:48 the Jews are rebuked because they needed signs before they would believe. Accordingly, John notes that the healing of the nobleman's son was the second sign Jesus performed (4:54). In this section describing the reception of the Son of God the reader has also seen the seeds of His rejection (3:25; 4:44,48) which is ready to be presented as open opposition.

As the Son of God is revealed to the world, there emerges intense opposition to, and rejection of, His claims (5:1-12:50). The open opposition begins at the feast in Jerusalem (5:1- 47). The healing of the man at the pool of Bethesda (5:1-15) is the third sign and brings objections from the Jews about Sabbath activity. John notes their consequent persecution and plot to kill Jesus (5:16,18). The Jews are enraged by Jesus' claims to be the Son of God which would make Him equal with the Father (5:16-30). Not only does Jesus claim to be equal with the Father, but His offer of salvation extends beyond the Jewish race to whomever believes (5:24). The unbelief of the Jews is emphasized even more in light of Jesus' fourfold witness to His sonship (5:31-47).

The opposition continues in spite of two more signs Jesus performs in Galilee near the Passover time (6:1-71). His fourth and fifth signs are the feeding of the five thousand (6:1- 14) and the walk on the sea (6:15-21). John explains that signs were the reason many followed Jesus (6:2). In the subsequent discourse on the Bread of Life (6:22-59), Jesus will demonstrate that this kind of curiosity about Him does not qualify as saving faith. He observes that many followed because of their physical need for food (6:26), but their spiritual need is the essence of the Son of God's ministry (6:27,29,33,35,40). The Jews take offense at His claims, so Jesus addresses them (6:41-59) reiterating His spiritual provision as the Bread of Life. The conclusion to this long section of discourse shows the different reactions of Jesus' followers (6:60-71).

Many followers turned away (6:60-66) because they had only curiosity, not saving faith. On the other hand, the twelve disciples reaffirm their faith in Jesus as "the Christ, the Son of the living God" (6:67-71). Their confession shows a progression in their infant faith and is a climactic point in the narrative focusing on Jesus' rejection.

The conflict continues and increases during John's account of two feasts in Jerusalem (7:1-10:39). In the period before the Feast of Tabernacles, Jesus' own brothers display their unbelief (7:1-13). At the feast itself, Jesus is the subject of much controversy (7:12). This controversy peaks at the middle of the feast as Jesus teaches in the temple (7:14-36) and results in many of the people believing (7:31) and the Jews attempt to seize Him (7:32). But the most intense dispute over His identity erupts on the last day of the feast after Jesus offers the Holy Spirit to anyone who believes in Him (7:37-53). Interestingly, Nicodemus is mentioned in such a way as to cast him on the side of Jesus. This suggests a progression in his faith, yet lacks an open identity with Christ that would confirm it.

The conflict continues in the period immediately after the Feast of Tabernacles (8:1- 10:21). The account of the woman caught in adultery (8:1-11) reveals the hypocrisy of the Jews and the grace of the Son of God. Jesus then claims to be the Light of the world, which sparks a dispute about the veracity of His claims (8:12-59). This dispute allows the Son of God to continue the revelation of His person. The revelation includes the truths of His departure (8:21- 24), His crucifixion (8:25-29), His power to free from sin (8:30-36), His different fatherhood from the Jews (8:37-47), His power to give life (8:48-52), and most amazingly, His claim to the divine name, "I AM" (8:53-59).

John continues to show the magnitude of opposition through the story of the healing of the man born blind (9:1-41). The story is an illustration of the progression of faith in contrast to the unbelief (blindness) of the Jews. The man whose physical eyes have been opened progressively understands who Jesus is (9:11,17,33,36) until he makes a climactic confession of faith in Christ (9:38). Likewise, the account of the "Good Shepherd" (10:1-21) shows that the Jews had rejected Jesus to the point that they claimed He was demon possessed (10:20). This section also reveals Jesus in His shepherding role as the Savior of Israel and all mankind.

The conflict during the Feast of Dedication (10:22-39) is also intense as the reader can observe two attempts to kill Jesus in light of His direct claims to be God (10:30,33,38). The intensity of the opposition to Christ prepares the reader for the determinative rejection of the Son of God in the last phase of His ministry.

This last phase of Jesus' ministry (10:40-12:50) is a climax of rejection. The section begins with a record of many who believe in Christ as He ministers beyond the Jordan (10:41- 42). Thus John regularly shows how the number of believers grows during this time of opposition. The seventh and last sign of Jesus' ministry, the raising of Lazarus (11:1-46), becomes a "last straw" in stirring the Jews to destroy Jesus. But the narrative is also designed to show how the developing faith of the disciples has reached the point of true loyalty as they decide to follow Christ in the face of danger (11:16). Progression of faith is also observed in Martha's confession (11:21-27). The contrast to progressing faith is the progressing hostility of the Jews as they plot the death of Christ with the approval of the high priest (11:47-57).

The last days of Jesus' ministry (12:1-50) confirms His rejection and anticipates His death at the hands of the Jews. Mary's anointing prepares Him symbolically for burial (12:1-8). In addition, the feelings about Jesus intensify on both sides during His official presentation of Himself as the King of Israel in the triumphal entry (12:12-19). Many worship Him (12:12-13), but the Jews remain indignant (12:19). Jesus subsequently notes that in light of His final rejection, His death is imminent (12:20-36). At this turning point in the Gospel narrative, John summarizes the rejection of Jesus (12:37-41) by noting it is a fulfillment of Isaiah's prophecy.

Likewise, Jesus summarizes His rejection (12:42-50) by indicating the watershed nature of His revelation of the Father. The Son of God has been revealed to the world, and there is no place for neutrality.

That John's Gospel includes in its purpose the encouragement of faith in believers is most evident in the second division in which the reader observes the revelation of the Son of God to the disciples (13:1-17:26). These intimate revelations are designed to strengthen the disciples and teach them foundational Christian truths in light of Christ's return to the Father. Christ teaches service, humility, and cleansing from sin as He washes the disciples' feet during the last supper (13:1-30). Next, He delivers His final discourses (13:31-16:33). The first discourse concerns His departure from the disciples (13:31-38) and includes the giving of a "new commandment" (13:31-38), the explanation of the way to the Father (14:1-14), and the promise and explanation of the Holy Spirit's ministry (14:15-31). Another discourse seems to form around the theme of Jesus' relationship to the disciples (15:1-16:15). He teaches about the importance of the intimacy of abiding in Him (15:1-11), their relationship to one another (15:12- 17), their relationship to the world (15:18-25) and their rejection (15:26-16:4), and the work of the Holy Spirit (16:5-15). The final discourse appears to be centered upon His approaching death and resurrection (16:16-33). The instructional division ends with Christ's prayer for Himself, the disciples, and those yet to believe (17:1-26).

It is interesting in this division that the disciples are told to believe (13:19; 14:1).

This demonstrates John's concept of faith as that which is not only necessary for salvation, but also for sanctification. In Christ's absence faith will become the means of contact with Him and of accomplishing His work in the world. This section thus represents a crucial time of instruction for the purpose of giving the disciples further revelation about the Son of God in order to increase their faith.

The third and final major division focuses on the crucifixion and the resurrection of the Son of God (18:1-20:31). The arrest (18:1-11), the trials (18:12-19:16), and the crucifixion (19:17-37) continue to present Jesus as deity (18:6,36-37; 19:19,37). These sections also represent the final rejection of Israel's King by the Jews. Moreover, the faith of the disciples is at low ebb as they scatter and Peter denies Christ. The only glimmers of faith come in the burial sequence (19:38-42) as Joseph of Arimathea and Nicodemus claim Jesus' body and bury Him.

This final mention of Nicodemus illustrates how his faith has fed on the unfolding revelation of the Son of God throughout the Gospel until he makes this visible expression of allegiance.

The resurrection (20:1-31), however, brings to a climax the positive confession of faith in Jesus as the Son of God as Thomas is told "Do not be unbelieving, but believing" and subsequently states "My Lord and My God!" (20:27-28). Thomas' faith is confirmed as a result of the fullness of the revelation of the Son of God in His resurrection from the dead. This final confirmation of the disciples' faith in Christ is appropriately followed by the purpose statement for the Gospel (20:30-31).

The epilogue (21:1-25) concludes John's presentation of the progress of faith by focusing on faith's fruit. The fruit of faith is particularly seen in Peter's restoration (21:15-19). If faith can progress from initial belief to bold confession in Peter and the disciples, then Peter's love can grow from phileo- to the more mature expression of faith in agape'. Furthermore, since the word "believe" does not appear in this epilogue, the keynote, as seen in the controversy over the beloved disciple (21:20-23), is "follow Me." Faith will demonstrate itself henceforth by a life of discipleship.

John has shown that Jesus is the Son of God and the Savior of the World. Therefore, He is worthy of faith, and faith expressed secures eternal life and grows to fruition as the believer beholds the revelation of the Son.

1. The Word in eternity and time 1:1-5
2. The testimony of John the Baptist 1:6-8
3. The response to the Light 1:9-13
4. The incarnation of the Word 1:14-18

1. The Revelation of the Son of God to the World 1:19-12:50

   1. The reception of the Son of God 1:19-4:54

      1. John the Baptist testifies about Jesus. 1:19-34

         1. John witnesses to the priests and Levites. 1:19-28
         1. The question about John's identity 1:19-23
         2. The question about John's baptism 1:24-28
         2. John witnesses at Jesus' baptism. 1:29-34
      2. The disciples believe in Jesus. 1:35-2:12

         1. John's two disciples follow Jesus. 1:35-39
         2. Andrew brings Peter to Jesus. 1:40-42
         3. Philip and Nathanael follow Jesus. 1:43-51
         1. Jesus finds Philip. 1:43-44
         2. Philip finds Nathanael. 1:45-46
         3. Nathanael finds Jesus. 1:47-51
         4. The disciples believe at the wedding in Cana. 2:1-12
         1. Jesus changes water into wine. 2:1-10
         2. The disciples believe. 2:11-12
      3. Others believe in Jesus. 2:13-4:54

         1. Jesus ministers in Judea. 2:13-3:36
         1. Jesus cleanses the temple. 2:13-22
         1. He drives out the moneychangers 2:13-17
         2. The Jews ask for a sign. 2:18-21
         3. The disciples believe the Scriptures. 2:22
         2. Many believe during Passover. 2:23-25
         3. Jesus witnesses to Nicodemus. 3:1-21
         1. Nicodemus' initial address 3:1-3
         2. Nicodemus' first question 3:4-8
         3. Nicodemus' second question 3:9-15
         4. Jesus explanation of His mission 3:16-21
         4. John the Baptist exalts Jesus. 3:22-36
         1. The baptism of Jesus 3:22-24
         2. The dispute about purification 3:25-26
         3. The exaltation of Jesus over John 3:27-31
         4. The truthfulness of Jesus' testimony 3:32-36
         2. Jesus ministers in Samaria. 4:1-42
         1. He witnesses to the woman at the well. 4:1-26
         1. The journey through Samaria 4:1-5
         2. The request for water 4:6-9
         3. The offer of living water 4:10-14
         4. The revelation of adultery 4:15-18
         5. The discussion of true worship 4:19-24
         6. The revelation of the true Messiah 4:25-26
         2. He witnesses to the disciples. 4:27-38
         1. The disciples' astonishment 4:27
         2. The woman's witness 4:28-30
         3. Jesus' work 4:31-38
         3. He witnesses to the Samaritans. 4:39-42
         3. Jesus ministers in Galilee. 4:43-54
         1. He is welcomed to Galilee. 4:43-45
         2. He heals the nobleman's son. 4:46-54
   2. The rejection of the Son of God 5:1-12:50

      1. The opposition at the feast in Jerusalem 5:1-47

         1. The healing at the pool of Bethesda 5:1-15
         1. Jesus heals the man at the pool. 5:1-9
         2. The Jews question the healed man. 5:10-13
         3. Jesus warns the healed man. 5:14-15
         2. The claim of equality with the Father 5:16-30
         1. The Jews plot to kill Jesus. 5:16-18
         2. Jesus deserves honor like the Father. 5:19-23
         3. Jesus gives life like the Father. 5:24-30
         3. The fourfold witness to Jesus 5:31-47
         1. The witness of John the Baptist 5:31-35
         2. The witness of Jesus' works 5:36
         3. The witness of the Father 5:37-38
         4. The witness of the Scriptures 5:39-47
      2. The opposition during Passover in Galilee 6:1-71

         1. The feeding of the five thousand 6:1-14
         1. The setting on the mountain 6:1-4
         2. The question of enough food 6:5-9
         3. The miraculous distribution of food 6:10-13
         4. The response of the people 6:14
         2. The walk on the sea 6:15-21
         3. The discourse on the Bread of Life 6:22-59
         1. Jesus is followed to Capernaum. 6:22-24
         2. Jesus speaks with the multitude. 6:25-40
         1. He explains the true labor of God. 6:25-29
         2. He explains the true bread of heaven. 6:30-33
         3. He offers the Bread of Life 6:34-40
         3. Jesus speaks with the Jews. 6:41-59
         1. The defense of his claims 6:41-51
         2. The appropriation of His life 5:52-59
         4. The reaction of Jesus' followers 6:60-71
         1. Many disciples turn away. 6:60-66
         2. The twelve disciples remain. 6:67-69
         3. Jesus predicts a betrayer. 6:70-71
      3. More opposition at the feasts in Jerusalem 7:1-10:39

         1. The conflict before the Feast of Tabernacles 7:1-13
         1. Jesus' brothers do not believe in Him. 7:1-5
         2. Jesus explains about the proper time. 7:6-9
         3. Jesus goes secretly to the feast. 7:10-13
         2. The conflict during the Feast of Tabernacles 7:14-53
         1. The middle of the feast 7:14-36
         1. The dispute over Jesus' authority 7:14-18
         2. The dispute over Jesus and the law 7:19-24
         3. The dispute over Jesus' origin 7:25-31
         4. The dispute over Jesus' departure 7:32-36
         2. The last day of the feast 7:37-53
         1. Jesus promises the Holy Spirit. 7:37-39
         2. The people divide over who Jesus is. 7:40-44
         3. The leaders argue over who Jesus is. 7:45-53
         3. The conflict after the Feast of Tabernacles 8:1-10:21
         1. The conflict over the adulterous woman 8:1-11
         2. The conflict over Jesus' claims 8:12-59
         1. He defends His self-witness 8:12-20
         2. He predicts His departure. 8:21-24
         3. He claims the Father's sending. 8:25-29
         4. He claims power to free from sin. 8:30-36
         5. He disputes the Jews' fatherhood. 8:37-47
         6. He claims power to give life. 8:48-52
         7. He claims the divine name, "I AM". 8:53-59
         3. The conflict over the healed blind man 9:1-41
         1. Jesus heals the blind man. 9:1-7
         2. The people question the man. 9:8-12
         3. The Pharisees question him. 9:13-17
         4. The Pharisees question his parents. 9:18-23
         5. The Pharisees question him again. 9:24-34
         6. Jesus teaches on sight and blindness. 9:35-41
         4. The conflict over the Good Shepherd 10:1-21
         1. The illustration of the good shepherd 10:1-6
         2. The Door of the sheep 10:7-10
         3. The Good Shepherd 10:11-18
         4. The division among the Jews 10:19-21
         4. The conflict during the Feast of Dedication 10:22-39
         1. Jesus claims to be one with the Father. 10:22-30
         2. The Jews attempt to kill Jesus. 10:31-39
      4. The opposition in the last phase of ministry 10:40-12:50

         1. Jesus with John beyond the Jordan 10:41-42
         2. Jesus with Lazarus at Bethany 11:1-46
         1. Lazarus becomes ill. 11:1-6
         2. Jesus defends His trip to Judea. 11:7-16
         3. Lazarus' sisters meet Jesus in Bethany. 11:17-37
         1. Martha meets and talks with Jesus. 11:17-27
         2. Mary meets and talks with Jesus. 11:28-37
         4. Jesus raises Lazarus from the dead. 11:38-44
         5. The Jews respond. 11:45-46
         3. The plot in Jerusalem 11:47-57
         1. The Jews question what to do about Jesus. 11:47-48
         2. Caiaphas prophesies about the nation. 11:49-53
         3. Jesus evades the Jews. 11:54-57
         4. The last days of ministry 12:1-50
         1. Mary anoints Jesus in Bethany. 12:1-8
         2. The Jews plot to kill Lazarus. 12:9-11
         3. Jesus triumphantly enters Jerusalem. 12:12-19
         4. Jesus announces the hour has come. 12:20-36
         1. The visit of the Greeks 12:20-22
         2. The announcement of His death 12:23-26
         3. The Father's approval of His death 12:27-33
         4. The question about His death 12:34-36
         5. John summarizes Jesus' rejection. 12:37-41
         6. Jesus summarizes His rejection. 12:42-50
2. The Revelation of the Son of God to His Disciples 13:1-17:26

   1. The last supper 13:1-30

      1. Jesus washes the disciples' feet. 13:1-20
      1. The example of serving one another 13:1-11
      1. He begins to wash the disciples' feet. 13:1-5
      2. He corrects Peter. 13:6-11
      2. The teaching about serving one another 13:12-20
      1. He admonishes them to serve one another. 13:12-17
      2. He predicts His betrayal. 13:18-20
      2. Jesus identifies Judas as the betrayer. 13:21-30
   2. The final discourses 13:31-16:33

      1. On Jesus' departure 13:31-14:31

         1. He announces His departure. 13:31-38
         1. The nearness of His glorification 13:31-33
         2. The new commandment to love 13:34-35
         3. The prediction of Peter's denial 13:36-38
         2. He explains the way to the Father. 14:1-14
         1. The way to the Father 14:1-6
         2. The revelation of the Father 14:7-11
         3. The answered prayer 14:12-14
         3. He explains the ministry of the Spirit 14:15-31
         1. The promise of the Spirit 14:15-18
         2. The indwelling of the Father and the Son 14:19-24
         3. The teaching ministry of the Spirit 14:25-26
         4. The pronouncement of peace 14:27-31
      2. On Jesus' relationship to the disciples 15:1-16:15

         1. The disciples' relationship to Jesus 15:1-11
         1. The vine and the branches 15:1-8
         2. Abiding in His love 15:9-11
         2. The disciples' relationship to one another 15:12-17
         3. The disciples' relationship to the world 15:18-25
         1. The fact of the world's hatred 15:18-20
         2. The reason for the world's hatred 15:21-25
         4. The disciples' coming rejection 15:26-16:4
         1. The testimony of the Spirit 15:26-27
         2. The prediction of persecution 16:1-4
         5. The work of the Holy Spirit 16:5-15
         1. The necessity of Jesus' departure 16:5-7
         2. The convicting work of the Spirit 16:8-11
         3. The revealing work of the Spirit 16:12-15
      3. On Jesus' death and resurrection 16:16-33

         1. His use of figurative speech 16:16-24
         1. The quandry over "a little while" 16:16-18
         2. The promise of sorrow turned to joy 16:19-22
         3. The promise of answered prayer 16:23-24
         2. His use of plain speech 16:25-33
         1. His going to the Father 16:25-28
         2. The disciples' expression of faith 16:29-30
         3. His victory over the world 16:31-33
   3. The intercessory prayer 17:1-26

      1. Jesus prays for Himself. 17:1-5
      2. Jesus prays for the disciples. 17:6-19
      1. Their reception of His word 17:6-8
      2. Their security 17:9-13
      3. Their sanctification 17:14-19
      3. Jesus prays for all believers to come. 17:20-26
      1. Their unity 17:20-23
      2. Their glorification 17:24-26
3. The Death and Resurrection of the Son of God 18:1-20:31

   1. The Death of the Son of God 18:1-19:42

      1. His arrest 18:1-11
      1. Jesus goes to the Garden. 18:1-2
      2. Jesus confronts Judas and the arrest party. 18:3-9
      3. Peter strikes Malchus. 18:10-11
      2. His trials 18:12-19:16
      1. The trial before Annas 18:12-23
      1. Jesus is led away to Annas. 18:12-14
      2. Peter denies Jesus. 18:15-18
      3. Jesus is questioned by Annas. 18:19-23
      2. The trial before Caiaphas 18:24-27
      1. Jesus is sent to Caiaphas. 18:24
      2. Peter denies Jesus twice more. 18:25-27
      3. The trial before Pilate 18:28-19:16
      1. Pilate's first interrogations 18:28-37
      1. He questions the Jews. 18:28-32
      2. He questions Jesus. 18:33-37
      2. Pilate's attempt to placate the Jews 18:38-19:12
      1. He tries to release Jesus. 18:38-40
      2. He scourges Jesus. 19:1-3
      3. He declares Jesus' innocence. 19:4-7
      4. He questions Jesus again. 19:8-11
      5. He tries to release Jesus again. 19:12
      3. Pilate delivers Jesus to be crucified. 19:13-16
      3. His crucifixion 19:17-37
      1. He is crucified. 19:17-18
      2. Pilate writes a title for the cross. 19:19-22
      3. The soldiers divide Jesus' garments. 19:23-24
      4. Jesus' mother is committed to His disciple.19:25-27
      5. Jesus dies. 19:28-37
      1. His dying words 19:28-30
      2. His piercing 19:31-37
      4. His burial 19:38-42
   2. The resurrection of the Son of God 20:1-31

      1. The empty tomb 20:1-10
      1. Mary's report to Peter and the disciple 20:1-2
      2. Peter and the disciple's investigation 20:3-10
      2. The appearances of Jesus 20:11-29
      1. His appearance to Mary Magdalene 20:11-18
      2. His appearance to the disciples 20:19-23
      3. His appearance to Thomas and the disciples 20:24-29
      3. The purpose statement of the gospel 20:30-31

1. Jesus' appearance to the disciples by the sea 21:1-23
   1. The great catch of fish 21:1-14
   1. The disciples fish without luck. 21:1-3
   2. Jesus directs them to a large catch. 21:4-6
   3. The disciples come to shore. 21:7-8
   4. Jesus serves breakfast. 21:9-14
   2. Peter's restoration 21:15-19
   3. The controversy over the beloved disciple 21:20-23
   4. John's concluding remark 21:24-25