St. Irenaeus (martyred about the year 80 A.D.) in writing about this Gospel stated, `Last of all, John, too, the disciple of the Lord who leant against His heart, himself brought out a Gospel while he was in Ephesus.“ This is the first authentic testimony to the authorship of the fourth Gospel. St. Irenaeus. As a boy had known St. Polycarp, Bishop of Smyrna and one of St. John’s disciples. The tradition was widespread in the second and third centuries.
In the Gospel itself, we can find evidence to support this tradition. Many characteristics show that the author was a Palestinian Jew, an eye-witness of Jesus’ life, a beloved disciple of Jesus, familiar with Jewish customs ad with a clear knowledge of Palestine and Jerusalem itself. The author knows personalities in Christ’s ministry who are not mentioned in the other three Gospels: Nathanael , Nicodemus, Lazarus, Malchus. He includes details such as the number of water pots at Cana, the maker of Jesus’ tunic, and the exact distances between places mentioned.
A careful study of the Gospel shows signs of editing. For instance there are two endings to the Gospel itself, one in Chapter 20 and one in Chapter 21. Several speeches are reported twice (perhaps so that nothing of importance be lost.)
Scripture experts consider the Gospel of St. John to be his own account of significant events in the life of Christ selected to bring out His mission. The objective is stated explicitly in Chapter 20:30-31. To this basic oral or written account, a disciple has added a few other events and has sometimes duplicated speeches which he heard John narrate as mentioned above. It is this disciples’ Greek edition of John that we now posses. The disciple’s contribution is little more than his Greek and some reorganization . John may have supervised the basic text. The minor additions and reorganizing would have been done after his death.
This Gospel is characterized by ideas current in certain sections of Judaism that are also reflected in the Essene documents discovered in 1947 at Qumram (Dead Sea scrolls), e.g. contrasting pairs: “light-darkness,” “truth-lies,” “angel of light-angel of darkness.” Also the Gospel is concerned about bringing out the significance of Christ’s life and all that He did and said. John often speaks of “signs” – their meaning , hidden at first, would be understood only after Christ’s glorification. And this Gospel is interested deeply in worship and sacraments. It relates the life of Jesus to the Jewish liturgical year and associates His miracles with the principal Jewish feasts which are used to punctuate the narrative.
Thus, on the basis of Jewish feasts, the Jerusalem Bible suggests the following plan for the Gospel:
Prologue: ”In the beginning…”(1:1-18).
I. First week of the messianic ministry Jesus revealed as Messiah. The week ends with the first miracle at Cana (1:19-2:11).
II. First Passover with its accompanying events, ending with the second miracle at Cana (2:12-4:54).
III. Sabbath of the paralytic, `Christ cures the man at Bethesda pool (5:1-47)
IV. The Passover òf the bread of life miracle of the loaves and subsequent discourse (6:1-71).
V. The Feast of Tabernacles with the cure of the man born blind (7:1-10:21).
VI. The Feast of Dedication and the resurrection of Lazarus (10:22-11:54).
VII. Week of the Passion and the crucifixion Passover (11:55-19:42).
VIII. The Resurrection and the week of apparitions (20:1-29).
IX. Appendix concerning the Church and the expectation of Christ`s return (Ch. 21).
This division suggests that Christ not only fulfilled the Jewish liturgy but by doing so brought it to an end.
The portrait of Christ Himself as painted by St. John represents Him as a figure from some other world but nevertheless as someone real and entirely human. Christ is simple and humble even in His risen glory.