Christians of the early second century accepted John as the writer of
this account and also treated this writing as an unquestioned part of
the canon of the inspired Scriptures. Clement of Alexandria, Irenaeus,
Tertullian, and Origen, all of whom were of the late second and early
third centuries, testify to John?s writership. Moreover, much internal
evidence that John was the writer is to be found in the book itself.
Obviously the writer was a Jew and was well acquainted with the Jews?
customs and their land. (2:6; 4:5; 5:2; 10:22, 23) The very intimacy
of the account indicates that he was not only an apostle but one of
the inner circle of three?Peter, James, and John?who accompanied Jesus
on special occasions. (Matt. 17:1; Mark 5:37; 14:33) Of these, James
(the son of Zebedee) is eliminated because he was martyred by Herod
Agrippa I about 44 C.E., long before this book was written. (Acts
12:2) Peter is eliminated because he is mentioned along with the
writer at John 21:20-24.
In these closing verses, the writer is referred to as the disciple
?Jesus used to love,? this and similar expressions being used several
times in the record, though the name of the apostle John is never
mentioned. Jesus is here quoted as saying about him: ?If it is my will
for him to remain until I come, of what concern is that to you?? (John
21:20, 22) This suggests that the disciple referred to would long
survive Peter and the other apostles. All of this fits the apostle
John. It is of interest that John, after being given the Revelation
vision of Jesus? coming, concludes that remarkable prophecy with the
words: ?Amen! Come, Lord Jesus.??Rev. 22:20.
Although John?s writings themselves give no definite information on
the matter, it is generally believed that John wrote his Gospel after
his return from exile on the island of Patmos. (Rev. 1:9) The Roman
emperor Nerva, 96-98 C.E., recalled many who had been exiled at the
close of the reign of his predecessor, Domitian. After writing his
Gospel, about 98 C.E., John is believed to have died peacefully at
Ephesus in the third year of Emperor Trajan, 100 C.E.
As to Ephesus or its vicinity as the place of writing, the historian
Eusebius (c. 260-342 C.E.) quotes Irenaeus as saying: ?John, the
disciple of the Lord, who had even rested on his breast, himself also
gave forth the gospel, while he was living at Ephesus in Asia.? That
the book was written outside Palestine is supported by its many
references to Jesus? opponents by the general term, ?the Jews,? rather
than ?Pharisees,? ?chief priests,? and so forth. (John 1:19; 12:9)
Also, the Sea of Galilee is explained by its Roman name, Sea of
Tiberias. (6:1; 21:1) For the sake of the non-Jews, John gives helpful
explanations of the Jewish festivals. (6:4; 7:2; 11:55) The place of
his exile, Patmos, was near Ephesus, and his acquaintance with
Ephesus, as well as with the other congregations of Asia Minor, is
indicated by Revelation chapters 2 and 3. |
