Was the Apostle John (of Patmos) a Jew? Why does John’s gospel suddenly become very critical of Jewish people in John 6:41–70, especially in the narrator’s colorful descriptions of them?

John was in fact a Jew, Lets first look at who John was, John 21:20–24 describes the author of the gospel of John as “the disciple whom Jesus loved,” and for both historical and internal reasons this is understood to be John the Apostle, one of the sons of Zebedee (Luke 5:10).

Date of Writing: Discovery of certain papyrus fragments dated around AD 135 require the gospel of John to have been written, copied, and circulated before then. And, while some think it was written before Jerusalem was destroyed (AD 70), AD 85–90 is a more accepted time for the writing of the gospel of John.

Purpose of Writing: The author cites the purpose of the gospel of John as follows: “But these are written, that ye might believe that Jesus is the Christ, the Son of God; and that believing ye might have life through his name.” (John 20:31).

Unlike the three Synoptic Gospels, John’s purpose is not to present a chronological narrative of the life of Christ but to display His deity. John sought to strengthen the faith of second-generation believers and bring about faith in others, but he also sought to correct a false teaching that was spreading in the first century. The criticism spoken of in John 6:41–70 deals with Jesus pronouncing His deity, those who could not receive it. Its less a passage of criticism by Jesus and more an inability of those who heard Him in the synagogue to accept what He was saying.

“It is the spirit that quickeneth; the flesh profiteth nothing: the words that I speak unto you, they are spirit, and they are life. But there are some of you that believe not. For Jesus knew from the beginning who they were that believed not, and who should betray him”. John 6:63–64

John emphasized “Jesus the Christ” as “the Son of God,” fully God and fully man, contrary to a false doctrine that taught the “Christ-spirit” came upon the human Jesus at His baptism and left Him at the crucifixion.

The gospel of John includes only seven miracles — John calls them “signs” — to demonstrate the deity of Christ and illustrate His ministry. Some of these miracles and stories, such as the raising of Lazarus, are found only in John. His is the most theological of the four Gospels, and he often gives the reason behind events mentioned in the other gospels. The gospel of John shares much about theapproaching ministry of the Holy Spirit after Jesus’ ascension. There are certain words or phrases that create a recurring theme in the gospel of John: believe, witness, Comforter, life — death, light — darkness, I am, and love.

The gospel of John introduces Jesus the Christ, not from His birth, but from “the beginning,” before creation. John calls Jesus “the Word” (Logos) who, as God Himself, was involved in every aspect of creation (John 1:1–3) and who later became flesh (verse 14) in order that He might take away our sins as the spotless Lamb of God (verse 29). The gospel of John includes several spiritual conversations, such as Jesus’ talk with the Samaritan woman that shows Him as the Messiah (John 4:26) and Jesus’ meeting with Nicodemus that explains salvation through His vicarious death on the cross (John 3:14–16). In the gospel of John, Jesus repeatedly angers the Jewish leaders by correcting them (John 2:13–16); healing on the Sabbath, and claiming traits belonging only to God (John 5:18; 8:56–59; 9:6, 16; 10:33).

The last nine chapters of the gospel of John deal with the final week of Jesus’ life. Jesus prepares His disciples for His coming death and for their ministry after His resurrection and ascension (John 14–17). He then willingly dies on the cross in our place (John 10:15–18), paying our sin debt in full (John 19:30) so that whoever trusts in Him will be saved (John 3:14–16). Jesus then rises from the dead, convincing even the most doubting of His disciples that He is God and Master (John 20:24–29).

Connections: The gospel of John’s portrayal of Jesus as the Son of God in the Old Testament is seen most emphatically in the seven “I Am” statements of Jesus. He is the “Bread of life” (John 6:35), provided by God to feed the souls of His people, just as God provided manna from heaven to feed the Israelites in the wilderness (Exodus 16:11–36). Jesus is the “Light of the world” (John 8:12), the same Light that God promised to His people in the Old Testament (Isaiah 30:26; 60:19–22) and which will find its culmination in the New Jerusalem when Christ the Lamb will be its Light (Revelation 21:23). Two of the “I Am” statements refer to Jesus as both the “Good Shepherd” and the “Door of the sheep.” Here are clear references to Jesus in the Old Testament, the Shepherd of Israel (Psalm 23:1; 80:1; Jeremiah 31:10; Ezekiel 34:23) and, as the only Door into the sheepfold, the only way of salvation.

The Jews believed in the resurrection and, in fact, used the doctrine to try to trick Jesus into making statements they could use against Him. But His statement at the tomb of Lazarus, “I am the resurrection and the life” (John 11:25), must have astounded them. He was claiming to be the cause of resurrection and in possession of the power of life and death. None other than God Himself could claim such a thing. Similarly, Jesus’ claim to be “the way, the truth and the life” (John 14:6) linked Him unmistakably to the Old Testament. His is the “Way of Holiness” prophesied in Isaiah 35:8; He established the City of Truth of Zechariah 8:3 when He was in Jerusalem and preached the truths of the gospel. As “the Life,” Jesus affirms His deity, the Creator of life, God incarnate (John 1:1–3; Genesis 2:7). Finally, as the “true Vine” (John 15:1, 5), Jesus identifies Himself with the nation of Israel, who are called the vineyard of the Lord in many Old Testament passages. As the true Vine of the vineyard of Israel, He portrays Himself as the Lord of the “true Israel” — all those who would come to Him in faith (cf. Romans 9:6).

Practical Application: The gospel of John continues to fulfill its purpose of evangelizing the lost (John 3:16 is likely the best-known Bible verse) and is often used in evangelistic Bible studies. In the recorded encounters between Jesus and Nicodemus and the woman at the well (chapters 3–4), we learn much from Jesus’ model of personal evangelism. His comforting words to His disciples before His death (John 14:1–6, 16; 16:33) are still of great comfort in sorrowful times. Jesus’ “high priestly prayer” for believers in chapter 17 is also a source of encouragement for believers. John’s teachings concerning the deity of Christ (John 1:1–3, 14; 5:22–23; 8:58; 14:8–9; 20:28) are helpful in apologetics and provide a clear revelation of who Jesus is: fully God the Son and fully man.

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