Distinctive features of John's gospel
There are twenty-seven personal interviews recorded in the book, showing John's concern for individuals. Thirty-four individuals are mentioned in the book, twenty-three are named, eleven are unnamed.
John's characteristic vocabulary
John uses very characteristic vocabulary, which is found in the gospel, his three letters and in Revelation. This includes: life and eternal life, light and darkness, believe, abide, witness and testimony, truth, Jesus as the Son of God, the Word (Logos), glory and glorified, Jesus the one sent by God, and Jesus describing God as the Father.
John makes great use of contrast. He is very black and white, with no grey areas between. A person is either in the darkness or in the light. His contrasts include: light and darkness, truth and falsehood, life and death, love and hatred, faith and unbelief, the world and the disciples.
He also uses imagery, often taken from everyday life, to communicate spiritual truth: the temple for Jesus' body (2:19), the new birth (3:3), the wind for the Holy Spirit (3:8), the bride and bridegroom, used by John the Baptist (3:29), the harvest (4:35), the lamp = John the Baptist (5:35), the bread of life (6:35), the living water, the Holy Spirit (7:37-38), night and day (9:4), the shepherd (10:1-18), the door (10:7-9) and the vine (15:1-7).
John, like Mark, puts in explanations for non-Jewish readers: Rabbi, which means teacher (1:38), Messiah, which means Christ (1:41), Cephas, which means Peter (1:42), and Jews have no dealings with Samaritans, not using same vessels (4:9).
John also makes other comments and explanations. It is often difficult to distinguish the words of Jesus from John’s explanations. He explains the words of Jesus to the reader, from the perspective of looking back after the crucifixion (2:21-22, 7:39, 12:33). He comments on what Jesus knew (2:24-25, 6:61,64). He points out the misunderstanding of the Jews (7:22, 8:27), and of the disciples (11:13). He comments on the motives of Judas and the Pharisees who would not confess their faith publicly (12:6,43).
Confusion between the physical and the spiritual
John records many conversations Jesus had with various individuals. In these the conversation often continues at two different levels. Jesus is speaking spiritually, but the person is understanding him physically. The result is confusion!
To Nicodemus (ch 3), Jesus says, “You must be born again” (or from above) (3:3), but Nicodemus understands this as being born physically (v4). To the woman at the well (ch 4), Jesus speaks about living water (v10), but the woman is thinking about water from the well (v11); then to the disciples he says (ch 4), “I have food to eat that you do not know about” (v32), when the disciples have just been shopping for food (v31). The Jews are confused over where Jesus comes from (ch 7:25ff), and where he is going. When Judas left the upper room, “it was night” (13:30), both physically and spiritually. The figure of darkness goes out into the darkness. During the trials, Pilate cannot understand the kingship of Jesus (18:33,36, 19:12,15).
John’s use of irony
John makes very strong use of irony throughout his book. The man born blind seems to have greater spiritual insight than the religious leaders of Israel (9:30-33). The Jews are purifying themselves to celebrate the Passover, while concurrently plotting to kill their Messiah (11:55-57) who is foreshadowed by the Passover. They also were trying to remain ritually undefiled while attempting to destroy their Messiah, when they refuse to enter the house of the Gentile Pontius Pilate (18:28). The religious leaders planning to put Lazarus to death after Jesus raised him from the dead (12:10). Jesus’ death on the cross continually being described as being glorified (eg. 17:1).
A Gospel of paradox
John’s Gospel is simple but profound. It is easy to understand and simple enough for anyone to read it, but so profound and complex that it continues to puzzle scholars. It has been compared to a pool in which child can paddle, and in which an elephant can swim. It brings great comfort to every believer, however uneducated. But to those who have spent a life-time studying it, still find it remains a mystery.
The judgement paradox
The gospel of John presents the paradox of Jesus being on trial, but the world be being put on trial by Jesus. The judge of the world is on trial. The world opposed and tried Jesus, but the world is put on trial for its response to Jesus. It is like a giant court-room scene. This is re-enforced by the important theme of witness and testimony to Jesus from: God (5:37), the Spirit (15:26), his works (10:25), the Scriptures (5:39), John the Baptist (1:15), the crowds (12:17), and the disciples (15:27).
The balance between truth and grace
In the prologue, John describes Jesus as being "full of grace and truth" (1:17). In the account of the woman caught in adultery, the Pharisees were using the woman to trap Jesus, if he showed mercy he would break the law, if he did not show mercy he would disappoint the people. Again Jesus showed the perfect balance between grace and truth, by saying, "Go and sin no more" (v11), she had to acknowledge her sin, but was also given new life.