In spite of its rejection by Marcion and the Alogi, the
fourth Gospel was accepted by most Christians at the end of the
second century as having been written by the Apostle John. In the
present day the preponderating tendency among scholars favours
the traditional authorship. On the other hand the most recent
scrutiny asserts: "Although many critics see no adequate reason
for accepting the tradition which assigns the book to the Apostle
John, and there are several cogent reasons to the contrary, they
would hardly deny that nevertheless the volume is Johannine--in
the sense that any historical element throughout its pages may be
traced back directly or indirectly to that Apostle and his
school."
As regards the date, no more definite period can be
indicated than that suggested by Harnack--between 80, A.D., and
110, A.D. But that it was written in Ephesus is practically
certain, and there is evidence that it was composed at the
request of Elders and believers belonging to the Churches of
Roman Asia.
The special characteristics which render the book unique
in literature are unmistakable, but scarcely admit of brief
expression. It is manifestly supplementary to the other Gospels
and assumes that they are known and are true. The differences
between the fourth Gospel and the other three may be easily
exaggerated, but it must be acknowledged that they exist. They
relate, (1) to the ministry of Christ, and (2) to His person. As
to the former it is impossible to correlate all the references to
distinct events, for whilst the Synoptics appear to contemplate
little more than the life and work of a single year, from John's
standpoint there can scarcely have been less than three years
concerned. As to the person of Christ, it must be owned that
although the fourth Gospel makes no assertion which contradicts
the character of Teacher and Reformer attributed to Him by the
Synoptics, it presents to us a personage so enwrapped in mystery
and dignity as altogether to transcend ordinary human nature.
This transcendent Personality is indeed the avowed centre of the
whole record, and His portrayal is its avowed purpose. Yet whilst
the writer never clearly reveals to us who he himself is, it is
equally manifest that his own convictions constitute the matrix
in which the discourses and events are imbedded, and that there
is nothing in this matrix to render that which it contains unreal
or untrustworthy.