John 104 – The Beloved Disciple
09/13/2026
Scripture 1 (Jn. 20:30-31 ESV):
Now Jesus did many other signs in the presence of the disciples, which are not written in this book; but these are written so that you may believe that Jesus is the Christ, the Son of God, and that by believing you may have life in his name.
Scripture 2: (Jn. 21:18-25 ESV)
Truly, truly, I say to you, when you were young, you used to dress yourself and walk wherever you wanted, but when you are old, you will stretch out your hands, and another will dress you and carry you where you do not want to go.” (This he said to show by what kind of death he was to glorify God.)
And after saying this he said to him, “Follow me.”
Peter turned and saw the disciple whom Jesus loved following them, the one who also had leaned back against him during the supper and had said, “Lord, who is it that is going to betray you?”
When Peter saw him, he said to Jesus, “Lord, what about this man?”
Jesus said to him, “If it is my will that he remain until I come, what is that to you? You follow me!” So the saying spread abroad among the brothers that this disciple was not to die; yet Jesus did not say to him that he was not to die, but, “If it is my will that he remain until I come, what is that to you?” This is the disciple who is bearing witness about these things, and who has written these things, and we know that his testimony is true.
Now there are also many other things that Jesus did. Were every one of them to be written, I suppose that the world itself could not contain the books that would be written.
Sermon:
The Gospel of John has been exceptionally weighty. It is filled with historical details and reliable evidences that support Jesus’s claim to deity. This Gospel is an important apologetic for the reasonableness of our Christian faith and for faith in Christ, Himself. Although it contains fewer anechdotal stories from Jesus’s three years of ministry and even fewer examples of Him teaching directly: recording nothing like the “Sermon on the Mount” or His many parables, only presenting His “Upper Room” discourse from the evening before His betrayal; this Gospel presents a very rich and deep systemic theology. But, when it is considered all together, as one unified whole, the theological system within this Gospel strongly and plainly supports the Calvinistic ideas of:
- the complete, or total depravity (the inherent sinfulness) of every human person (2:24-25);
- the predestined, unconditional, and sovereign election to our being adopted as the children of God (1:12-13; 6:38-40; 10:27-30; 17:9-12);
- the applied definite and limited scope of Christ’s atoning sacrifice to “whoever believes in Him”; (3:14-18; 6:40 10:25-28);
- the irresistability of our being regenerated by the Holy Spirit (3:3-8);
- and the preservation and ultimate perseverance unto salvation of God’s children (6:39; 15:1-9; 17:12-16).
But, since this Gospel is so very focused upon details, ignoring most of the broad, sweeping narratives found in the three Synoptic Gospels, it is clear that the other Gospels are necessary complements because of how they provide a background for this Gospel’s narrative context. Clearly, this Gospel was written for believers, to encourage them and to help strengthen their faith because of how heavily it relies upon what they should already know and believe about Jesus Christ.
However, these two conclusions (both the Gospel of John being inherently Calvinistic and beinging intended for existing believers instead of new converts) are ironic because this Gospel is commonly encouraged by Arminians, to be the first book of the Bible to be read because of how they believe it will convince non-believers to trust in Jesus; to show them God’s love (God’s agape), despite not providing the full necessary, biblical context to understand what agape actually is, as compared to the modern, worldly definitions of “love”.
Unfortunately, the people who divided the Bible into Chapters and verses, poorly divided the end of this Gospel. It should not merely be considered verse 25 of Chaper 21, nor is it the whole of Chapter 21. The conclusion of this Gospel actaully begins at verse 30 of Chapter 20 and brings several long-running threads to their terminus.
Previously, we considered the circumstances of Jesus’s third post-resurrection appearance and, we have considered Peter’s restoration and the application of Jesus’s command to “Tend my sheep.”, thereby instituting the basic form of proper church government. Now, we shall consider the third narrative portion of the 21st Chapter: the strange and challenging conclusion of Jesus and Peter’s conversation.
After commanding Peter to “Feed my lambs. … Tend my sheep. … Feed my sheep.” Jesus next informed him, “Truly, truly, I say to you, when you were young, you used to dress yourself and walk wherever you wanted, but when you are old, you will stretch out your hands, and another will dress you and carry you where you do not want to go.”, and I am certain that Peter did not know what to make of it when he heard that.
On the one hand, being dressed and carried around as an older person does not initially sound unreasonable to the modern hearer. We generally expect the elderly to need help (eventually) with the simplest and most basic tasks, especially requiring assistance with their mobility. But, on the other hand, being told that he would be carried “…where you do not want to go.” sounds ominous. Yet I can also imagine an older person being taken many places where they might not want to go. Except here, within the 1st Century Jewish patriarchal culture, Peter would expect to be the patriarch of his own household. There were few authorities who could have imposed upon him: only the civil or religious authorities. Fortunately, the Evangelist explained this remark, “This [Jesus] said to show by what kind of death [Peter] was to glorify God.”.
- While Scripture does not explicitly mention the death of any Apostle apart from James, John’s brother (Acts 12:2), tradition and church history agree that Peter died in Rome: crucified during the reign of Nero. However, the Roman Catholic tradition that he was crucified upside down is entirely implausible because that would have helped hasten his death, and reduce or negate its impact as a spectacle.
- Similarly, history and tradition are also agreed that the Apostle Paul died in Rome: beheaded, not crucified; because he was a Roman citizen, unlike Peter. Paul had rights. Peter did not.
- Their executions are presumed to have occurred during Nero’s violent persecution of Christianity, between 64-67 AD {as Nero committed suicide in 68 AD}. So, the inclusion of this detail supports a later date for the composition of this Gospel’s because it serves as a confirmation of the means by which Peter died. Therefore, it must have been written after Peter’s death.
- Additionally, the Evangelist’s implicit use of the story of Peter’s call from Luke 5, further supports a late composition because it demonstrates his familiarity with that other Gospel and suggesting a potential familiarity with Paul’s epistles.
Then, “Peter turned and saw the disciple whom Jesus loved following them…When Peter saw him, he said to Jesus, “Lord, what about this man?” Jesus said to him, “If it is my will that he remain until I come, what is that to you? You follow me!””. After being told by Jesus how he would die, Peter noticed one of his fellow disciples nearby. He likely assumed that his companion had heard everything that Jesus had just told Peter, and Peter was probably upset over that. Besides, knowing that this was “ the disciple whom Jesus loved”, Peter probably considered him a spiritual rival; someone competing for Jesus’s favor and love; someone he felt like he was losing to. So, he asked Jesus, “What about that guy?”.
But, he did not ask this for the other guy’s sake. Peter asked to feel better about himself. He asked because of his own pride. Peter asked because he wanted to know whether Jesus’s “beloved disciple” was similarly going to suffer an equally terrible end. Yet when Jesus responded, asking “If it is my will that he remain until I come, what is that to you? You follow me!”. Jesus’ core message was really, “Be more concerned about your own self, not him. You follow me! My will for him is not your concern.”. Jesus merely reminded Peter that His will for His followers is His will to worry about.
This exchange reminds us that:
- There is nothing anyone else can do to alter or affect Christ’s will.
- Nobody else, nobody other than God, can bring a person to faith and action.
- No one can prevent another person’s faith or thwart Jesus’s plan for their life.
- Every person can only live and act according to Christ’s will and purpose for them.
It is a critical part of our “Christian Liberty” and our “Freedom of Conscience” that we cannot “bind the conscience” of others (or, have our conscience bound by them)[1]. We can not effectively legislate and enforce Christian morality onto the unregenerate; at least, not for any salvific benefit on their part. Yet biblical, Christian morality rightly should form the basis of and be the foundation for all of our civil legislation because that is God’s foundational law: the Moral Law; the Covenant of Works that all humanity is obligated to obey because of Adam. Suggesting any other moral standard is, by definition, unChristian and sinfully rebellious.
Meanwhile, Jesus’s reply also generated a unique concern among His disciples. The Evangelist explains that, “…the saying spread abroad among the brothers that this disciple was not to die; yet Jesus did not say to him that he was not to die, but, “If it is my will that he remain until I come, what is that to you?””. Jesus’s response created a rumor that the “Beloved Disciple” would never die. Perhaps he would become like Enoch and Elijah, being translated directly into heaven, but probably not. Or, perhaps he would remain on earth patiently waiting for Jesus’s return at the end of all things, becoming now a 2,000 year old Jew. The other disciples assumed that Jesus’ rhetorical question was a statement of implied intent. They wrongly assumed that the “Beloved Disciple” would not die and would remain alive on earth until Jesus Christ returns. So, the Evangelist had to correct the rumor by pointing out that “Jesus did not say to [Peter] that [the disciple whom Jesus loved] was not to die…”. Neither did Jesus actually say that the “Beloved Disciple” would {…remain until [Christ] comes…}. Instead, the Evangelist reminded everyone that Jesus merely asked Peter, “If that is My will then, ‘so what?’”.
But, did they actually make a wrong assumption? The answer depends on who we believe the “Beloved Disciple” is; a question which forces us to consider one of this Gospel’s greatest mysteries: Who is the Beloved Disciple?
The “Beloved Disciple” is the self-admitted writer of this Gospel; plainly claiming to be, “…the disciple who is bearing witness about these things, and who has written these things, and we know that his testimony is true.”. Yet despite claiming to be the Evangelist, they never say who they actually are. Instead, they always referenced themselves in the 3rd person; calling themselves “the disciple whom Jesus loved…”, an ambiguous term that could almost be applied to anyone. It is reasonable to note that, because this referential expression does not appear within this Gospel until Chapter 13, there is a textual criticism hypothesis that suggests the fourth Gospel is an amalgamation or fusion of two earlier, separate Gospel traditions: one focused upon Jesus’s divinity claims and His evidences – the “Signs” Gospel, and one revolving around “the disciple whom Jesus loved…”. But, there is no external, manuscript evidence that supports this thesis. The oldest, most complete manuscript recovered is Papyrus 66 (P66), a document. that is dated to around 200 AD. Furthermore, there are no internal, textual evidence that suggests purposeful revision or authorial harmonization in relation to commonly used terms, grammar, or writing style. Although they never said their name, fortunately, this Gospel provides a lot of contextual clues in to help narrow the search.
First, there are six unique instances when this “disciple whom Jesus loved” is mentioned.
- During the Last Supper (13:23-25).
- At the crucifixion when he was given charge of Jesus’s mother (19:26).
- When he was told by Mary Magdalene about the empty tomb, alongside Peter (20:2).
- When he recognized Jesus standing on the shore and told Peter; recognizing Jesus because of the miracle’s similarity to the miracle He performed when Jesus originally called Peter (21:7; Luke 5).
- When Peter noticed him following near to them and asked Jesus about his future (21:20-21).
- And, when the “Beloved Disciple” claimed to be the composer of this Gospel (21:24).
Meanwhile, there are three candidates commonly suggested for the identity of the “Beloved Disciple”:
- Church history and tradition suggest John, the younger son of Zebedee[2], with the 4th century historian Eusebius specifically naming him as the “Beloved Disciple”;
- some modern academics now like to suggest Lazarus of Bethany[3];
- while conspiracy theorists, gnostic heretics, and writers of popular fiction like The DaVinci Code enjoy blasphemously proposing Mary Magdalene[4].
But, despite their salacious claims, there is no Scriptural justification to seriously consider their two alternatives.
Mary Magdalene is very easy to disprove.
- Despite the claim in the DaVinci Code that Mary was the “Beloved Disciple” who reclined upon Jesus’ breast (John 13:23), an idea which is partly based upon falsely attributed, late written, and heretical gnostic texts, Mark 14:17 makes it clear that only “the Twelve” were present for the Last Supper.
- Although Mary Magdalene is listed among the women present at the crucifixion in Matthew 27:56 and John 19:25, the language Jesus used in verses 26 and 27 of, “Woman, behold, your son!” (Jn. 19:26 ESV) is definitively masculine in both grammar and subject. But that has not stopped some people from still making this claim by suggesting, without any supporting evidence, that her true identity was maliciously hidden by later male editors, working to negate Mary’s influence and contribution to the early church[5].
- Then, on the morning of the resurrection after Mary discovered the open tomb, she ran and told Simon Peter and “…the other disciple, the one whom Jesus loved…” (Jn. 20:2 ESV).
- Therefore, if Mary and the “Beloved Disciple” are repeatedly described as separate persons within the same scene, then logically they cannot be the same person.
Lazarus is similarly easy to disprove, although there is one citation that could support the suggestion {but, only seriously if someone accepts the thesis that John’s Gospel was two separate texts}.
- That lone citation comes from when Lazarus was sick and dying, his sisters sent to Jesus “…saying, “Lord, he whom you love is ill.”” (Jn. 11:3 ESV).
- But after the Evangelist mentioned the Jewish plot to kill him in Chapter 12 (12:10-11), Lazarus is never mentioned (by name) again.
- Even if we apply extraordinary weight to that lone comment, the idea is impossible since Lazarus is never listed among “the Twelve”. Therefore, he would not have attended the Last Supper or reclined with Jesus, that evening.
However, it is much easier to disprove the likelihood of someone being the “Beloved Disciple” than it is to prove it “beyond a reasonable doubt.”. Nevertheless, this Gospel gives enough internal evidence, further supported by the Synoptics and the Book of Acts, to strongly support the traditional attribution to John, with a high degree of probability.
- First, the list of possibilities narrows to twelve because of the Last Supper, then it further narrows to eleven with the betrayal and suicide of Judas.
- Next, the list narrows to seven: between Peter and his fishing partners. But that total narrows to six because there are four recorded interactions between Peter and the “Beloved Disciple”, ruling him out (John 13:24, 20:2, 21:7, 21:20).
- Then, we can narrow the list further if we remove the two unnamed disciples mentioned as being present for that fishing trip (21:2), since they are not specifically noted as belonging among “the Twelve”.
- Thus we are left to choose between: Thomas, Nathanael, James or, John; which gives us a 25% chance to guess correctly.
- Except, Thomas and Nathanael are both less probable candidates because the Synoptic Gospels often describe within the close circle of “the Twelve”, an even closer fellowship between Jesus and three of His disciples: Peter, James, and John (Matthew 26:36).
- Further increasing the probability that the “Beloved Disciple” was one of the two “sons of Zebedee” is the fact that it was their mother who asked Jesus, “Say that these two sons of mine are to sit, one at your right hand and one at your left, in your kingdom.” (Matt. 20:21 ESV) and, their mother was also one of the named women present at Jesus’s crucifixion (Matthew 27:55-56). Her at the cross greatly increases the likelihood that one, or both, of her sons would also have been present with her. That now gives us a 50% chance of correctly guessing who it could be.
- But, the probability of the “Beloved Disciple” being James drops to zero once Acts 12:1-3 is considered. That was his martyrdom, which happened before any Gospel was reasonably written.
- Therefore, John, the younger son of Zebedee, is the only reasonable person to be considered as “disciple whom Jesus loved” and the composer of the Fourth Gospel. This Scripture-based conclusion is further supported by the tradition of the Church and the testimony of the Early Church Fathers: Clement of Alexandria, Irenaeus, and Polycarp; as recorded by the 4th century historian Eusebius.
Therefore, the Gospel of John is a key testimonial confirming the reliability and inerrancy of the three Synoptic Gospels as authoritative Scripture because of how his conclusive, authenticated, Apostolic witness relates to them.
As for the rumor about his longevity, church history records that John was the last surviving Apostle, having survived past the reign of the Emperor, Domitian (81-96 AD)[6], {writing the Apocalypse/Revelation during his exile on Patmos late in his reign}. Whether or not you accept it as a partial preterist fulfillment of Christ’s prophecy on the Mount of Olives (Matthew 24; Mark 13), many people believe that the Roman siege and destruction of Jerusalem in 70 AD was a return of Christ, executing His wrath in act of divine judgment. That interpretation technically fulfills the disciples’ assumption about the “Beloved Disciple”, since John is recorded living beyond that event.
Regardless, now that we may be confident, beyond reasonable doubt, that the Apostle John is the “Beloved Disciple” and the Gospel Evangelist, we may consider this Gospel’s conclusion and its ultimate purpose.
To conclude his Gospel, John wrote at the end of Chapter 20, “Now Jesus did many other signs in the presence of the disciples, which are not written in this book; but these are written so that you may believe that Jesus is the Christ, the Son of God, and that by believing you may have life in his name.”. John explains that Jesus performed “many other signs”, countless other miracles and wonders that he did not record in his Gospel. Making this an implicit affirmation of the Synoptic Gospels where many of those “other signs” are recorded. Then, He plainly tells us why he wrote this Gospel; explaining why he recorded these specific miracles and these specific narratives. He tells us that “…these are written so that you may believe that Jesus is the Christ, the Son of God, and that by believing you may have life in his name.”.
John’s stated purpose for writing this Gospel was so that those who read it and hear it “may believe that Jesus is the Christ, the Son of God”. His goal was for his readers and hearers to be convinced that Jesus is:
- the Christ, God’s Anointed;
- the Son of God and God the Son; and, therefore,
- the LORD, God.
However, that was not his full purpose. He did not write to merely instruct us concerning who this Jesus-person is. He did not write to just simply teach us facts about Jesus. However, these facts cannot reasonably be denied, refuted, or successfully argued against and, although a person may still choose to incorrectly hold an opposed opinion, their stubborn error cannot change the truth.
John hoped that when people knew who Jesus truly is: “by believing”; that as consequence of knowing and understanding who Jesus truly is, they would then trust in Him (that they would receive pisteuo in Him) and therefore, “…have life in his name.”.
So, John’s ultimate intention and hope was:
- that we would know and understand Who Jesus is;
- that we would come to trust Jesus, because of Who He is; and,
- that, because we know Who He is and, because we trust in Jesus Christ, God will give us life eternal;
- that we would receive God’s grace through our faith in Jesus Christ, alone.
Similarly, John ended his first epistle by telling us the very same thing, writing “I write these things to you who believe in the name of the Son of God, that you may know that you have eternal life.” (1 Jn. 5:13 ESV).
However, lest we confuse ourselves about what John was trying to do, we need to pay close attention to both what he actually says and what he does not say.
- John said that “…by believing [we] may have life in his name.”.
- John did not say that {by a person being persuaded or, by them choosing to believe or, by them making a “decision for Christ” shall someone then receive God’s gift of eternal life.}
- Similarly, in his epistle, he said that those “… who believe in the name of the Son of God…may know that [they] have eternal life.”
Faith comes first. Then, comes the understanding and knowledge about what you have already received: eternal life.
Again, to understand the order properly, we must look back to John Chapter 3 when Jesus told Nicodemus, “Truly, truly, I say to you, unless one is born again he cannot see the kingdom of God.” (Jn. 3:3 ESV). Jesus explained that a person must be “born again”, Greek: anothen, before they can see (meaning: recognize, perceive, know, and understand) the “kingdom of God”: the eternal kingdom or, the land of “eternal life”.
- Regeneration precedes faith and it gives us faith. The work of the Holy Spirit instills faith within us.
- Faith precedes and leads to understanding; to knowing what we believe and in what/Who we are trusting.
John’s purpose in writing this Gospel was not to convert people. He was not trying to convince people to believe in Jesus; although I am sure that his prayer would have been that people would be converted and convinced by the Holy Spirit, through his written Gospel. John wrote to existing Christians. He wrote to existing believers, not to unbelievers and pagans.
John plainly told us that his whole purpose in writing this Gospel was so that we may know. He wanted us to have certainty. He wanted us to be sure that we have received God’s gift of eternal life. He wanted to build up and strengthen our sense of assurance; our assurance of salvation, through faith in Jesus Christ.
- He wanted us to know that we have been adopted by the LORD to be His own chosen, beloved children (1:12-13).
- He wanted us to know that we have been justified by His atoning death on the cross (19:30), through our union with Him (15:1, 4-5).
- He wanted us to know that we are being sanctified by His Holy Spirit (15:26-27; 16:13-15), our Advocate, our Greek: parakaleo.
- He wanted us to know these things so that then, we may enjoy “assurance of God’s love, peace of conscience, joy in the Holy Ghost, increase of grace, and perseverance therein to the end.” (WSC 36)
The Apostle John wrote this for you. He wrote this so that you would know who Jesus Christ is and what Jesus has done for you; that you would believe in and trust Him as the Savior of your life and of your soul; and, that you would live a life of obedience to Him and thus enjoy the life that He has promised and given to you. He wrote this Gospel so that you would know Jesus Christ: the Logos who is Theos and Andros; and therefore, believe in Him.
So, let us all stand and say together what we believe about Christ and what He has accomplished for us, in grace and love.
“In the beginning was the Word, and the Word was with God, and the Word was God. He was in the beginning with God. All things were made through him, and without him was not any thing made that was made. In him was life, and the life was the light of men. The light shines in the darkness, and the darkness has not overcome it.”
“The true light, which gives light to everyone, was coming into the world. He was in the world, and the world was made through him, yet the world did not know him. He came to his own, and his own people did not receive him. But to all who did receive him, who believed in his name, he gave the right to become children of God, who were born, not of blood nor of the will of the flesh nor of the will of man, but of God. And the Word became flesh and dwelt among us, and we have seen his glory, glory as of the only Son from the Father, full of grace and truth.”
“For from his fullness we have all received, grace upon grace. For the law was given through Moses; grace and truth came through Jesus Christ. No one has ever seen God; the only God, who is at the Father’s side, he has made him known.” (Jn. 1:1-5, 9-14,16-18 ESV)
AMEN
[1] PCA BCO 2025, Preliminary Principles 7; WCF 20
[2] Eusebius, Ecclesiastical History, Book 2, Chapter 23
[3] https://medium.com/@alanrudnick/lazarus-not-john-was-the-beloved-disciple-a4723223a16a
[4] Dan Brown, The DaVinci Code;
[5] https://southerncrossreview.org/37/jusino.htm
[6] Eusebius Ecclesiastical History, Book 3, Chapter 18 + 31