In this essay submitted as part of his theological studies, Daniel Gullotta explores the historical, social and religious background of John's gospel in an endeavour to describe the environment that led to its formation…

The Gospel according to John truly stands alone in comparison to the synoptic gospels. It differs significantly in numerous ways such as the use of characters and events the other three do not mention, the use of rich symbolism and hidden meanings, and the mystical almost alien way Jesus is portrayed in this gospel[1]. Most scholars regard John's Gospel as the 'spiritual gospel', being more theological than historical, and while this may be true the question remains who was this community that this profound gospel came out of? Who were they and what was their story? What challenges did they face?

When judging the date of the Fourth Gospel, it has always been recognized as the latest of the four gospels. Most scholars agree on a range between 90-100 CE, as this is clued within the text with the references of the expulsion of Christians from the synagogue as well as the deeply evolved and enriched Christology and theology[2]. Another interesting important factor is that within the Gospel, rather than the Romans or demonic forces, the real opponents within this gospel are a group called 'the Jews', a group who refuse and reject time and time again[3]. This conflict within the text is one mirrored outside of it by the evangelist's community. The text suggests that the fourth evangelist's community is one under a lot of stress from their Jewish brothers and sisters, indicating that this community is undergoing a tender separation from Judaism.

	Model of the Second Temple Source: www.ebibleteacher.com

While the history between Christians and synagogue worship has always been recognized as a complex one it is clear that tension between Jewish Christians and Jews continued to heighten after the destruction of the Temple in Jerusalem (70 CE) and the Council of Jamnia (90 CE). Under the leadership of Rabbi Yohanan ben Zakkai, as well as defining the canon of the Hebrew Bible after much debate and discussion, the council raised the issue of those Jews who believed Jesus was the Messiah and continued to worship at the synagogue[4]. While they had been tolerated in part because of their respect of the Law under the leadership of James and Peter, after the destruction of the Temple, the Jews decided to break away with those who acknowledged Jesus as the Messiah[5]. In a way to remove any threats from within and without they created the 'Birkat ha-Minim' (Benediction against Heresies) into the prayer 'Shemone Esre':

For apostates may there be no hope.
And the arrogant kingdom uproot speedily in our days.
May the Christians and the heretics perish in an instant.
"May they be blotted out of the book of the living,
and may they not be written with the righteous" (Ps 69:29).
Blessed art thou, O Lord, who humblest the arrogant.
                  …'Birkat ha-Minim' (Benediction against Heresies)[6]

Now with the Birkat ha-Minim in place and the new empathise on the Law, Christians had become directly threatened by the synagogue. As suggested above, John's community is being expelled from the synagogues because of their belief in Jesus as the Messiah, an action that appears to occur between 80 and 90 CE and one the Fourth Gospel (and only the Fourth Gospel) mentions three times[7].

• His parents said this because they were afraid of the Jews; for the Jews had already agreed that anyone who confessed Jesus to be the Messiah would be put out of the synagogue (Jn 9:22).
• Nevertheless many, even of the authorities, believed in him. But because of the Pharisees they did not confess it, for fear that they would be put out of the synagogue (Jn 12:42).
• "I have said these things to you to keep you from stumbling. They will put you out of the synagogues. Indeed, an hour is coming when those who kill you will think that by doing so they are offering worship to God (Jn 16:1-2)."

In his gospel, the Evangelist also stresses the change from the Law to the new emphasis on Jesus. The Evangelist stresses the divinity of Jesus more than any other gospel does, so much so that he is presented as the Word of God made flesh[8]. A claim made by the Johannine community which would have undoubtedly caused them to be labelled as heretics and completely removed from their Judaic brethren.

Yet the Fourth Evangelist in his gospel, like all of the gospels, gives hope and support to his community.

While in the face of a parting of the ways from Judaism, the Evangelist urges and encourages his community to have faith and to believe that Jesus is the Messiah, the Son of God. The Evangelist in his writings attempts to inspire his community to maintain their belief during this troubled time and to defend themselves from the attacks of the Jews. The Evangelist affirms that they are the true sons and daughters of Abraham, despite what the synagogues might say and that their faith has not been forgotten or done away with but rather renewed and reaffirmed[9]. It is not they, who are blind and are being removed, but rather the Jews who deny Christ who are the blind ones and it is they who are being moved away from.

The truth has set them free.

REFERENCES:
1. David Rensberger, The Gospel according to John Introduction. NRSV Bible (San Francisco: Harper Collins Publishers, 1989) 1814-1815.
2. N.T. Wright, The New Testament and the People of God (London: SPCK, 1992), 411.
3. Rensberger, The Gospel according to John Introduction, 1814-1815.
4. Fr. Frederic Manns, John and Jamnia: How the Break Occurred between Jews and Christians (Jerusalem, Francisan Printing Press, 1988), 25.
5. James D.G. Dunn, Jews and Christians: the parting of the ways (Durham: Wm. B. Eerdmans Publishing Co. 1989), 4-11
6. Dunn, Jews and Christians, 7.
7. F. J Moloney. The Gospel of John. Sacra Pagina 4. (Collegeville: Liturgical Press, 1998), 1-3.
8. Robin Griffith-Jones, The Four Witnesses (San Francisco: Harper Collins Publishers, 2000), 297-307.
9. Manns, John and Jamnia, 50-51.

Daniel Gullotta is a student at ACU National, studying a Bachelor’s degree in Theology. He is a convert to the Anglican Church and a member of MEC's Youth Ministry in the Anglican Diocese of Brisbane.

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©2007 Daniel Gullotta

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