The scourging, Pilate's futile endeavour to release Jesus, his political fears, the crucifixion, "behold thy mother," the spear-thrust, the writer's personal testimony, the burial by Joseph of Arimathaea (xix.).
The resurrection, the victory over unbelief: xx.—Mary Magdalene, Peter and the writer at the sepulchre, the writer records his own conviction. Jesus manifests Himself to the Magdalene, to the ten disciples, most of whom had deserted Him, and to Thomas who doubted. Thomas is convinced of the Divinity of Jesus, the writer states that this Gospel was written "that ye might believe."
Epilogue: xxi.—The manifestation of Jesus by the sea of Galilee, the solemn charge to Peter. The editors of the Gospel assert that the author was the beloved disciple.
(John xxi. 24 was probably written by the Ephesian presbyters who knew St. John. The rest of the chapter is evidently by the apostle himself, although, it may have been added at a time later than the rest of the Gospel, which seems to come to an end with the impressive words in xx. 31. The most contradictory hypotheses have been broached by writers who have denied the authenticity of ch. xxi. Some have held that it was added in order to exalt St. John, the apostle of Asia Minor, over St. Peter, the patron of Rome. Others have held that it was added to exalt St. Peter. Those who deny the authenticity of the whole Gospel are compelled to regard ch. xxi. 24 as deliberate false witness.)
St. John's Oral Teaching.—It seems that before St. John wrote his Gospel, he had adapted it to oral teaching. This is shown by the arrangement of facts in combinations of 3, possibly suggested by the 3 manifestations of the Word recorded in the Introduction. There are 3 Passovers recorded, 3 feasts besides the Passovers, 3 journeys to Judaea, 3 discourses on the last day of Tabernacles before the address to believing Jews (viii. 31), 3 sayings from the Cross. If we regard ch. xxi. as added later by St. John, we find in the rest of the Gospel 3 miracles in Judaea, 3 in Galilee, and 3 appearances of the risen Lord.
[1] Apostolic Age of the Church, vol. ii. p. 211. (English translation.)
[2] Dr. James Moffat, Introduction to the Literature of the New Testament, p. 601.
[3] Eusebius, H. E. v. 20. It is worth noting that Dr. Moffat, op. cit. p. 609, admits that "if Irenaeus is correct, his testimony to John the Apostle is of first-rate importance." So he adds, "he must be held to have mistaken what Polykarp said, and to have confused John the Presbyter with John the Apostle."
[4] See Edersheim, Life and Times of Jesus the Messiah, vol. ii. p. 494.
[5] The difficulties which arise from the difference between the history of our Lord's ministry as given by St. John, and by the Synoptists, have been discussed on p. 27, ff.