Beyond The Basics

Transcript:

Welcome to the Gospel Thread Podcast. My name is Dan Snyder and I’ll be your host as we study the Bible to discover the story of the Gospel spread throughout the Scriptures from Genesis to Revelation.

Well, thank you for joining me for this first episode of the Gospel Thread Podcast. I’m really excited to release this new podcast. If you are familiar with the Beyond the Basics podcast, this is essentially the same podcast. And the Beyond the Basics podcast went through the book of Genesis, chapter by chapter, just like we’re going to do here, showing how each chapter pointed to Jesus.

And I decided to rebrand to The Gospel Thread after finishing the book of Genesis just to help gain a better focus in the show. The focus of each episode, of course, is going to be around the main theme of each chapter, but each episode is going to wrap up by showing how that chapter portrays the gospel as it’s threaded throughout the entire Bible, Old Testament to New Testament. And I want to maintain a little bit better focus on that. And so, I rebranded the title of the podcast.

The format is going to be essentially the same with some slight differences from the original Beyond the Basics podcast. But that’s why we decided to make the change.

So, if you are joining me from the original Beyond the Basics podcast, thank you so much for joining me. Thank you so much for listening. I really, really appreciate all your support. If you’re brand new to hearing this podcast, thank you also for joining me. And I look forward to going through the book of John with you. That’s where we’re going to start out. We’re going to go through chapter by chapter, the book of John.

But first, for those of you who did listen to the Beyond the Basics podcast, And were wondering why it took me so long to release new episodes. It’s been about a year since we wrapped up the book of Genesis. I was hoping to have new episodes out by summer of 2024 and turned out to be a little bit longer than that. It’s been about a year.

First of all, all kinds of life happened in 2024. Won’t get into any details, but early 2024, we made a move. My family and I, from Florida to South Carolina. Had a baby in the house and trying to work extra jobs and make life work, essentially. Just didn’t leave a lot of room for writing episodes and recording.

And so it took me a long time, especially since the book of John is a lot more dense than the book of Genesis, for those of you who are familiar. Takes a lot more time. The chapters are bigger. There’s a lot more detail to get through in the book of John. So it took me a lot longer to start writing new episodes.

In fact, I’m still writing new episodes for the book of John, which is why these episodes are going to be releasing about once a month for now. I’m going to try and release each new episode, the first weekend, the first Sunday of each month until I’m able to increase production a little bit. Maybe then we can go up to once every couple weeks or so, but we’ll have to see.

The other reason why this took quite a bit longer than I anticipated is went through some, shall we say, theological evaluation. If any of you are familiar with the International House of Prayer in Kansas City, I was very involved with houses of prayer externally from the central Kansas City location in various states over the last 15 years in Minnesota and Florida. Very, very much involved in that vision of day and night prayer and worship. Very, very much spent a lot of time listening to Mike Bickle’s teachings.

And now, of course, in 2023, allegations came out that he had been guilty of sexual abuse and misconduct and some pretty nasty things. And it turns out those things are very likely true, those allegations.

So, of course, that sent me down the rabbit hole of evaluating his entire prophetic history that he used to teach, and as well as his theology. And I had to take some time away to evaluate what I believed, what I wanted to hold on to, what I had learned that was incorrect. And I’m still working through that process.

But what I did and what I really took away from that time is learning how to properly approach the scriptures for what it says and try to keep my lens and my biases out of it and just let the Scriptures speak and let the Holy Spirit speak through the words on the page, and took some classes that helped me practice that.

And so, I had to take some time away from writing new episodes because I don’t want to be teaching incorrect theology. I don’t want to be teaching an incorrect approach to the Bible. So, I didn’t want to start writing new episodes until I was comfortable doing that. That also contributed to the delay.

But now I am back at it. And like I said, start releasing about one episode a month. We’re gonna start this week with the introduction to the Book of John. I’m gonna go through the who, the what, the why, the when and the where, along with some other details.

You can, of course, listen to this anywhere you can find podcasts. If you can’t find the show on your preferred podcast platform, let me know and I’ll make sure I get it on there. I want to have it available to as many people as possible. If you’d like a little extra, you certainly can go subscribe on Patreon. I always include extra audio for each episode on Patreon. You can go to patreon.com/thegospelthread subscribe there it’s only four dollars a month and you’ll get extra audio for each episode, usually about 10 to anywhere from 10 to 30 minutes extra. I’ll cut out some audio before I release the free show and and post that free show but the original audio without any cuts will be posted to the Patreon page. So you can access that by subscribing.

You also get early access as soon as these episodes are finished production. I’ll post them on Patreon. You don’t have to wait until the first of each month to get those episodes. You get early access as well as you will get the opportunity to vote on which book of the Bible I go through next. So I’ve got a poll up on the page. I’ve got a few options there. You can cast your vote or what you want to hear after the Book of John. And if you subscribe, you’ll have the opportunity to do that. So you’ll get a little bit of a voice in where we go from here.

So with all that said, long intro. But now let’s get into the Book of John.

So, first we’re going to start off with the authorship. Obviously, if you open up your Bible to John chapter 1, it’s going to say the gospel according to John or the gospel of John, depending on your translation. So, traditionally, we ascribe the authorship to John the apostle, one of the twelve apostles, but the gospel itself is actually anonymous.

Now, there likely was an editor or a group of editors that produced the final version of the gospel that we have today. And those editors, in chapter 21, verses 20 through 24, ascribe the authorship to the disciple whom Jesus loved. And there it says: 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 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.

So you can see in this passage here that there is a disciple whom Jesus loved who wrote these things, and there is a “we” that affirm his testimony, that are confirming that we know that the author’s testimony is true, that this is not a fake, that this is not a forgery. These editors are saying that one of the twelve disciples was the author and that they vouch for the accuracy of the account.

Now, this is the only gospel of the four in the Bible that claims to be an eyewitness account. As I just read in verse 24, it says: This is the disciple who is bearing witness about these things and who has written these things.

The other three gospels do not claim to be eyewitness accounts. So that’s significant.

Now, as I mentioned, church tradition attributes this gospel to the Apostle John. In fact, Irenaeus, who was a second century bishop in France, claimed that John was the author of the book, and he claimed to have been taught by Polycarp, who was taught by John. So, he would have been the second generation removed from the Apostle John, John’s spiritual grandson so to speak. So, he claims that John was the author. Eusebius, Clement of Alexandria, and others all confirmed John as the author as well.

Some additional evidence that John is the author is that the author is very exact with the other disciples’ names except his own. So, John is never mentioned by name. However, he is mentioned by name in the other three gospels. So, that’s significant and makes sense that if he was the author, he may not want to mention his own name.

We can also conclude that an anonymous gospel probably wouldn’t have been accepted by the church at that time unless the author was known, especially considering how significant the differences are from between this gospel and the other three gospels.

If you’re not familiar with how these books, especially the New Testament books, were accepted, essentially, to simplify it, they were passed around from church to church, from city to city. And the ones that became accepted as Scripture were the ones that were passed around everywhere. And if churches read a particular gospel or a particular letter or writing or whatever, decided this is not consistent with the Old Testament, this is not consistent with Jesus’ mission, this is not consistent with who Jesus is, it wouldn’t get passed around, it wouldn’t be accepted.

So for a gospel like this to be passed around and accepted throughout the early church that is anonymous, you know, without an author claiming authorship, probably wouldn’t have happened unless the author had been known. Eespecially one that’s claiming eyewitness, because they wouldn’t have accepted that this is eyewitness unless they knew who the author was. Especially considering that there are other Gospels out there that are claiming to be written by some of the apostles, and those Gospels were rejected. So, we know that Gospels were rejected by the Church, even ones that are signed by apostles. So, for this one to be accepted is strong evidence that it was written by John.

Other internal evidence, of course, we know that John was one of Jesus’ closest friends. We can see that, especially in the book of Matthew, in chapter 17 verse 1, it says: After six days Jesus took with him Peter and James and John his brother and led them up a high mountain by themselves.

This happened several times, where Jesus takes those three with him. Also in Matthew 26 where he takes them to Gethsemane and asks them to pray with him. Those three are clearly very close to Jesus, much closer than the other nine disciples even. So this supports the idea that John was the disciple whom Jesus loved.

Other internal evidence, of course, the author was close with Peter, as we can see throughout the book. So that indicates it would have been either Peter, James, or John. Now, James was killed early in church history, so it probably would not have been him. In fact, we see that in Acts 12, where it tells the story of James being martyred by Herod.

By the way, if you are interested in seeing my notes, I always post my notes. You can see all these scripture references. I know sometimes a lot of people listen while they’re driving or working out. You can’t always necessarily write things down. Sometimes you want to take notes and remember stuff and you can’t. I always make my notes available with scripture references, also citations for my sources, commentaries and other sources that I use so you can look into those as well. That’ll be on the website. You can download those notes. I have everything on the Beyond the Basics website beyondthebasics.blog. For now, that website will remain active. Also, Podbean is the new podcast hosting service and it’s on there as well.

All right. So, that was a long section. The rest, not quite as long. Let’s get into when the book was written.

Traditionally, this was considered to be the last of the four Gospels to be written. In fact, previously it was thought to be written in the second century, so in the 100s AD, until Papyrus 52 was discovered in 1920. And this papyrus was dated no later than AD 25, probably a couple of decades earlier, very early second century papyrus, and it contained fragments of John 18, meaning that the book would have had to have been completed by the end of the first century.

So, it is absolutely certain now that this book is a first century document, not a second century gospel. It is now typically dated to the last two decades of the first century. However, it is difficult because that’s the only gospel that doesn’t rely on the synoptics. The synoptics, of course, being Matthew, Mark, Luke, and John. We can reasonably conclude the dating of the other three gospels because they’re so similar, which one came first, second, and third, et cetera. This one is a little bit more difficult because it’s so different from the other three. It’s difficult to determine what material may have been used from other gospels, what wasn’t, what’s new, et cetera.

So we’ve got two factors that could indicate an earlier date. First, there is no mention of the destruction of the temple or the destruction of Jerusalem in 70 AD. It’s possible that had this been written after 70 AD, that event would have been mentioned. We also see that there is evidence that Peter had been martyred before the gospel was written. As I previously read in John chapter 21, we find out that the author is aware of how Peter died. It says: Jesus said to him, “Feed my sheep. 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.

So that indicates a possible timeline when this book could have been written because Peter died in 64 AD. And if the book doesn’t mention the destruction of Jerusalem it very well could have been written between 64 AD and 70 AD in that span of five or six years. Textual evidence shows likely a late 60s AD authorship and definitely based on known manuscripts that we have, definitely it is first century, not second century.

Where was it written? It was written based on church tradition, probably written in Ephesus, in the city of Ephesus, where John spent a lot of his time. But other possibilities include Syria or Lebanon.

Who was he writing to? Well, the audience is unclear. It’s not exactly clear. Some of the gospel authors such as Luke make their audience very clear. John does not make his audience clear. So if it was written in Ephesus, then likely it was for Christians in Asia Minor, which is modern day Turkey. And a later writing, if this was dated as later in the first century, that would suggest less of a need to establish Jesus as the Messiah because that fact would have already been established in many of the churches, but to address false teaching and unbelieving Jews. Which, as you see throughout the book, the interplay between Jesus and unbelieving Jews is a major theme throughout the entire gospel. So, that’s very, very possible a reason for the writing to address unbelieving Jews.

Now, what is the purpose of the book? Well, the author himself provides the purpose. In John 20, verses 30 through 31, he says: 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.

So he says, “Here’s why I’m writing. I’m going to tell you right now why I’m writing, because I want you to believe. I want you to believe in who Jesus is, why he came, because I want you to have life, eternal life.”

That’s of course one of the biggest themes throughout the book is the connection between believing and eternal life. Now the tense of that last phrase is difficult to translate in English, the phrase, “by believing you may have life in His name.”

That phrase should be, “by continuing to believe.”

This possible mistranslation has caused many people to mistake John as purely evangelistic. Basically, they say what he’s saying is, “You need to believe, and if you believe, you will have life.”

And so, this is why the book of John is very often first recommended to new believers and unbelievers. How many churches have you been to where they say, new believers should start with reading the book of John? Well, I have an issue with this. Not that new believers and unbelievers shouldn’t read the book of John, but the themes in this book are highly complex. It is a much more dense and difficult book, in my opinion, than the other three gospels.

And I believe because of the mistranslation of that last phrase, “By believing you may have life in His name,” If that were translated correctly, to say that by continuing to believe you may have life in His name, that changes the purpose of the book. Now the purpose is to encourage believers to continue in the faith, to not give up, to stay faithful, to not lose heart, but continue to believe because if you continue to believe there is a reward, eternal life.

These Christians in those days lived in a very difficult time, high persecution. It was difficult for them to keep jobs by professing the name of Jesus. It was very common for many of them to lose their lives. And this gospel was written to remind them: This is why Jesus came. This is who Jesus is.

It starts off, he is the word. He was with God and he is God. He does not change. And he came as God in the flesh to dwell with men. That’s how the book starts off. These are highly, highly important concepts to not forget, because when you consider the eternality of who Jesus is and what he did, that makes some temporary persecution a lot easier to deal with.

Now, as I mentioned earlier, John is actually highly Jewish in nature, which suggests at least part of his audience was either Jewish unbelievers or Jewish Christians. And this would, of course, be the evangelistic portion of the book, which would be effective for evangelizing a Jew. If you can show a Jew how Jesus fulfills the Old Testament, then you can get the Jew to believe in Jesus. So, that’s a large purpose of this gospel.

So, let’s break down the gospel a little bit before we study more chapter by chapter and verse by verse. What is the structure?

Essentially, we have two parts to the book with a prologue and an epilogue. That prologue is verses 1 through 18 of the first chapter, which contains some of the highest and most beloved Christology in all of scripture. Some of it I just quoted.

He’s called the Word or the Logos, which has major implications in both Greek and Hebrew. In Greek, that word implies a divine reason, but in Judaism, it would imply God’s power to carry out His will. So, we think of that word as being, and it’s translated, word. So when we think of word, of course, we think of spoken word. The Greek would have thought a little bit deeper, where did that word come from? God’s reason, His thinking, His processes. Whereas Judaism, that meant very specifically, God’s power. God has a will and he has a power to carry out his will. And the logos is God’s power, ability to do what he says he’s going to do.

Now Jesus reveals God to the human race in verse 18. It says: No one has ever seen God. The only God who is at the Father’s side, he has made him known.

It’s a strangely written sentence. The Word, the Logos, Jesus was at the Father’s side. He has now come to make his dwelling among men, and he is the only one who has ever seen God. He has now come to make God known to men. So that’s the prologue.

We’ll actually spend an entire episode on that prologue. I tried to make one episode out of the entire first chapter of John, and it is just entirely too dense, entirely too much to get through in one episode. So we’re going to split up that first chapter into the first 18 verses for the first episode and then the rest of the chapter is going to be the second episode. So that one chapter is actually going to be two episodes.

So starting in chapter 1 verse 19, going through chapter 12 verse 50 is called the Book of Signs. Jesus gave seven signs in these chapters that pointed to His purpose. They’re often associated with a teaching. So we have the water turned to wine in chapter 2, the officials’ son healed in chapter 4, the sick man at Bethesda healed in chapter 5, the 5,000 fed in chapter 6. We see him walking on the water in chapter 6. We see the blind man healed in chapter 9, and then Lazarus raised from the dead in chapter 11. So, those are seven signs that point to his purpose for coming to earth.

So then, starting in chapter 13, through chapter 20 verse 31, we have what’s called the Book of Glory. Now, the reason it’s called the Book of Glory is because glory and glorification is a significant theme in this section. And there are five main parts, which is the Last Supper in chapter 13. We have Jesus’ last words to the disciples in chapters 14 through 16. Then Jesus’ prayer for himself and for his disciples in chapter 17. Then the trial and crucifixion of Jesus in chapters 18 and 19. And then the resurrection of Jesus in chapter 20. So that’s the Book of Glory.

And then we have the epilogue in chapter 21 that was probably added later by an editor. And this includes Peter’s restoration and the identification of the beloved disciple as the author. Again, that information is probably added later by an editor, which is why we call it an epilogue. So that’s the structure of the gospel.

Now, we do have some similarities to the synoptic gospels. We see John the Baptist. We see Jesus calling the disciples. We see Jesus feeding the 5,000. We see the disciples taking a boat across the Sea of Galilee. Peter confesses Jesus as the Christ. We have the triumphal entry, the Last Supper. Of course, we have Jesus’ arrest, trial and crucifixion, resurrection, and appearing to the disciples. Those are all themes or events that are all similar to the synoptic gospels, Matthew, Mark, Luke.

Now, we have several differences from those synoptic gospels, which, if you’re familiar with any of these gospels, I’m sure you’ve noticed, but we have several portions that are omitted. We do not have any parables in the book of John. The vine and the branches in chapter 15 is not typically considered a parable, so that wouldn’t be considered one of them, so there’s no parables. We don’t have Jesus’ transfiguration, there’s no Sermon on the Mount. There’s no temptation of Jesus. We don’t have the Lord’s Prayer or the establishment of the Eucharist. We don’t have any casting out of demons. Those are all things that were omitted from the synoptic gospels in John’s gospel.

We also have a lot of new material. We have Jesus’ early ministry. We have additional trips to Jerusalem. We have Jesus raising Lazarus from the dead and Jesus teaching and prayer in chapters 13 through 17. None of that is included in the other three gospels.

The length of Jesus’ ministry is different in this book. John implies a ministry lasting at least three years. And this is based on how many times he went to Jerusalem for feasts. These were yearly feasts. We can tell time based on these feasts. John, based on those trips to Jerusalem, shows us that his ministry lasts at least three years. And that’s commonly accepted to be the length of his ministry, this is where we get it from, is the book of John. The synoptics appear to only portray a year-long ministry based on how many times they show him going to Jerusalem.

We also have higher Christology in this gospel, which essentially just means the study of Christ or the theology of Christ. High Christology typically refers to a much deeper more nuanced, more in-depth theology. Some examples of that being synoptics begin with Jesus’ birth or baptism, which highlights His humanity, whereas John highlights Jesus’ divinity, both at the beginning and the end of the book. John 1.1 says: In the beginning was the Word, and the Word was with God, and the Word was God.

And then in Chapter 20, verses 26 through 28, it says, eight days later, his disciples were inside again, and Thomas was with them. Although the doors were locked, Jesus came and stood among them and said, “Peace be with you.” Then he said to Thomas, “Put your finger here and see my hands, and put out your hand and place it in my side. Do not disbelieve, but believe.” Thomas answered him, “My Lord and my God.” So we’re seeing John highlight Jesus’ divinity both at the beginning and the end of the book. Of course, we have the seven “I Am” statements that I mentioned referring to God’s name. So those are examples of the higher Christology that is not included in the other three Gospels.

We also have a difference in point of view. The synoptics describe the events as they happened, whereas John seems to reflect on the events as if some time has passed. He provides a lot of commentary. You can see that, and I’ll point that out as we get through these chapters. He gives a lot of commentary on Jesus’ words, on what he sees, what he describes.

An example of John’s reflective point of view is in chapter 2 verses 13 through 17. It says: The Passover of the Jews was at hand and Jesus went up to Jerusalem. In the temple he found those who were selling oxen and sheep and pigeons and the money changers sitting there and making a whip of cords. He drove them all out of the temple with the sheep and oxen and he poured out the coins of the money changers and overturned their tables. And he told those who sold the pigeons, “Take these things away. Do not make my father’s house a house of trade.” His disciples remembered that it was written, “Zeal for your house will consume me.”

So that last sentence there would be commentary on what Jesus said, what his disciples remembered later on based on what Jesus did.

Another example later in that chapter, verses 18 through 22: the Jews said to him, “What sign do you show us for doing these things?” Jesus answered them, “Destroy this temple and in three days I will raise it up.” The Jews then said, “It has taken forty-six years to build this temple and will you raise it up in three days?” But he was speaking about the temple of his body. When therefore he was raised from the dead, his disciples remembered that he had said this and they believed the scripture and the word that Jesus had spoken.

So you can tell a lot of reflection has gone into this. You can see what the author had been meditating on and considering regarding what he had seen and heard in his time with Jesus, and he wrote that down.

Again, if you want a few more examples, you can download the study guide and read through some of these examples. But as we go through the book as well, I’ll point those out. Another difference between the Synoptics and the book of John is Jesus’ speech. The synoptics present Jesus as speaking in parables, short teachings, short sayings, whereas John presents longer dialogue and discourse.

Matthew, of course, you have the Sermon on the Mount, where Jesus teaches for a long time, but they’re short parables, little easy-to-digest sayings, quick phrases that are easy to remember, whereas John portrays Jesus as speaking in longer dialogue, entire paragraphs of discourse. So there’s a difference there.

Last difference between the book of John and Matthew, Mark, and Luke is the eternal emphasis. The synoptics emphasize the kingdom of God along with the future establishment of the kingdom. The kingdom in the first century Jewish mind would have been referring to the established kingdom of the Messiah on the earth, it would have been a future reality. So that’s what the synoptic authors are focused on, is the establishment of the kingdom through the Messiah Jesus.

Now John removes this emphasis and refers to eternal life instead. And by using this phrase eternal life, he brings along with it a present realization of eternal life. You may have heard the phrase realized eschatology. That’s essentially saying that the future kingdom is able to be experienced now. And that’s John’s emphasis. Yes, there is the reality that one day Jesus will return and set up His kingdom over the entire earth. He will rule on the earth. But there is an aspect of that eternal life that we can experience now. John doesn’t want us to wait until the kingdom has come to experience eternal life. He wants us to experience eternal life now. So, that’s another main difference between John and the other three gospels.

So, with that said, a lot of information there. Thank you for listening. I hope you’ll enjoy this study through the book of John. Highly encourage you to sign up, join me on Patreon. If you want to influence what book we study next, you can do that. You can get a lot more information, of course, than what you’re hearing on the free show, patreon.com/theGospelthread.

Otherwise, I would love to hear some feedback. If you want to give me your thoughts, I’d love to hear it. You can find me on social media, the website. Make sure you click subscribe, rate the show, whatever you’re listening on, help spread the word.

Again, the emphasis of this show, today notwithstanding, of course, because this is just an overview of the book, but the emphasis is going to be on the gospel as it is threaded throughout the entire Scriptures, from Genesis to Revelation. If you know someone that doesn’t know Jesus, that may be interested in learning about who Jesus is, why He came, please introduce them to this podcast. My goal is to focus on Scripture, on the gospel, who He is.

If you have been a Christian for 30, 40, 50 years, I’m going to go deep. I’m going to go verse by verse. There’s going to be plenty of themes and ideas that we’re going to explore that go very deep.

So I hope you enjoy it. Continue to join me as we go through the book of John. Thanks and I’ll talk to you next time.

Sources:

Burge, G. (2018, March 23). Who Wrote the Gospel of John? Zondervan Academic. Retrieved April 11, 2024, from https://zondervanacademic.com/blog/who-wrote-the-gospel-of-john

MacArthur, J. (2007). Bible Introductions – John. Blue Letter Bible. Retrieved April 12, 2024, from https://www.blueletterbible.org/Comm/macarthur_john/bible-introductions/john-intro.cfm

Charlesworth, J. H. (1993, February). Reinterpreting John: How the Dead Sea Scrolls Have Revolutionized Our Understanding of the Gospel of John. Biblical Archaeology Society Library. Retrieved April 13, 2024, from https://library.biblicalarchaeology.org/article/reinterpreting-john/

Long, K. (2023, July 11). Unmasking Who Wrote The Gospel Of John. Bartehrman.com. Retrieved April 13, 2024, from https://www.bartehrman.com/who-wrote-the-gospel-of-john/

Strauss, M. (2017, September 20). Who Wrote the Gospels, and How Do We Know for Sure? Zondervan Academic. Retrieved April 13, 2024, from https://zondervanacademic.com/blog/who-wrote-gospels

Mellowes, M. (1998, April). The Gospel of John. PBS. Retrieved April 15, 2024, from https://www.pbs.org/wgbh/pages/frontline/shows/religion/story/mmjohn.html

Strauss, M. L. (2017, September 23). John: The Gospel of the Eternal Son Who Reveals the Father. Bible Project. Retrieved April 15, 2024, from https://bibleproject.com/articles/john-gospel-eternal-son-reveals-father/

Ritsman, D. F. (n.d.). The Gospel of John and the Synoptic Gospels. Biblestudycourses.org. Retrieved April 20, 2024, from https://biblestudycourses.org/john-bible-study-courses-section-1/john-and-the-synoptic-gospels/

Harris, W. H., III (2004, June 24). Major Differences Between John and the Synoptic Gospels. Bible.org. Retrieved April 20, 2024, from https://bible.org/seriespage/2-major-differences-between-john-and-synoptic-gospels

Song Tracklist:

“Ain’t No Mercy Here” – Def Lev

“Golden Days” – Rymdklang Soundtracks

“High Stakes (Instrumental Version)” – Nbhd Nick

“Just Be You (Instrumental Version)” – First Timer

“Free Born Mind (Instrumental Version)” – Gamma Skies

“Enough This Time” – Rockin’ For Decades