One of the things he did was edit and promulgate the Fourth Gospel on behalf of the Beloved Disciple. Not, apparently the BD himself. It could just as well have transpired in the nearby town of Bethany and this need not even be an account of the Passover meal. He knew what he was talking about in regard to both the earliest and latest of the Gospels. Were John son of Zebedee and the Beloved Disciple the same person? In view of the fact that this Gospel places some stress on the role of eyewitness testimony (see especially Jn. The art of choice comes from a West coast artist […], The John Wesley Fellows Meeting at Candler---- The Senior Fellows, Guns and Religion--- Enough is Quite Enough, Revival 2011--- At My Home Church in Charlotte, The John Wesley Fellows Meeting at Candler---- The Art of Theology. Hopefully now, we can begin to do so. Somewhere very near the end of John’s own life, Papias had contact with this elderly John. I am still unconvinced by the attempts of Lincoln and others to suggest that the author drew on earlier Gospels, particularly Mark. Surely not a Galilean fisherman. 13 was Lazarus. Lazarus is spoken of as one whom Jesus loved (John 11:3), but so are his sisters (John 11:5). Who could he have been to have such access? It was not intended to be handed out as a tract to the non-believer but nevertheless its stories were meant to be used orally for evangelism. Jn. However, Joseph of Arimathea wasn’t one of the twelve, but he is called a disciple (Jn 19:38). I think he may have known of such Gospels, may even have read Mark, but is certainly not depend on the Synoptic material for his own Gospel. No early writer identifies the Beloved Disciple with Lazarus. It is notable as well that Eusebius reminds us that Papias reflects the same chiliastic eschatology as is found in the book of Revelation, something which Eusebius looks askance at. If the author is a Judean follower of Jesus and is not one of the Twelve, and in turn is sticking to the things he knows personally or has heard directly from eyewitnesses this is understandable. It is noteworthy that Martha is named first. The story of Jesus and the Beloved Disciple is a beautiful and intriguing love story, well worth being treated as serious literature and appearing between covers of its own. vs. 2 and 7– the Beloved Disciple could certainly be one of the two unnamed disciples mentioned in vs. 2). 12 indicates it happens in the house of Mary, Martha, and Lazarus in Bethany. But it is not enough to say that the author was an eyewitness to explain its independence and differences from the earlier Synoptic Gospels. It is perfectly clear from a comparison of 11. This I think neatly explains all of the various factors involved in our conundrum. On the back of the cab window was a bumper sticker saying ‘Guns and religion. 3.39-3-7) who is distinguished by Eusebius himself from the John in question. ( Log Out /  Eccl. Furthermore, there is absolutely no emphasis or real interest in this Gospel in the Twelve as Twelve or as Galileans. Change ), You are commenting using your Facebook account. Why has our author varied the title at this juncture, if in fact it was a pre-existing title for someone outside the narrative? Furthermore, the readers were aware of a rumor that he wouldn’t die, based upon Jesus’ prophecy to him (not based upon the idea he had already been resurrected), which again presupposes that they were familiar with his identity. It is clear he was a friend of Jesus and the apostles, for Jesus referred to him as, “Our friend Lazarus” (Fourth gospel 11:11). ( Log Out /  5) of course the old problem of the fact that the Synoptics say all the Twelve deserted Jesus once he was taken away for execution, even Peter, and record only women being at the cross, is not contradicted by the account in Jn. Such a line of thought makes perfectly good sense if the Beloved Disciple had already died once and the second coming was still something eagerly anticipated when he died. (John 11:1-6, 14-15; 12:9-11). If the Beloved Disciple took Jesus’ mother ‘unto his own’ home (it is implied) this surely suggests some locale much nearer than Galilee, for the Beloved Disciple will show up in Jerusalem in John 20 immediately there after, and of course Mary is still there, according to Acts 1.14 well after the crucifixion and resurrection of her son. 20 before Peter? Why is the final editor of this material in such angst about denying that Jesus predicted that the Beloved Disciple would live until Jesus returned? There is another good reason to do so as well. This identification of BD= Lazarus in fact not only clears up some conundrums about this story, it also neatly clears up a series of other conundrums in the Johannine Passion narrative as well. This brings us to John 11.3 and the phrase hon phileis . This brings us to Jn. I have told the story of Ed Robb and AFTE  this past Fall on the blog so I will not repeat it. It was the custom in this sort of dining that the host would recline with or next to the chief guest. For example: 1) it was always problematic that the BD had ready access to the High Priest’s house. Of course, you know where I?m going with this. 6) There is the further point that if indeed the Beloved Disciple took Mary into his own home, then we know where the BD got the story of the wedding feast at Cana—he got it from Mary herself. We need not choose between the public form of wisdom discourse found in the Synoptics (i.e. Jesus had gone with his disciples “beyond Jordan into the place where John at first baptized.” (John 10:40.) The growing recognition of the Judean provenance and character of this Gospel. This counts against both the theory that John of Patmos was John of Zebedee and the theory that the latter wrote the Fourth Gospel. While there are good reasons for supposing that the Beloved Disciple was not John the son of Zebedee (see here), the view that he was Lazarus also raises difficulties. One more thing. He could have had access to Caiphas’ house, being a high status person known to Caiphas’ entourage. anson’s disease did exist in the first century A.D.). There is one more factor in play. A preponderance of the evidence indicates Lazarus was the “other disciple” because: They had the identical relationship with Jesus. 2. In Jn. Citium is, also, where Lazarus is believed to have died. Witherington argues that John the Elder wrote the Gospel using the recollections of Lazarus, but John’s Gospel is clear that the BD himself wrote it (John 21:24).2, 2. When we couple this with the fact that our author seems to have some detailed knowledge about the topography in and around Jerusalem and the historical particulars about the last week or so of Jesus’ life (e.g. Although Jesus clearly had a close relationship with Lazarus and refers to him as “our friend Lazarus” when speaking about him to the rest of the disciples (John 11:11), prior to being mentioned in this passage Lazarus has not been mentioned before and after Jesus rides into Jerusalem in the very next chapter, Lazarus is not mentioned by name again. … 19 if in fact the Beloved Disciple, while clearly enough from Jn. However, the Gospel of John seems to presuppose that its readers were aware of the identity, for an unspecified “we” assures the readers that the testimony of this figure is reliable: “This is the disciple who testifies of these things, and wrote these things; and we know that his testimony is true.” (John 21:24, NKJV). THE HISTORICAL FIGURE OF THE BELOVED DISCIPLE IN THE 4TH GOSPEL, I. In the first place Papias does not attempt to claim too much, even though he has great interest in what all the apostles and the Twelve have said. But this solution is unlikely. But the point I am making is that the 4th gospel does present enough information to make it possible that Lazarus was a disciple of Jesus "from the beginning." This was bound to change his worldview, and did so. He is never spoken of as a “disciple” which may have denoted someone that followed and travelled with Jesus.

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