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John: A Symbolic Gospel
The Gospel of John is the fourth Gospel in the series and stands out as an exceptional work both in literary and theological terms. It is a delightful book that seems simple but is deeply rich, with profound theology born from careful reflection. Our Eastern Orthodox brothers and sisters call John ‘O theologos,’ the greatest theologian, who contemplated God in the flesh; the Logos became flesh and was encountered by the disciples, including John. This encounter ignited a spiritual experience of the divine mystery. Such an experience allowed him to explore the depths of the Spirit.
One of the ancient commentators on the Gospels, Clement of Alexandria, a great Teacher of the third century, states: “John, seeing the other evangelists exposed ‘ta zomatica,’ the human, physical, material things related to the historical existence of Jesus, composed one ‘ewanguelium pnaumatikon,’ a spiritual gospel. The tradition calls the Gospel of John a ‘spiritual gospel’; however, it is not easy to explain in what sense it is ‘spiritual.’”
Spirit is not opposed to matter; it is the life of God, the penetrating intelligence of the Lord, and the wisdom of the Spirit. Therefore, this spiritual text aims to deepen understanding of the facts; it does not dismiss them but explores them further, examining them from a theological perspective and delving into their depths to uncover the most profound message.
In this way, it is spiritual because it reflects the reality represented by the historical event of Jesus. Therefore, we can use a more appropriate term for our modern context and call the Gospel of John “symbolic.”
The term ‘symbolic’ is meaningful, originating from ancient tradition, and signifies the union of one thing with another. Let’s examine the word ‘Syn – bolon’; as a Greek term, it has two parts: the preposition ‘syn,’ meaning ‘together,’ and ‘bolon,’ which derives from the root verb ‘balo’ — to put or throw. Therefore, symbolism involves merging one thing with another to create unity.
An interesting part of old orphanages is that preserved objects are still split in half and used by parents who bring a child there. For example, a handkerchief with embroidery, cut in two, was placed beside the child; it’s understood that the other half was brought by the father. For instance, in Florence, at the Hospital of the Innocents, someone trying to identify a child would use half a handkerchief as proof of identity, since putting both halves together would form the complete one. Think of putting together a puzzle with many tiny, insignificant pieces; with patience, you can create a picture of a specific figure. It’s similar to a mosaic: many pieces work together to make a beautiful image. If we take apart the mosaic and examine each piece—like where the gold tiles come from or what minerals are in the blue and red ones—we might lose sight of what the mosaic truly means. That’s not the right way to study a large mosaic.
It’s not about taking apart the pieces but understanding the whole picture. Only by putting the pieces together can the mosaic be understood, along with the message the creator intended to communicate through the details. Therefore, the symbolic meaning lies in the literature, and it is the reader’s duty to piece together what might seem hidden within the text.
The verb derived from ‘symbolon’ is not used by John but by the Evangelist Luke, whouses it only once for Mary, stating that the mother of Jesus kept these things, meditating on them in her heart. A reader encountering the verb ‘meditate’ would never imagine that in Greek, it is: συμβάλλουσα – symbalousa. ‘Conferens’ is the Latin translation: ‘ferens cum’ = putting together. What is meditation? It is precisely this process of putting together all the little details to create a complete picture. When the image is full, the understanding becomes more meaningful and profound.
The reader experiences many details as if they are living through the historical moment. When we meet someone, we learn many details about that person, but what matters is not just analyzing each detail individually, but combining them to see the bigger picture—an image of that person that is both physical and moral. That is how the evangelists re-create the image of Jesus.
In particular, John created a symbolic portrait of Jesus, in which many story details carry meanings that the reader must learn to interpret. The same author, finishing his work at the end of chapter 20, states that he wrote about many signs. This is one of the characteristic terms of the fourth Gospel. After describing the encounter of the risen Lord with the disciples, he writes: “Many other signs Jesus did in the presence of his disciples, that are not related in this book. These are written so that they believe that Jesus is the Messiah, the Son of God, and so that believing they may have life through him” (Jn 20:30).
This conclusion is important because it reveals the author’s purpose. First, John tells us that he has written about the signs Jesus performed. He does not include all of them but selects some. Calling the works of Jesus ‘signs’ means the author wants to show that these events are significant in Jesus’s earthly life and have a deeper meaning. The signs serve as reminders of other things. Naturally, signs are physical but point to a greater truth. If you see footprints on the sand, you see a sign. What is a footprint? It’s just slightly pressed sand, but from its shape, you understand that a person or a dog has passed by, and you can tell the direction they walked. You don’t see the person or even the foot, but by looking at the pressed sand, you realize someone has passed. You imagine it because human intelligence is symbolic and interprets details.
It takes just a split second to process all this mentally. I saw the pressed sand and realized that a man had passed by because, if the sand is shaped this way, it means a boot caused it. But a boot doesn’t walk alone; there must be a foot inside, attached to a leg, which is part of a person. If the foot is large, then the person who passed is big.
It is quick reasoning, but it involves essential steps; it is a symbolic process. Or, as soon as I smell smoke, I understand that something is burning because there would be no smoke if there were no fire burning. Signs are things that bring other things to mind. The smoke brings fire to mind; it reminds me that I forgot about the pot on the fire. I smell smoke through my nose, and what I had forgotten comes to mind. It is a symbolic fact; my brain reasons this way, and the literati who symbolically craft their texts want collaboration with the reader. They are looking for an intelligent reader. Imagine the author winks at you while telling you an action, in which he says: ‘Pay attention, be careful, try to understand what I mean; look in-depth, see more, look back, do you understand the reference?’ The reader becomes alert and reads the text carefully.
John believes that all aspects of Jesus’ earthly life serve as signs of God’s love and reveal how God thinks, acts, and exists in history. Recognizing Jesus as a historical figure and observing his work help us understand what God does. This allows us to see the invisible. The symbolic narrator shows through empirical elements, which go beyond human experience, that Jesus reveals.
The main idea for John is that Jesus is the revealer of the Father. The Logos, the thought, the Word, the eternal wisdom of God made flesh, was experienced by the disciples who encountered, touched, saw, recognized, understood, and even more, they understood God because the Logos made flesh revealed that God is Father. They have shown His gestures, the way of being, thinking, and acting of God. That is why He calls them signs.
It is not the same as a miracle; it is something extraordinary that attracts attention, but it also demonstrates certain things. Therefore, John explains that Jesus performed many signs, but ‘I have chosen only a few; I selected some of them so that you believe.’ The goal of the Evangelist John is to foster the faith of the listeners. Not just to get them to start believing, but to help them continue believing.
The Gospel of John is not a simple proclamation; it is not a basic story, nor is it meant for beginners, but rather a profound text aimed at those with particular literary skill. Because of its spiritual depth, it is not suitable for novices, and since ancient times, the early Fathers of the Church have always said the Fourth Gospel is intended for the mature, for advanced disciples. It is not the first step in knowing Jesus. However, it is essential to continue believing and growing in faith.
The goal of this faith is Jesus as Christ and the Son of God. We see a parallel at the beginning of the Gospel of Mark. He starts by stating the origin of the Good News—that Jesus is Christ and the Son of God. Mark is a gospel written for beginners and catechumens who are just starting to learn about Jesus. The purpose is to show how this affirmation originates: Jesus is Christ, the Son of God.
John is the fourth Gospel; he writes after many years, combines deep insight, and targets the advanced reader, but the goal remains the same: the object of faith is always consistent – Jesus as Christ and Son of God. ‘Christ’ signifies the function; he has the messianic role of a consecrated king; he is God’s official representative. ‘Son of God’ describes the nature, the essence of that man, for he is not just a king, but he is the Son; he is the Son of God. He is God as the Father, fulfilling the messianic mission in a new way than the old prophetsenvisioned.
There is continuity, completion, and remarkable surpassing; there is a truly newness. John, as a Jew, welcomed this Master and understood that he was much more than just a master. He saw his glory; he grasped the essence of his nature; he recognized his divinity; he understood that he is the image of the Father, the Logos that reveals true divinity. He not only makes known but also communicates life.
If you notice, there are two conclusions: ‘So that you believe’ and ‘so that by believing you have life.’ Believing in itself is not the end. It is a passage to reach life in Jesus’ name, in full communion with Him. The objective is to live, live well, and experience a life of fullness. The way to achieve this fullness of life is through faith. This faith is communicated through testimony.
The Gospel of John is a testimony from the beloved disciple. The word ‘witness’ is very meaningful to John. He describes himself as the witness; he was there, the one who saw and shared with others the beauty of his experiences, which form the foundation of everything he understood.
The narration of John is framed between two testimonies: first, he introduces John the Baptist, who testifies about Jesus when he begins his ministry, and later, in chapter 19, when a soldier pierces Jesus’ side after the crucifixion, John, as an eyewitness, gives his testimony: “An eyewitness has testified, and his testimony is true; he knows that he is speaking the truth so that you also may come to believe.”
A parenthesis is a moment when the author steps into the text; it’s a literary intrusion, a bracket in the narration. It provides testimony, looks the reader in the eyes, and says: ‘I am an eyewitness; I saw it, and I tell you so that you can reach a relevant conclusion, and you also believe as I have believed.’ John the Baptist begins his work by witnessing to Jesus. John the Evangelist concludes the Gospel by testifying to Jesus.
The entire story of Jesus is told through the testimonies of two disciples, both named John. However, it is hard to determine which John authored the fourth Gospel because his name isn’t mentioned in the text. The only identifiable figure is the beloved disciple or ‘the witness,’ the one who gives the testimony. Throughout history, people have called this disciple John, the witness, the Evangelist, or the theologian.