John Zebedee
- James Collazo
- Apr 12, 2020
- 6 min read
Updated: Nov 12
Introduction
John, son of Zebedee (Hebrew: Yochanan ben Zavdai / Greek: Iōannēs ho tou Zebedaiou), was born around AD 3 in the Roman client kingdom of Galilee. He worked as a fisherman in Bethsaida with his brother James, Peter, and Andrew, serving Jewish and Gentile customers along the Sea of Galilee. When Jesus called them to be apostles, John and James brought their ambitious spirit with them. Jesus called them the "sons of thunder" (Greek: boanerges, G993, from Aramaic ben and regesh, H1123 / H7285) because they once sought positions of honor in God's kingdom (Mark 3:17, 10:35–37). They were also known for their zeal, as seen in their desire for God to punish the Samaritan villages that rejected Jesus (Luke 9:54). Conversely, the Hebrew name Yochanan (H3076, "John") means "God has been gracious."
Whom Jesus Loved
John did not refer to himself directly in his gospel. Instead, he called himself the "disciple whom Jesus loved" (John 13:23, 19:26, 21:7, 21:20), using the Greek verb agapaō (G25) to emphasize the depth and steadfastness of this bond. This usage may highlight that John was one of the few apostles who stayed with Jesus during the crucifixion (John 19:26–27). He also used the verb phileō (G5368) once to suggest a brotherly connection (John 20:2).
John may have called himself the "beloved disciple" out of humility and a desire to honor Jesus; yet, he also identified so closely with him that he wrote from the perspective of a relationship rather than personal ambition. Known early on as the "son of thunder," John increasingly influenced God's kingdom, though not in the ways he first expected. Through Jesus, he learned that true strength comes not from hierarchy or political power but from compassion for God and for others, even if it means risking death (John 15:13). Many scholars refer to John as the "apostle of love" because agapē (G26, "preferential love") is central to his writings. Motivated by love and concern for others' salvation, he concludes his gospel with these words: "This is the disciple who testifies concerning these things and who wrote them down. We know that his testimony is true" (John 21:24).
Leonardo da Vinci (1452–1519) painted his famous Last Supper during the Italian Renaissance. Despite the fourteen centuries separating Jesus and da Vinci, many people—consciously or subconsciously—picture this scene when reading John's gospel. This detail can cause readers to misunderstand John 13:23: "One of them, the disciple whom Jesus loved, was reclining next to him." The Greek text expresses a more intimate connection: Ēn anakeimenos heis ek tōn mathētōn autou en tō kolpō tou Iēsou hon ēgapa ho Iēsous. The New International Version translates kolpos (G2859)—which literally means bosom, lap, or hollow—as "next to him." In ancient times, dining tables were low, and people reclined with their feet turned outward. For John to rest in Jesus' bosom, he lay his head on Jesus' chest between his arms. Among Jews, this gesture signified loyalty and trust, not romance. Luke 16:23 describes the afterlife using the image of "Abraham's bosom." In this context, John shows that Jesus fulfills the role Abraham played as the way to God's kingdom.
John the Evangelist
The New Testament includes five books traditionally attributed to the apostle John. Contemporary scholars debate whether he wrote all or any of them. Still, the early church fathers agreed that John authored the fourth gospel and the first of the three Johannine letters. They disagreed, however, about the authorship of the other two letters and Revelation (Eusebius, Church History 3.24). The anti-Marcionite prologue to John also states:
The gospel of John was revealed and given to the churches by John while still in the body, just as Papias of Hieropolis, the close disciple of John, related in the exoterics, that is, in the last five books. Indeed, he carefully wrote down the gospel as John dictated it. But the heretic Marcion, after being condemned by him because he was teaching the opposite of what he did, was expelled by John. But [Marcion] had brought writings or letters to [John] from the brothers who were in Pontus.
Each of the four canonical gospels shows that John was not only one of the twelve apostles but also part of Jesus' inner circle alongside Peter and Andrew. He witnessed Jesus' entire three-year ministry before Jesus called eight other men to join the twelve. John was with Jesus when he agonized over his passion in Gethsemane, though Peter and Andrew also fell asleep (Mark 14:37–41). Jesus entrusted John, the only apostle who stayed with him during the crucifixion, with the responsibility of caring for his mother, Mary (John 19:26–27). These experiences made him a pivotal witness to Jesus' life and teachings.
In the Acts of the Apostles, John frequently ministered alongside Peter to Jews and Samaritans across the Near East (Acts 1:8, 8:1–14, 9:31, 15:3). Although Paul mentions John only once, he recognizes him as one of the three "pillars" of the early church in Jerusalem, along with James and Peter (Gal. 2:9). John's ministry continues to influence our faith today, primarily through the evangelistic message of John 3:16: "For God so loved the world that he gave his one and only Son, that whoever believes in him shall not perish but have eternal life." He also explained why he wrote his gospel account: "Not that I accept human testimony; but I mention it that you may be saved" (John 5:34).
Conclusion
John most likely spent his later years, from about AD 70 to 100, in the Roman province of Asia, primarily associated with the church in Ephesus. He completed his gospel around AD 90 and wrote the three letters bearing his name between AD 90 and 100. John composed his final work, Revelation, while a political prisoner on the island of Patmos, likely finishing it around AD 95–96 during the reign of the Roman emperor Domitian (r. AD 81–96). Scholars connect the Johannine writings to the communities and historical context of Ephesus and other cities in Roman Asia (modern-day Turkey). For example, all seven churches addressed in Revelation were on the same letter carrier route (Rev. 1:11; see "A Saga of Seven Churches"). Early tradition strongly supports John's authorship of Revelation: Irenaeus of Lyon (c. AD 130–201) affirmed it explicitly (Against Heresies 3.11), and this view remained largely uncontested until the third century, when Dionysius of Alexandria (c. 200–265) raised questions about it.
Early church tradition indicates that John did not suffer martyrdom like the other apostles but died of natural causes while living out the rest of his life in Ephesus. This idea comes from his own words: "Because of this, the rumor spread among the believers that this disciple would not die. But Jesus did not say that he would not die; he only said, 'If I want him to remain alive until I return, what is that to you?'" (John 21:23).
John lived through some of the darkest times the first-century church faced, and his writings reflect deep themes of persecution, faithful endurance, and eschatological hope. He lived under Nero's violent oppression of Christians (AD 54–68), witnessed the devastation of the First Judeo–Roman War (AD 66–70), and endured the pressures of Domitian's reign. Having seen the world at its worst, John declared, "Amen. Come, Lord Jesus" (Rev. 22:20).
Prayer
Blessed are you, LORD our God; King of heaven and earth. Enlighten your church and guide us through the witness of your apostle John. Teach us to live in the Spirit and truth, love one another, stay faithful, and share the hope of eternal life. Through Jesus Christ our Lord. Amen.
Bibliography
Dunn, James D. G. Neither Jew nor Greek: A Contested Identity. Vol. 3 of Christianity in the Making. Grand Rapids: Eerdmans, 2015.
Eusebius. "Church History." Translated by Arthur Cushman McGiffert. In Nicene and Post-Nicene Fathers, series 2, vol. 1. Edited by Philip Schaff and Henry Wace. Grand Rapids: Eerdmans, 1890.
Irenaeus. "Against Heresies." In Ante-Nicene Fathers, vol. 1. Edited by Alexander Roberts, James Donaldson, and A. Cleveland Coxe. Grand Rapids: Eerdmans, 1885.
Kaiser, Walter C., Jr, and Duane Garrett, eds. NIV Archaeological Study Bible: An Illustrated Walk Through Biblical History and Culture. Grand Rapids: Zondervan, 2006.
Keener, Craig S., and John H. Walton, eds. NIV Cultural Backgrounds Study Bible: Bringing to Life the Ancient World of Scripture. Grand Rapids: Zondervan, 2016.
Pearse, Roger, trans. "The 'Anti-Marcionite' Prologues to the Gospels." Tertullian Project. 2006. [link].
