John 21:20-24 | Jesus Speaks About The Disciple Whom Jesus Loved

• Verse 20 --

  • This particular phrase (or similar) comes up five times times (Jn. 13:23, 19:26, 20:2, 21:7, and 21:20).

  • This study has consistently said that Lazarus fits the description more than John the Apostle, who traditionally is considered by almost unanimous consent to be the beloved disciple. We will test this theory in the next few verses.

    
    

• Verse 21 --

  • It is hard to know whether this is curiosity or diversion. Is Peter trying to take the attention off himself?

  • Is Peter just curious to know what revelation Jesus would give of this man? We will likely not know until we arrive at Peter's presence.

    
    

• Verses 22-23 --

  • Jesus seems to rebuke Peter, causing us to speculate that Peter's question was diversionary.

  • What Jesus asks is of great interest to our discussion on the identity of the unknown disciple.

    • The words indicate that the disciple could tarry till I come (v. 22). However, the perceived meaning is that that disciple should not die (v. 23).

    • The author clarifies that Jesus did not say He shall not die (v. 23). However, to tarry till I come* *inherently requires that this disciple would not die. In fact, the verb translated tarry is used in Hebrews 7:24, and is clearly used in the sense of living forever.

      • What is interesting is that Jesus had previously said concerning Lazarus, that he that believeth in me, though he were dead, yet shall he live (Jn. 11:25).

      • Then Jesus says that whosoever liveth...shall never die (Jn. 11:26).

      • So we ask:

        • First, was Lazarus dead? (Absolutely).

        • Second, was he raised? (absolutely).

        • Third, Then is it true of him that he shall never die? (Why wouldn't it be?).

          
          

  • While Jesus could have said this about John, it all makes much more sense to say it about Lazarus.

  • So why would the author make a distinction between not dying and tarrying?

    • Logically, he seems to show as a given that this disciple will not die, but the question at hand is whether he will tarry till I come.

    • That is, will this disciple remain on earth (tarry) or will he be ascended and removed from the earth? Ultimately the answer is not given.

      
      

• Verse 24 --

  • That the disciple whom Jesus loved is also the author of the Gospel is uncontested. The identity of this author is open to debate.

  • It is interesting that the author goes on to say we know that his testimony is true.

    • There is a similar phrase in John 19:35, but uses the second person plural ye rather than the first person plural we.

    • John 20:31 also uses the ye.

    • Only here do we have we. Presumably we is the nation of Israel, but it is, admittedly, somewhat of an odd pronoun switch and phraseology.

      
      

      A Conclusion Concerning the Authorship of the Fourth Gospel

      
      

• “disciple whom Jesus loved" has wide acceptance in early Christian writings, such as Irenaeus, about the third century.

• John as the author has wide acceptance in modern (i.e.: Catholic) Christian history.

• Many argue that the fourth gospel was not widely accepted by the early church. This is more an argument of silence than anything else. However, it does testify that perhaps John the Apostle was not considered to be the author.

• Through the centuries, there have been many arguments for other authors, including Lazarus. These arguments were mostly short-lived.

• That Lazarus is a disciple and one loved by Jesus is indisputable. He is the only disciple of who Scripture itself mentions Jesus' love for him explicitly (Jn. 11:5, 36).

• That Lazarus could have been eye-witness to the events of John is indisputable.

  • Furthermore, it is far more doubtful that John could have been in some of the places of which the Gospel gives testimony.

  • See, for example, John 18:14.

    
    

• One of the arguments against Lazarus is that he is mentioned clearly by name in John 11.

  • “Why would Lazarus's name be mentioned in chapters 11--12 but then left shrouded in subsequent accounts?" ().

  • “wanted man" even at the time of the writing of John.

    
    

• If the above is true, then the problem becomes the presence of the disciple whom Jesus loved at the cross, openly. See John 19:26-27.

  • In light of John 11:5 it would not be surprising for Jesus to give his mother to the care of Lazarus and his sisters.

  • What would be surprising is for Lazarus to *be standing before Jesus so publically if they want to arrest him*.

  • The same problem could likely be said of John the apostle. Just as the other disciples fled for danger, John would have been putting his life in danger to be standing at the cross.

  • Mark 14:50 says that the disciples fled, but them immediately tells of a certain young man whom the soldiers tried to arrest. This young man is nameless, and often said to be John Mark. But it could be Lazarus. If so, we see that *while John fled, Lazarus stayed*.

  • By the time of the crucifixion of Jesus, the chief priests who wanted Lazarus arrested and killed were too busy with Passover to be present, so Lazarus could stand at the cross safely.

  • In conclusion, I think that *Lazarus fits every criterion for authorship, surpassing John in some areas (such as knowing the high priest and living forever, as per the conversation on the beach) and should be considered a likely candidate for authorship.*