The Purpose of the Gospel of John


Of the four gospels, John’s gospel presents Jesus as God most forcefully. John explicitly declared Jesus to be God (John 1.1) who brought all things into existence (John 1.3). John’s gospel confirmed that Jesus was YHVH of the Jews (John 8.57-58). He is light (John 1.4, 8.12) and life (John 1.4, 5.26, 14.6). As a vehicle to demonstrate that Jesus was the Messiah and Son of God, John crafted his gospel with eight signs–seven pre-resurrection and one post-resurrection and seven “I Ams.” They are the following:

Chiastic Structure of the Eight Signs of John’s Gospel
AThe Marriage at Cana (John 2.1-11)
 BHealing an official’s son (John 4.46-50)
   CHealing a paralyzed man (John 5.1-15)
      DFeeding 5,000 (John 6.1-14)
      D’Walking on the sea (John 6.15-21)
   C’Healing a man born blind (John 9.1-12)
 B’Raising Lazarus from the dead (John 11.1-44)
A’The draught of fishes (John 21.1-14)

Seven signs were prior to Christ’s resurrection. The eighth is after His resurrection. Seven in Scripture is the number of completion or perfection. Eight indicates a new beginning. Note also the relationship between the signs, i.e., the 1st and the 8th, 2nd and 7th, etc.

The Seven “I Ams” in Which Jesus Declared that He is Almighty God

  1. I am the Bread (John 6.35-51)
  2. I am the Light (John 8.12, 9.12)
  3. I am the Door (John 10.7)
  4. I am the Good Shepherd (John 10.11)
  5. I am the Resurrection and the Life (John 11.25)
  6. I am the Way, the Truth and the Life (John 14.6)
  7. I am the True Vine (John 15.1)

In Revelation, Jesus declared, “I am the Alpha and the Omega” (Revelation 1.8, 21.6) and “I am the root and descendant of David, the bright morning star” (Revelation 22.16). Revelation points to new beginnings: the Millennial Kingdom and Eternity.

The Kingdom Program

The synoptic gospels (Matthew, Mark, and Luke), present Jesus as the King of the Jews who proclaimed the kingdom of God (Matthew 4.17, 9.35). John the Baptist and the Twelve also proclaimed this kingdom message. But in John’s gospel, the King and His kingdom are practically absent. Consider the following:

The phrase “kingdom of God” is found in the following passages:

  • Matthew 6.33, 12.28, 19.24, 21.31, 43
  • Mark 1.14-15, 4.11, 26, 30, 9.1, 47, 10.14-15, 23-25, 12.34, 14.25, 15.43
  • Luke 4.43, 6.20, 7.28, 8.1, 10, 9.2, 11, 27, 60, 62, 10.9, 11, 11.20, 12.31, 13.18, 20, 28-29, 14.15, 16.16, 17.20-21, 18.16-17, 24-25, 29, 19.11, 21.31, 22.16, 18, 23.51
  • John 3.3, 5

The phrase “kingdom of heaven” is found in the following passages:

Matthew 3.2, 4.17, 5.3, 10, 19-20, 7.21, 8.11, 10.7, 11.11-12, 13.11, 24, 31, 33, 44-45, 47, 52, 16.19, 18.1, 3-4, 23, 19.12, 14, 23, 20.1, 22.2, 23.13, 25.1, 25.14.

This phrase is unique to Matthew. Is there a difference between the “kingdom of God” and the “kingdom of heaven?” There can be. Probably the best analysis of this was by E. W. Bullinger. See Appendix 114, The “Kingdom of Heaven” and the “Kingdom of God” from The Companion Bible.

The phrase “gospel of the kingdom” is found in the following passages:

  • Matthew 4.23, 9.35, 24.14
  • Mark 1.14

The synoptic gospels provide a much greater emphasis on Jesus’ kingship and kingdom than John. Except for two passages in John 3, the king and His kingdom are not mentioned (except for Jesus’ trial before Pilate, John 18.33-19.22). Why is this? The most logical reason is John wanted to focus his message primarily on Christ’s deity, not on His kingship and kingdom. When he mentioned His kingship, it was to emphasize the fact his own people, the Jews, were the ones primarily guilty of murdering their Messiah and rejecting their King and His kingdom. Peter made this fact abundantly clear in his post-resurrection messages to the Jews (Acts 2.26, 3.10-15, 4.10-11).

The Purpose of John’s Gospel

Why did John write his gospel? John provided the answer to this question in John 20.30-31. He wrote:

30 Therefore many other signs Jesus also performed in the presence of the disciples, which are not written in this book; 31 but these have been written so that you may believe that Jesus is the Christ, the Son of God; and that believing you may have life in His name.

The faith necessary for salvation during Jesus’ ministry was to believe Jesus was the Christ, the Son of God. John declared Jesus performed many signs (σημεῖον) that he did not record in his gospel. The eight signs he recorded were to prove that Jesus was the Christ and that his readers might have life through Him. The signs were miracles. All signs are miracles but not all miracles are signs. The signs had special significance in John’s gospel for national Israel: they proclaimed Who He was.

To whom did John write? He wrote to Jews. His gospel was written to prove to Jews that Jesus was the Messiah. The information he provided was that they might “believe that Jesus is the Christ; and that believing you might have life is His name.” What did this mean?

Believing in Jesus’ Name

What did the Jews believe in order to have eternal life during Jesus’ day? We have examples to show what they believed. Below are accounts from John’s gospel, Matthew’s gospel, and Acts:

1. Nathanael’s Faith

49 Nathanael answered Him, “Rabbi, You are the Son of God; You are the King of Israel.” 50 Jesus answered and said to him, “Because I said to you that I saw you under the fig tree, do you believe? You will see greater things than these.” 51 And He *said to him, “Truly, truly, I say to you, you will see the heavens opened and the angels of God ascending and descending on the Son of Man” (John 1.49-51).

2. Martha’s Faith

25 Jesus said to her, “I am the resurrection and the life; he who believes in Me will live even if he dies, 26 and everyone who lives and believes in Me will never die. Do you believe this?” 27 She *said to Him, “Yes, Lord; I have believed that You are the Christ, the Son of God, even He who comes into the world” (John 11.25-27).

3. Peter’s Faith

14 And they said, “Some say John the Baptist; and others, Elijah; but still others, Jeremiah, or one of the prophets.” 15 He *said to them, “But who do you say that I am?” 16 Simon Peter answered, “You are the Christ, the Son of the living God” (Matthew 16.14-16)

4. The Ethiopian Eunuch’s Faith

34 The eunuch answered Philip and said, “Please tell me, of whom does the prophet say this? Of himself or of someone else?” 35 Then Philip opened his mouth, and beginning from this Scripture he preached Jesus to him. 36 As they went along the road they came to some water; and the eunuch *said, “Look! Water! What prevents me from being baptized?” 37 [And Philip said, “If you believe with all your heart, you may.” And he answered and said, “I believe that Jesus Christ is the Son of God.”]1

5. Saul’s Faith

19 Now for several days he was with the disciples who were at Damascus, 20 and immediately he began to proclaim Jesus in the synagogues, saying, “He is the Son of God.” 21 All those hearing him continued to be amazed, and were saying, “Is this not he who in Jerusalem destroyed those who called on this name, and who had come here for the purpose of bringing them bound before the chief priests?” 22 But Saul kept increasing in strength and confounding the Jews who lived at Damascus by proving that this Jesus is the Christ (Acts 9.19-22).

The above testimonies have a common thread. What one believed for salvation during Jesus’ earthly ministry and shortly afterwards, what “believing in Christ” meant during this time was believing Jesus was Israel’s Messiah and the Son of God.

When when we read the following passage we must understand what it meant at the time. John wrote:

16 “For God so loved the world, that He gave His only begotten Son, that whoever believes in Him shall not perish, but have eternal life. 17 For God did not send the Son into the world to judge the world, but that the world might be saved through Him. 18 He who believes in Him is not judged; he who does not believe has been judged already, because he has not believed in the name of the only begotten Son of God (John 3.16-18).

This passage is probably familiar to more people than any other passage in Scripture. Most misunderstand it, however. The gospels reveal that Jesus ministered to Jews only (Matthew 10.5-6; John 12.20-26) with two exceptions (Matthew 15.21-28; 8.5-13; cf. Luke 7.1-10). In context, this passage has to do with Jewish salvation, the gospel of the kingdom, not Gentile salvation. Interpretatively, John 3.16 has nothing to say for salvation today. It becomes meaningful today in light of Paul’s gospel (1 Corinthians 15.1-4).

In His conversation with the Pharisee Nicodemus Jesus told him that “whoever believes in Him shall not perish but have eternal life.” What did Jesus expect Nicodemus to believe? He expected him to believe He was the Christ, the Son of God. On the basis of this faith one obtained salvation.

This was the crux of the objection the chief priests made against Jesus. This was why they arrested Him. They refused to believe He was the Messiah, the Son of God. Thus, John recorded:

So when the chief priests and the officers saw Him, they cried out saying, “Crucify, crucify!” Pilate *said to them, “Take Him yourselves and crucify Him, for I find no guilt in Him.” The Jews answered him, “We have a law, and by that law He ought to die because He made Himself out to be the Son of God” (John 19.6-7).

The Cross

What is missing in all of the salvation messages above? The cross. The blood of Christ. The resurrection of Christ. None of these exist. How do we learn about the cross, Jesus’ shed blood, and the resurrection? We learn them from Paul.

Paul was the first to declare the significance and meaning of Christ’s death and resurrection. The first place we read about the significance of Jesus’ death for salvation is in Romans 3. Paul wrote:

21 But now apart from the Law the righteousness of God has been manifested, being witnessed by the Law and the Prophets, 22 even the righteousness of God through faith in Jesus Christ for all those who believe; for there is no distinction; 23 for all have sinned and fall short of the glory of God, 24 being justified as a gift by His grace through the redemption which is in Christ Jesus; 25 whom God displayed publicly as a propitiation in His blood through faith. This was to demonstrate His righteousness, because in the forbearance of God He passed over the sins previously committed; 26 for the demonstration, I say, of His righteousness at the present time, so that He would be just and the justifier of the one who has faith in Jesus (Romans 3.21-26).

No one wrote about the significance of the death of Christ for salvation until Paul. Christ’s death and resurrection was Paul’s gospel. Paul declared:

Now I make known to you, brethren, the gospel which I preached to you, which also you received, in which also you stand, by which also you are saved, if you hold fast the word which I preached to you, unless you believed in vain. For I delivered to you as of first importance what I also received, that Christ died for our sins according to the Scriptures, and that He was buried, and that He was raised on the third day according to the Scriptures (1 Corinthians 15.1-4, emphasis mine).

No one preached this gospel until Paul. Paul declared it to be “my gospel” (Romans 2.16 16.25). The gospel before Paul was the “gospel of the kingdom,” believing that Jesus was the promised Messiah, the Son of God. As we have seen above, this was the gospel Paul preached immediately following his own conversion. However, later, probably during the three years Paul recounted that he was in Arabia (Galatians 1.17-18), the glorified Lord revealed the significance of His death and resurrection as a redemptive and propitiatory work for the sins of mankind.

Someone may object that Peter preached Christ’s death and resurrection in Acts 2. Luke recorded Peter’s sermon:

22 “Men of Israel, listen to these words: Jesus the Nazarene, a man attested to you by God with miracles and wonders and signs which God performed through Him in your midst, just as you yourselves know— 23 this Man, delivered over by the predetermined plan and foreknowledge of God, you nailed to a cross by the hands of godless men and put Him to death. 24 But God raised Him up again, putting an end to the agony of death, since it was impossible for Him to be held in its power.

I urge the reader to read carefully Peter’s message. Let him ask the question, “What message was Peter conveying?” Was Peter’s message good news? Hardly. Peter accused his audience (all Jews) of murdering their Messiah and declared God had raised Him from the dead. Did Peter tell them Christ had died for their sins and rose from the dead? No. Peter declared:

Therefore let all the house of Israel know for certain that God has made Him both Lord and Christ—this Jesus whom you crucified” (Acts 2.36).

What was their reaction? Did they say, “Praise God! Jesus died for my sins and rose from the dead so I might have eternal life.” No. They were convicted. The death of Christ for them was a sin they had committed. Peter presented Christ’s death, not as a victory, but as a matter of national repentance. Thus, Peter told them to repent and be baptized in the name of Jesus Christ (Acts 2.38). Again, this was the gospel of the kingdom, not the gospel of the grace of God (Acts 20.24) the gospel of Paul (Romans 2.15, 16.25, 1 Corinthians 15.1-4). What’s different? Everything!

After God saved Saul of Tarsus, all this changed. God began a new salvific paradigm with Paul. For Paul, the cross was glorious. He preached “Christ crucified.” Read and consider what Paul wrote the Corinthians in light of the gospel message during Jesus’ earthly ministry and the ministry of the Twelve following Jesus’ resurrection:

18 For the word of the cross is foolishness to those who are perishing, but to us who are being saved it is the power of God. 19 For it is written, “I WILL DESTROY THE WISDOM OF THE WISE, AND THE CLEVERNESS OF THE CLEVER I WILL SET ASIDE.” 20 Where is the wise man? Where is the scribe? Where is the debater of this age? Has not God made foolish the wisdom of the world? 21 For since in the wisdom of God the world through its wisdom did not come to know God, God was well-pleased through the foolishness of the message preached to save those who believe. 22 For indeed Jews ask for signs and Greeks search for wisdom; 23 but we preach Christ crucified, to Jews a stumbling block and to Gentiles foolishness, 24 but to those who are the called, both Jews and Greeks, Christ the power of God and the wisdom of God. 25 Because the foolishness of God is wiser than men, and the weakness of God is stronger than men.


What we find in John, the rest of the gospels, and early Acts is that believing in Jesus meant believing that Jesus was the Christ, Israel’s Messiah, the Son of God. This was a Jewish message. No mention is made of the cross, his shed blood, or glorious resurrection in the gospels or early Acts. Jews were saved during Jesus’ ministry and the ministry of the Twelve by believing in Christ as the Messiah and Son of God. This is what believing in Jesus meant. No one is saved today by believing that Christ is Israel’s Messiah or that He is God.2 A passage such as John 3.16 has nothing to do with the gospel today. The gospel for today is 1 Corinthians 15.1-4. Strictly speaking, John 3.16 is interpretively invalid for us today. However, it can be applicationally valid when conveyed under the context of Paul’s gospel of grace (Acts 20.24).

1  While verse 37 is not in some early manuscripts it is consistent with the other passages.
The gospel of the kingdom, that Jesus is the Christ, the Son of God will be reprised before the Lord returns (see Matthew 24.14).

©2011 Don Samdahl. Anyone is free to reproduce this material and distribute it, but it may not be sold.

Updated, March 1, 2016.

Save pagePDF pageEmail pagePrint page

53 thoughts on “The Purpose of the Gospel of John

  1. Ron G

    In John 14 we read the following:
    “Let not your heart be troubled; you believe in God, believe also in Me. In My Father’s house are many mansions; if it were not so, I would have told you. I go to prepare a place for you. And if I go and prepare a place for you, I will come again and receive you to Myself; that where I am, there you may be also. And where I go you know, and the way you know.” (John 14:1-4 NKJV)
    This passage is often used as a proof text for the rapture of the church and is often taught in the context of the Jewish wedding symbolising this event bit us applied to the Church.
    Traditionally, the groom would go away for an undisclosed period of time where he would prepare a place his bride. At some point the father of the groom would say it is ready now go get your bride and bring her home to were you are.
    What are your thoughts on this given the rapture was a secret revealed to Paul and the Gospel of John is written to Jewish believers?
    God Bless
    Ron G

    1. doctrinedoctrine Post author

      While this passage has been used for the Rapture, it is an erroneous conclusion. We know it is wrong because the Bible tells us so. Paul wrote that the Rapture was a “secret” (1 Corinthians 15.51). No one knew of it until the ascended Lord revealed it to Paul who revealed it to us (cf. Colossians 1.25). The Rapture is wholly associated with the Church, the body of Christ, which is a Pauline revelation.

  2. Sue

    Hi Don,
    In John 3:3 Jesus is talking to Nicodemous and tells him he must be born again to see the Kingdom of God.

    Is this the same understanding that relates to Paul’s ministry in Ephesians where we have been made alive 2:5 and 2 Cor 5:17 ‘therefore anyone who is in Christ is a new creature.

    I have read that Jesus means that Nicodemous should convert to Judaism.

    Could you bring some clarity.

    Thank you for your time.

    1. doctrinedoctrine Post author

      Two kinds of people exist: those who know God (the saved) and those who don’t (the unsaved). While God is changeless, He has changed how people know Him over time. All salvation is of God. If He told us to do 6 jumping jacks and clap our hands 3 times for salvation that would be the way of salvation. Our response would be to obey. Jesus did not tell Nicodemus to believe He would die for him and be raised from the dead (Paul’s gospel). The saving message of the gospel of the kingdom (Jesus’ gospel) was to believe who He was–the Son of God, the Messiah. So Jesus was telling Nicodemus that to know God was a God-thing. If he would believe He was the Son of God, the Messiah, he would be “born from above.” For us today, we are to believe Paul’s gospel–that He died for us and rose again.

  3. courtney king

    Bro.Don, i have found problems with dispensations, though they appear to be less troublesome than the Christological position. Is it safe to say that from Gen. To Rev. The bible is progressive revelation with covenant theology a corner stone please help. Thank you so much for articles. Courtney king

  4. Becky

    Hi Don,
    So it occurs to me this morning that it is actually very deceiving to send new believers or even unbelievers to the gospel of John as is widely practiced by modern-day Christendom. I do believe that all the gospels according to Matthew, Mark, Luke, and John are crucial for understanding and proof that Jesus was the Word made flesh, the Son of God, or as Paul would say, “profitable for doctrine, for reproof, for correction, for instruction in righteousness” as is all Scripture. John 3:16 is true for all mankind, otherwise we could not be saved, but at this point I have concluded that the way this verse has been “dispensed” has caused great and even dangerous deception, would you agree? As you say, for Gentiles it absolutely must be linked to the gospel according to Paul.
    Also, have you ever thought about the names/titles of each “book” in the new testament, especially and specifically the four “gospels”? I read the opening verses of these four, and I just don’t see the “intent” of the writer in these titles. I can’t help but wonder if titling them, “The Gospel According To…..” hasn’t added to the confusion.

    1. doctrinedoctrine Post author

      Once one understands Paul’s unique apostleship these matters fall into their proper place. It is frustrating and sad to see the unnecessary confusion in Christendom. God expects us to be faithful stewards of truth. The task of opening hearts is God’s.

  5. Paul Miller

    Do you think it is proper, in light of Pauls’ Gospel, to use the term “born again” when presenting the Gospel of grace to a Gentile?

    1. doctrinedoctrine Post author

      I like to keep things simple. Believe Christ died for your sins and rose from the dead is the simplest and clearest salvation message (1 Corinthians 15.1-4).

  6. Vanessa

    Hello Doctrine,
    What did Jesus mean when he said “Very truly I tell you, no one can enter the kingdom of God unless they are born of water and the Spirit. When Jesus told the Jews to be born again what did he mean. I am from South Africa and have many unaswered questions and have been trying to contact Les Feldick but he is not well at the moment. Thank you.

  7. Vanessa

    Are you then saying that there were 2 Gospels. Pauls Gospel and the Kingdom Gospel. Which I think you are saying….Does this mean that one could choose between the 2 Gospels? Does this mean that although the 2 Gospels conflicted both lead to Salvation.?
    Why did Peter and the Apostles offer the right hand of fellowship to Paul if they knew his Gospel was different to theirs.
    Please bear with me as I shall be back with more questions as I am struggling to understand this.
    Thank you for your time.

    1. doctrinedoctrine Post author

      Yes. For a short period of time two gospels existed–the gospel of the kingdom and the gospel of the grace of God. Read my articles, Jesus vs. Paul, The Gospel of the Kingdom, and The Great Hinge. I think they will answer most of your questions and all this will come together. Grace and peace.

  8. Pingback: Your messiah | You're Not the Only One

  9. Greg

    Doctrine: in that John wrote these inspired words many years subsequent to Paul’s ministry, why did John not convey the good news of the death and resurrection of Christ?

      1. Greg

        My understanding is that many of Paul’s letters were written prior to AD 60. John’s epistles were written subsequent to that date. Notwithstanding the timeline, John would have heard Paul’s gospel.

        1. doctrinedoctrine Post author

          John could have written his gospel quite early, possibly before Paul’s letters. No one knows when John wrote his gospel. John did learn of Paul’s gospel, if not before, by the Council of Jerusalem in 51 A.D. John was an apostle of Israel and the prophetic program. His gospel is wholly Jewish and is Old Testament just like the synoptics. He gave a record of salvation during that program. The faith part of that program was to believe who Jesus was (cf. John 11.23-27), to believe in his “name” as is recorded in early Acts. According to the Greek of Colossians 1.25 the canon of Scripture was completed by Paul, i.e., around 67 A.D. All arguments for John (or anyone else) writing after 67 A.D. are specious.

  10. Janvion2Jesus

    2 The gospel of the kingdom, that Jesus is the Christ, the Son of God will be reprised before the Lord returns (see Matthew 24.14).

    i have been reading your articles for a while and i am realy blessed, my question is this:
    how do we know that it is not yet the time to preach this Gospel of Kingdom since we have many evidences telling us that the Lord returns is imminent.
    please i’m a little confused, i hope you will response soon.

    1. doctrinedoctrine Post author

      Thank you. The gospel of the grace of God (Acts 20.24; 1 Corinthians 15.1-4; Galatians 1.6-9) is the gospel until God completes the Church, the body of Christ. The gospel of the kingdom formally ended at Acts 15.11. It will be reinstated at the Rapture (the end of the Church). My articles, The Great Hinge and The Gospel of the Kingdom might be helpful.

    1. doctrinedoctrine Post author

      Sheep always refers to Israel. Gentiles or the Church are not designated as sheep. So, the “other sheep” were Jews who would believe in Him in the future, and projecting far in the future, the Jewish remnant who would repent in the Tribulation and believe in Him. Everything in the Gospels is Old Testament and Jesus ministered only to Jews (with a couple exceptions).

  11. Joe

    Have you ever noticed that John is speaking in the present tense in chapter 5 vs. 2? That would mean the structures were still standing…..before 70 AD? Interesting. I did some research and there is something called the ‘historical present’…something tells me that the historical present here is a stretch but what do I know? Why do some teachers believe only they (experts in Hebrew and Greek) can really know what is meant. Are we to believe the Holy Spirit intended people unversed in the origianal languages of the bible to rely on linguists?…. I believe a simple plow boy would interpret this to mean the structures were still standing. Are there instances of historical present in the New Testament?

    1. doctrinedoctrine Post author

      The historical present is fairly common. See the article for a discussion of historical presents in John. John 5.2 is cited as a debatable historical present (p. 709). Translations render ἔστιν “is” rather than “was.” One can argue John was conveying the pool existed when Jesus went to it in Jerusalem. But one can also argue John was stating it existed at the time he wrote. This would mean the verse provides grammatical support that John wrote his gospel prior to 70 A.D. (which he did). I would argue that a strong case exists for the latter view since John rendered the verb as past (imperfect) elsewhere in the pericope (John 5.1, 5). A clear historical present is λέγει in John 5.6. Dan Wallace wrote an article about John 5.2 in 1990. In it, he stated, “In Hawkins’ Horae Synopticae, the author lays out every historical present in the synoptic gospels and Acts-216 in all. From these raw data certain trends become evident: (1) every historical present in the list is in third person; (2) every historical present is in the indicative mood; and (3) εἰμί is not on the list. Of the thirty or so NT grammatical works I have had occasion to glance at with reference to the historical present, not one identified any example of εἰμί as bearing such a nuance. Furthermore, in my examination of John, I have found no such examples. It is no wonder then that the historical present advocates are a bit clandestine in their descriptions of ἔστιν this verb will simply not fit the mold of the historical present.

      1. Joe

        Thank you Doctrine…..reading your reply was like me listening to Luciano Pavoratti singing in Italian. It sounded beautiful but I didn’t understand it. Not really, I did grasp the drift. I’ll read it over and over until I fully get it. I really appreciate your full and complete answer. thank you

        1. doctrinedoctrine Post author

          Thank you. I have to say, no one’s every compared my writing to Pavoratti’s singing! And I thank you for asking the question for it made me look further into this issue. This is something that I really appreciate from readers. Questions such as your sharpen us.

  12. Joe

    If you appreciate deep questions this may be something to sink your teeth into. We all know that Gen 1:1 refers to a long time ago. There seems to be references to time/place before creation (if that’s possible to comprehend). Acts 2 :23, II Tim 1:9. God in Three Persons met and decided the way things would get done. I have read and reread the thoughts on the following….I know they apply to Reformed theology. Does any of this refer to us? If so, which one should we believe applies to us?

    Sublapsarianism, infralapsarianism or supralapsarianism…maybe there is another ‘arianism’ out there I’ve never heard of….

  13. Nathaniel

    Wonderful work my brother, the distinction you made clear between the gospel of the kingdom and the gospel of grace is like a revolution in my understanding of sciptures. God bless you and strengthen you.
    But don’t you think that the sacrificial death of Christ for the world is implied in John 3:16 in the light of the gospel of grace? 1cor.15 :3,4. Thanks.

    1. doctrinedoctrine Post author

      Thank you for your kind words. I’m glad what I’ve written has been helpful. Yes, clearly embedded in John 3.16 is God’s final revelation of the significance of Christ’s work on the cross. But apart from Paul and especially 1 Corinthians 15.1-4, this would not be understood.

  14. ele

    God bless your ministry.I just want to ask if you could explain to me this Luke 16:16. Is John the Baptist the last prophet? I would be very happy to receive a reply from you Sir. Thank you and God Bless….

    1. doctrinedoctrine Post author

      No. Jesus was identified as a prophet as were Judas and Silas (Acts 15.32). Jesus said the law and the prophets were until John. I think Jesus meant the program of prophecy of His coming were until John. Once Jesus arrived, the kingdom program began to be offered. That program will continue after the Church is removed and will culminate with Christ’s second advent.

  15. Becky

    Hi Don, i keep thinking you mentioned in one of your studies, the order the books of the “New Testament” should more practically be in. It was either you or Les. Thanks

  16. Joe

    I’m assuming the Gospel of John was written many years after the Crucifixion. I’m also assuming that by the time of the writing of his book John had heard of the Gospel of Grace and the means of salvation as expressed by Paul. Why does John write his gospel and not address the Gospel of Grace (the means for salvation in the Church Age). Shouldn’t his readers have been told? I have to imagine some of John’s readers might not have know of Paul’s (“My Gospel”) Gospel even at this later date. What would John have considered more important…the events and activites that transpired during the incarnation and those few days that followed or their eternal state?

    1. doctrinedoctrine Post author

      I suspect John was written much earlier than the vast majority think. I think Revelation was written early, i.e., 50-55, even though John lived long after this. J.A.T. Robinson, a theological liberal, demonstrated in Redating the New Testament, the paucity and fragility of evidence about late dating by scholars. Robinson dated everything before 70 A.D. Most scholars think John was written late because they do not believe John could have developed early the theology found in his gospel.

  17. Mina

    I think Jesus mentioned about his death on the cross to Nicodemous and that is the way to be born again.

    Just as Moses lifted up the [bronze] serpent in the desert [on a pole], so must the Son of Man be lifted up [on the cross], so that whoever believes will in Him have eternal life [after physical death, and will actually live forever].
    JOHN 3:14‭-‬15 AMP”

    What do you think?

    1. doctrinedoctrine Post author

      Believing in Christ under the gospel of the kingdom meant believing in His identity, that He was the Messiah, the Son of God. God did not reveal the significance of Christ’s death and resurrection, i.e., that His death paid for our sins, until He revealed this to Paul.

  18. Vernon Gray

    Hi Don,

    As I understand things 1, 2 & 3 John were written to the Christians who accepted the Kingdom Gospel.
    What references might we get for such a notion in first John?
    Consider the following…

    The Body of Christ is considered complete in Christ. A son is someone who is mature enough to inherit from the father. Romans 8:14, 15 “For as many as are led by the Spirit of God, they are the sons of God. For ye have not received the spirit of bondage again to fear; but ye have received the Spirit of adoption, whereby we cry, Abba, Father.”

    Colossians 2:10 “And ye are complete in him, which is the head of all principality and power:”
    Individuals in the Body of Christ are complete in Christ. They are “Sons’ who have the standing before God to inherit. Not so with children who need tutors.
    Gal 4:1 – 3 “Now I say, That the heir, as long as he is a child, differeth nothing from a servant, though he be lord of all;
    2) But is under tutors and governors until the time appointed of the father.
    3) Even so we, when we were children, were in bondage under the elements of the world:”

    Consider then what John says to the Kingdom Believers in1 John.
    1 John 2:1 “My little children, these things write I unto you, that ye sin not. And if any man sin, we have an advocate with the Father, Jesus Christ the righteous:”
    1 John 2:12 “I write unto you, little children, because your sins are forgiven you for his name’s sake.”

    I am trying to make a distinction between Paul’s writings and Johns.

    God Bless,


    1. doctrinedoctrine Post author

      We find no Church language in John. He does not mention the Church, the body of Christ, our identification with Christ, not being under Law but under grace, the Rapture, nothing about the cross, salvation by faith alone, etc.

  19. Vanessa

    Hello Don, I am busy looking at the issue of the “Little Flock” and the “Other Sheep.” “Who are the ‘other sheep’ mentioned in John 10:16?” and who are the “Little Flock” in Luke 12 :32 Fear not, little flock; for it is your Father’s good pleasure to give you the kingdom.
    Then was the little flock part of Peters followers as they inherit the Kingdom. Earth dwellers. Are the other sheep the Gentiles. Thank you.

    1. doctrinedoctrine Post author

      The “little flock” refers to Jews who had believed the gospel of the kingdom. The “other sheep” refers to Jews who will believe the gospel of the kingdom in the Tribulation, the remnant which is believing Israel (cf. Matthew 23.37-39). Sheep are always Israel. Do a study and see if Gentiles are ever called sheep.

  20. Vanessa

    Ok, so there was only 1 group that came to the knowledge of who Jesus was in the flesh and the other group is in the future. I admit we were confused as to why we had 2 groups in the OT called ‘Little flock’ and ‘Other Sheep’. If you dont rightly divide it gets so confusing. Got it. Then can one say the Lord is not our Shepherd.? Tell that to other Christians and they would want to burn you at the stake.

    1. doctrinedoctrine Post author

      I’d probably be burned long before I got to Psalm 23. Sad that Christians cannot be satisfied with the great blessings God has given the Church. They also want all the blessings God gave the Jews.

  21. Vanessa

    And never mind the curses.!!! We are so very grateful for the truth and find the Word fun to study as rightly dividing makes it so much easier. Take care.

Leave a Reply

Your email address will not be published. Required fields are marked *