It is well known that the gospel of John is considerably different than the other three Gospels. One of the reasons that the Gospel of John seems so different is the three synoptic gospels are so similar. For example, there is no birth, baptism or temptation in John. While Jesus does seven miracles, they are called “signs” and there are no exorcisms. There are no parables, despite Mt 13:34 and Mk 4:34 which indicate that Jesus primarily spoke in parables in the second half of his ministry.
There are several extended dialogues in the Gospel of John which have no real parallel in the synoptic gospels. Jesus does not re-interpret the Mosaic law as in the Sermon on the Mount nor does he predict the fall of Jerusalem (cf. Mark 13 and parallels.) In fact, there is barely a hint of a second coming of Jesus in John. Instead Jesus promises to send the Paraclete to the disciples after he returns to heaven (14:25-26, 16:7-15). The Last Supper is not described as an ongoing celebration for the church. Instead, John describes Jesus washing the feet of the disciples (13:1-16). While the arrest and crucifixion is described in similar ways to the synoptic gospels, there is no agony in the garden of Gethsemane.
How do we account for these differences? Here I am following Andreas J. Köstenberger, A Theology of John’s Gospel and his Letters (Grand Rapids, Mich.: Zondervan, 2009), although Köstenberger himself follows B. F. Wescott. Wescott observed John’s Gospel was written after the success of the (Pauline) Gentile Mission as well as after the destruction of Jerusalem. Assuming a date in the mid 90s, the Gospel was written at the same time as the Gnosticism was developing as a competitor to Apostolic Christianity. For Köstenberger, the Fall of Jerusalem is the most important factor in the purpose of the book.
I am sure the rise of Gnosticism is a major factor for how John presents Jesus to his readers, but I am not sure the success of the Gentile mission is as much of a factor than often assumed. John wrote the gospel some thirty years after the death of Paul, from Ephesus, the city where Paul had his most success among Gentiles. Yet the Gospel has very little to say about Gentiles. The Samaritan Woman (John 4) is a possible example, but Samaritans are a in many ways neither Jew nor Gentile. The healing of the official’s son in John 4:46-54 is sometimes offered as an example of a Gentile who encounters Jesus, but if he is John certainly does not make this explicit.
The Gospel is evangelistic. John wrote to Jewish readers who might be open to Jesus as an alternative to the Temple and the festivals. But there are a few stories which are could be described as drawing Gentiles to Jesus. The story of the blind man who is healed in John 5 may show that Jesus is superior to Asclepius, a Roman god of healing. Given the number of allusions to the Hebrew Bible and the importance of the Jewish story of redemption, it is clear that the main target of the Gospel is Jewish.
Tthe Gospel is apologetic. John wrote to Christians (either Jewish or Gentile) in order to clarify who Jesus was as an answer to growing questions raised by developing Gnostic theology. There is a serious theological challenge developing in the church, John must address this as insufficient for explaining who Jesus was. John describes Jesus as the Word, equal with God because he is God. But Jesus is also flesh, fully human. These two facts are stated in the prologue and supported throughout the Gospel of John.
The Gospel of John is therefore a window into the end of the apostolic era. Christianity was making progress against paganism, but needed to to develop a theology of Jesus in the face of an internal challenge.