Why did the apostle John call himself, “the disciple whom Jesus loved”?

Question

John refers to himself, on at least four occasions, as "the disciple whom Jesus loved"? (John 13:23, 19:26, 21:7 & 21:20).

Why is this? It seems a bit arrogant, especially as Jesus loved the other disciples as well.

Answer 1

There are two ways to read that. Reading it as an arrogant statement is certainly one, but I think it can also be read exactly the opposite way -- as a sign of humility. Not wanting to name himself in a "me, John, I was there see" way, he simply refers to himself based on his identity in relation to Christ.

As a Christian I think this is great way to think of ourselves. Rather than thinking about myself and my accomplishments, if I think about my identity as the way Christ sees me -- that I am simply a recipient of undeserved love -- my life is more likely to reflect him.

It doesn't have to be a boastful statement.

Answer 2

In the context of a 1st century pious writer it would have been interpreted as the exact opposite of arrogance, in fact. It is much like Jesus referring to himself as "The Son of Man" instead of saying 'I' or 'me'.

Answer 3

Textually, to say that the Evangelist is one and the same with the disciple whom Jesus loved is an assumption. The Evangelist doesn't make that claim explicitly. That doesn't mean it's wrong. It's possible that refraining from that claim is a sign of humility.

This Gospel made the transition from (presumably) oral history to the written word well over a generation after the Resurrection. The original hearers of this Gospel were a community in exile, living on the margin of the Judean community. From their point of view in exile it was likely a great comfort to them to know that their guy (John) enjoyed a special place in Jesus's favor.

One of the most significant words of Jesus to this disciple is when he said "Mother, behold your son. Son, behold your mother," while he was dying at Golgotha. For each of us, to have a special place in Jesus's heart is to take PERSONALLY his commandment to "love one another as I have loved you."

Your place, and my place, in Jesus's heart are his gift to us. To hold one another in our hearts are our response to that gift.

Answer 4

The answer lies in the history of the gospels. All the New Testament gospels were originally anonymous until attributed to Matthew, Mark, Luke and John later in the second century. The Church Fathers looked for clues that might help them decide who probably wrote each of the gospels.

In the case of the fourth gospel, the Church Fathers noticed that it never mentioned the apostle John, but that it did mention a 'disciple whom Jesus loved'. They decided that the beloved disciple must be John. They then decided that John must have been the author but that his modesty prevented him from using his own name in this account.

The New Testament scholar, Elaine Pagels, was the first to realise why this disciple was described in this way. She noticed that the beloved disciple, in all but one case, was contrasted with the apostle Peter and always came out the more worthy apostle. Even the name 'disciple whom Jesus loved' suggests to us that Jesus saw him as more worthy than Peter (or any other disciple, but it is only Peter he is compared with). It seems that the author of John sought to tone down what he saw as excessive veneration of St Peter early in the second century.

Answer 5

If you read it in a way where "The Disciple whom Jesus Loved" = "All Disciples whom Jesus Loves" (meaning you and me) then a few of the last words of Jesus take on a much deeper meaning, especially for Catholics who strongly love the Blessed Virgin Mary.

Take for example the footnotes from the John 19:26-27 (NABRE)

This scene has been interpreted literally, of Jesus’ concern for his mother; and symbolically, e.g., in the light of the Cana story in Jn 2 (the presence of the mother of Jesus, the address woman, and the mention of the hour) and of the upper room in Jn 13 (the presence of the beloved disciple; the hour). Now that the hour has come (Jn 19:28), Mary (a symbol of the church?) is given a role as the mother of Christians (personified by the beloved disciple); or, as a representative of those seeking salvation, she is supported by the disciple who interprets Jesus’ revelation; or Jewish and Gentile Christianity (or Israel and the Christian community) are reconciled.

Add on the idea that the woman in John's Revelation is Mary and the woman is also the Church (not the manmade stuff, just the mystical stuff) the disciple is us. So we take Mary into our home, and we are loved by Jesus as His brother.