The author of the Fourth Gospel had a intimate connection with Jesus. This connection is evident in various aspects of the narrative. **Witnessing The Calling And Ministry** Firstly, the author was present during exclusive moments when only the twelve disciples were with Jesus. They witnessed the calling of the disciples, observing the personal interactions and conversations between Jesus and His chosen followers. The author had direct insight into the thoughts and discussions of the disciples, including their misunderstandings and areas of confusion (e.g., [John 6:5-7](https://www.bible.com/bible/59/JHN.6.5-7),[John 8:14-16](https://www.bible.com/bible/59/JHN.8.14-16)). **Familiarity With Locations And Events** Furthermore, the author demonstrated a familiarity with the locations and events surrounding Jesus' ministry. They were well-acquainted with the grassland where the miraculous feeding of the multitude took place ([John 6:10](https://www.bible.com/bible/59/JHN.6.10)). Additionally, the author possessed knowledge of Jesus' visits to Jerusalem and understood the significance of these occasions (e.g., [John 2:13](https://www.bible.com/bible/59/JHN.2.13), [John 12:12](https://www.bible.com/bible/59/JHN.12.12)). Their awareness extended to Jesus deliberately avoiding public attention ([John 7:1](https://www.bible.com/bible/59/JHN.7.1)). **Insights Into The Disciples' Thoughts and Conversations** The author's proximity to crucial moments in Jesus' life is evident. They were present at the Last Supper, sharing in the intimate gathering with Jesus and the other disciples ([John 13:23-25](https://www.bible.com/bible/59/JHN.13.23-25)). The author's presence at the foot of the cross, alongside Mary, the mother of Jesus, demonstrates the connection to Jesus and His closest circle ([John 19:26-27](https://www.bible.com/bible/59/JHN.19.26-27)). Moreover, the author was one of the seven disciples who witnessed Jesus' appearance in Galilee after His resurrection ([John 21:1-2](https://www.bible.com/bible/59/JHN.21.1-2)). They also accompanied Peter to see the empty tomb ([John 20:2-6](https://www.bible.com/bible/59/JHN.20.2-6)). **Special Entrustment by Jesus** A significant testament to the author's bond with Jesus is found in the special entrustment given to them. In[John 19:26-27](https://www.bible.com/bible/59/JHN.19.26-27), Jesus entrusted His mother Mary to the care of the author. Based on these observations, it can be argued that the author of the Fourth Gospel was an apostle, more specifically identified as the Apostle John. The author refers to himself as "the apostle whom Jesus loved" in [John 21:24](https://www.bible.com/bible/59/JHN.21.24), and his close relationship with Peter, as well as the specific references to this disciple throughout the narrative, support the assertion that the author is indeed the Apostle John. While the name "John" does not explicitly appear in the Gospel, the author's nuanced approach to naming conventions within the text is telling. There is a clear pattern of specificity when it comes to names — for instance, Simon is consistently referred to as Simon Peter or Peter after his call, never simply as Simon. Notably, this specificity diverges when it comes to the depiction of John the Baptist. Contrary to the Synoptic Gospels, which always refer to him as "John the Baptist," the Fourth Gospel refers to him simply as "John" ([[[Blomberg2016-wb]]). **The Inner Circle Of Apostles** An intriguing aspect within the Synoptic Gospels is the unique relationship between Jesus and the trio of Peter, James, and John. Among the twelve apostles, there was an "inner circle" composed of these three, who were privy to specific events and moments in Jesus' life not shared with the others, such as the Transfiguration and the time in the Garden of Gethsemane. Considering Peter first, he was certainly part of this close group. However, in the Gospel of John, Peter is consistently mentioned in the third person ([John 20:21](https://www.bible.com/bible/59/JHN.20.21)). Moreover, it's generally accepted that the Gospel of Mark is based on Peter's sermons and teachings. The significant differences in content and style between Mark and John suggest it's unlikely Peter authored the Gospel of John. James, John's brother, was another member of this "inner circle". Yet, historical accounts, including [Acts 12:1-2](https://www.bible.com/bible/59/ACT.12.1-2), indicate that James was martyred by Herod Agrippa I around 44 AD. This event predates the commonly accepted time frame for the writing of the Gospel of John, which is usually placed between 70-100 AD. Consequently, James could not have been the author. Finally, we have John, the remaining member of this intimate group. The Gospel of John refers to an unnamed "disciple whom Jesus loved" in several passages ([John 13:23](https://www.bible.com/bible/59/JHN.13.23), [19:26](https://www.bible.com/bible/59/JHN.19.26), [20:2](https://www.bible.com/bible/59/JHN.20.2), [21:7](https://www.bible.com/bible/59/JHN.21.7), [21:20](https://www.bible.com/bible/59/JHN.21.20)), a figure traditionally identified as John. The author's detailed knowledge of Jesus' thoughts and actions, along with unique details found only in this Gospel, suggests an eyewitness account, supporting John's position within Jesus' "inner circle". Furthermore, John's authorship is heavily backed by early Church tradition. The Gospel of John, unlike the other Gospels, presents unique, intimate details that suggest an eyewitness account. The author displays deep familiarity with individuals, locations, and events surrounding Jesus' ministry, and they were privy to crucial moments, such as the Last Supper and the crucifixion. John, one of Jesus' closest disciples, emerges as the most plausible candidate for authorship, given the Gospel's nuanced naming conventions and his position within Jesus' "inner circle." This, along with the traditional association of John with the unnamed "disciple whom Jesus loved," supports the hypothesis of John's authorship.