One of the literary tools that the author of John's Gospel uses to help the reader "come to believe" (cf. Jn 21:31) is the Gospel's setting against a juridical backdrop. Scholars have long noted that the Gospel can be read as a type of trial narrative (see Schneiders, 25). There are witnesses who testify (John the Baptist, for example), there is accompanying evidence (signs or semeia), there is judgment (Jn 3:18), there is a type of trial narrative, and there is the Evangelist's emphasis on disclosing the truth.

Ultimately it is the readers who must judge the evidence and come to a decision to believe. Through his use of light and darkness symbolism, the author sees this decision as essential. One who does not choose to live in the light is automatically grouped with the world and thus is judged (Jn 3:18). The decision to be made is the one alluded to in Jn 21:31: believing in "Jesus as the Son of God, so that you might have life in his name." Thus, the decision is one involving the identity of Jesus. Is Jesus the divine logoV who descends from above? Are Jesus and the Father truly one? Is the nature of God revealed in the person of Jesus? These are the types of questions that the author hopes his readers will answer.

The author of John uses forms of the verb "to believe" (pisteuw) almost three times more than the other three Gospels combined. The Evangelist chooses never to use the noun for faith but prefers the active verb (pisteuw) (see Schneiders, 11). Not only does the Evangelist avoid "pisteuein," an acceptable Greek form that simply means "to believe something" but instead uses "pisteuein eiV," which literally means "to believe into." This unique construction accurately describes coming to believe as the dynamic process of entering into something, for John being reborn into eternal life (see Schneiders, 52). Cognitive recognition of the truth for John is not enough; believing is active loving and obeying the commands of Jesus (Jn 15:10).

The author's use of the trial motif is most apparent in the narrative of Jesus' trial in chapters 18 and 19. Unlike the Synoptic Gospels, what it described is more like an interrogation by the high priest and Pilate rather than a trial. No one is available to testify against Jesus (Jn 18:23) and the description of Jesus' "trial" before Caiaphas is omitted. Pilate as a judge is ignorant of the truth and condemns a man whom he has judged to be innocent (Jn 18:38). The Jews border on blasphemy in their efforts to have Jesus condemned (Jn 19:15), ironically, the very crime of which they are accusing Jesus. Both Pilate and the Jews cooperate to kill the one who is to judge the universe (Jn 5:22). Both the Jewish and Greco-Roman world stand obviously condemned based on their own actions (see Jn 3:18).

As stated, the author's hope for his readers is that they will ultimately come to believe in Jesus as the Son of God. His juridical language helps the reader see the importance of the conclusion that they are to reach.