The relationship between John’s theology and his presentation of history has posed a hermeneutical conundrum for readers of the fourth Gospel. Recent contributions have helpfully worked to alleviate this hermeneutical challenge by highlighting John’s historiographic and eye-witness character (Bauckham, 2007, 2017), apocalyptic structure (Behr 2019), and expression of Christology as theology (Frey, 2019). However, these contributions have overlooked a vital, structuring feature of the fourth Gospel: John himself gives a “theology of history” or a theological historiography. John does not write about events, discourses, and geography merely to indicate higher, spiritual truths. Neither is he interested in relaying mere facts. The hermeneutical challenge remains when theology and history are pitted against one another, but this paper will argue that the two axes intersect harmoniously in John’s written account. For John, when “the word became flesh” (1:14) history became theological. Further, John’s theology of history contributes to his aim of eliciting faith in the incarnate Son (20:31). Three lines of argumentation support that John gives a theology of history. First, I will positively engage the insights from the scholars listed above in conversation with a point made by Dutch NT scholar Herman Ridderbos, that John’s Gospel “is in total contradiction to any idea that in the development reflected in the Fourth Gospel the meaning of history is pushed back, blurred, spiritualized, or even simply fabricated” (1997, p. 13). Then, I will demonstrate how John is influenced by the revelatory function of history in the OT—particularly the book of Isaiah. Recent scholarship has noted John’s theological dependence on Isaiah in forming his Christology, account of Jesus’s ministry, and theological vocabulary (Soles, 2023; Reynolds, 2023, Köstenberger 2023), giving fertile ground for deeper investigation regarding how John is influenced by Isaiah. Finally, Jn 2:1–11 will be a useful test case, since it is the first of Jesus’s signs that elicits faith from the disciples. In sum, this paper’s suggestion will contribute to our understanding of the harmonious relationship between theology and history in John’s Gospel. The incarnation has already overcome the hermeneutical challenge.