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John, whilst a [[hermit]] living at the Sinai Peninsula, was recognized for his humility, obedience, wisdom (which was attained through spiritual experience), and discrenmentdiscernment. He already had a reputation for being extremely knowledgable on practicing about how to practice a holy life. St. John, [[igumen]] of the Raithu Monastery , one day asked St. John Climacus (also known as John of Sinai) to write down his wisdom in a book. At first hesistant to take on such a task, John of Sinai eventually honored the request , and he proceeded to write ''The Ladder.'' St. John Climacus received his name "Climacus" (called such of the Ladder)because of this work) , and his writing ''The Ladder'' (later called ''The Ladder of Divine Ascent'') has been compared to the Holy [[Prophet]] and God-seer [[Moses]] receiving the Law.

This work was initially used by monastics. In fact it is read by monastics, to this day, during the [[Great Fast]]. It is also suggested as Lenten reading for those who are still "of this world;" yet this should be done with caution and under the guidance of a spiritual father. This work has made its mark on the lives of innumerable saints, including St. [[Theodore the Studite]], St. Sergius of Radonezh, St. Joseph of Volokolamsk, St. Peter of Damascus, and St. Theophan the Recluse , amongst many others.

The aim of the treatise is to be a guide for practicing a life completely and wholly devoted to God. The ladder metaphor—not dissimilar to the vision that the [[Patriarch ]] Jacob received—is used to describe how one would may ascend into heaven by first renouncing the world and finally ending up in heaven with God. There are thirty chapters that ; each covers a particular vice or virtue. They were originally called ''logoi,'' but in the present day, they are referred to as "steps." The sayings are not so much rules and regulations, as with the Law that St. Moses received at Sinai before him, but rather observations about what is being practiced. Metaphorical language is employed frequently to better illustrate the nature of virtue and vice. Overall, the treatise does follow a progression that transitions from start (renunciation of the world) to finish (a life lived in love).

Like with other ascetical and spiritual texts, this one should be read carefully. Since the original audience were was those practicing the monastic life, the language is very strong when contrasting the life of the world and the life devoted to God. This is one of the reasons why this work should be read under the guidance of a spiritual father. This work can be read at once with careful attention and intense concentration, trying to replicate as much as possible the monastic life. Yet this work it can also be read in its individual steps as well. The bottom line is that a spiritual father should be there to be as a guiding hand with this work.