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 JESUS CHRIST 
 
 THE SON OF COD 
 
 An Analytical Study of the Gospel 
 According to John. 
 
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 GEORGE LOUIS GUICHARD, A. M. 
 
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 PRINCETON, N. J. 
 
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 (* JAN 25 1910 *j 
 
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 Jesus Christ 
 
 THE SON OF GOD 
 
 An Analytical Study of the Gospel 
 According to John. 
 
 GEORGE LOUIS GUICHARD, A. M. 
 
 Publishing AssoaATiON op Fwends, 
 
 Plain FIELD, - - - Indiana 
 
 1909 
 
27ie text used is that of the American Standard Bev is ion copyrighted 
 1901, by Thomas Nelson & Son and used by their permission. 
 
INTRODUCTION. 
 
 The author of what is commonly called the Gospel of John or 
 the Fourth Gospel, was the apostle John, the son of Zebedee and 
 brother of James, who suffered martyrdom under Herod Agrip- 
 pa I. (Acts 12:12.) His mother was Salome, the sister of the 
 mother of Jesus. He with James were call Boanerges, or Sons 
 of Thunder, probably because of a certain vehemence of dis- 
 position. He was not unlearned, as some at one time were in- 
 clined to believe, owing to the statement in Acts 4:13, where it 
 says, the Sanhedrim "marvelled, perceiving that he was an un- 
 learned and common man." This statement has reference 
 simply to the fact that they marvelled at his wisdom, seeing 
 that he had no special training in the Rabbinical schools, a fact 
 supported by his writings which show no trace of Rabbinism. 
 
 The part he played in the life of Christ eminently flitted him 
 to tell us who he was and what he was. Almost from the very 
 hour of his call he was the constant companion of our Lord, being 
 one of the three disciples present at the raising of the daughter 
 of Jarius; one of the three at the Transfiguration; and one of the 
 three which beheld his agony in the Garden of Gethsemane. At 
 the Last Supper he leaned upon the bosom of the Master, a fact 
 which we have reason to believe was not purely accidental, for 
 we are told that he was the disciple whom Jesus loved. In the 
 hour of danger he pressed after Jesus into the Court of Caia- 
 phas, and seemed to have been the only disciple who accompanied 
 him to Calvary, for when on the cross, it was into John's care 
 that Jesus committed his mother. 
 
 The Gospel was in all probability called forth by the questions 
 which had been raised as to his nature and character; questions 
 which the teachings of .Jesus concerning himself would natur- 
 ally raise. To meet these he wrote this book, as we learn from 
 Chap. 20:30, which sets forth his purpose, "These are written 
 that ye may believe that Jesus is the Christ, the Son of God." 
 
 Thus the book was the natural result of events which had 
 transpired. An individual had appeared, the manner of his com- 
 
iv Introduction 
 
 ing was unusual, his claims were remarkable, his works were 
 wonderful; and it was not unnatural that questions should arise 
 in the minds of the people. To set at rest the minds of believers 
 of his day, and forever answer these questions, John wrote this 
 book, written sometime in the latter part of the first century. 
 
 George Louis Guichard. 
 Danville, Ind., June, 1909. 
 
Outline V 
 
 THEME 
 Jesus Christ the Son of God. 20:30, 
 
 OUTLINE 
 
 I. — The Introduction. 
 1. — His Identity. 
 
 a. — Who he was. 1:1, 2. 
 
 b. — What he was. 1:3. 
 
 c. — The nature of his beingr. 1:4. 
 
 d. — His identity established through John the Baptist. 
 1:5-8. 
 2. — His Advent. 
 
 a — Coming into the world was unrecognized by those 
 to whom he came. 1:9, 10, 
 
 b. — His reception was rejection by men. 1:11-13. 
 3. — His Revelation. 
 
 a. — Through the medium of the flesh. 1:14. 
 
 b. — Through the testimony of John the Baptist. 1:15. 
 
 c. — In what he imparted. 1:16-17. 
 
 d. — In his revelation of God. 1:18. 
 
 II. — Personal testimonies which declare Him to be the 
 Son of God. 
 
 1. — The testimony of John the Baptist. 1:19-34. 
 2. — The testimony of Andrew. 1:35-42. 
 3.— The testimony of Philip. 1:43-46. 
 4.— The testimony of N.ithanael. 1:47-51. 
 III. — The Acts and Discourses of Christ which support such 
 a claim, together with a discourse of John the Bap- 
 tist. 
 1. — His first miracle at Cana, which secures to him the 
 
 faith of his disciples. 2:1-11. 
 2. — His cleansing of the Temple at the first Passover, at 
 
 which time he declares himself to be the Son 
 
 of God. 2:12-25. 
 3, — Ilis discourse with Nicodemus, in which he claims 
 
 divine origin, 3:1-21. 
 4. — The discourse of John the Baptist, in which he declares 
 
 Jesus to be the Son of God. 3:22-36. 
 
vi Outline 
 
 5. — His discourse with the woman of Samaria, in which he 
 
 declares himself to be the iMessiah. 4:1-42. 
 6. — His second miracle at Caca, which secures to him the 
 
 faith of a nobleman. 4:43:54. 
 7. — The miracle at the Pool of Bethesda, which calls forth 
 from him the declaration that he is the Son of 
 God. 5:1-16. 
 8. — A discourse in defense of his divine authority. 5:17-47. 
 9. — The Miracle of Feeding the Five Thousand, a manifes- 
 tation of his supernatural power. 6:1-15. 
 10. — His walking upon the water, a manifestation of his 
 
 power over the physical. 6:16 21. 
 11.- The controvesy concerning the bread of life. 
 a. — The discussion. 6:22 40. 
 
 b. — The dissatisfaction which it produced. 6:41-51. 
 c. — The discussion which it caused. 6:52-59, 
 d. — The defection which resulted from this controv- 
 ersy. 6:60-71. 
 12. — Testimonies given at the Feast of Tabernacles. 
 (1.) — In defense of his divine authority. 
 
 a. — Introductory statement. His retirement to 
 Galilee, before going to the feast, and his secret 
 departure. 7:1-13. 
 b. — His defense of his teachings and of himself. 
 X. — The failure of the Jews to recognize the 
 source of his teachings due to their failure 
 to do the will of God, and to errors of judg- 
 ment. 7:14-24. 
 y. — The failure of the Jews to recognize him as 
 the Christ, due to their lack of knowledge of 
 God. 7:25-30. 
 z. — His declaration to the officers as to the fate 
 of that generation. 7:31-36. 
 (2.) — In his gracious invitation, and how it was re- 
 ceived. 7:37-44. 
 (3.) — In the report of the officers to be Scribes and 
 Pharisees. 7:45-52. 
 (Following this is found the account of the woman taken in 
 adultery, while authentic, is not genuine, or not the the writing 
 of John. 8:1-11.) 
 
Outline vii 
 
 (4.) — In his exaltation of himself, 
 a. — In claiming to be the light of the world. 8:12-2(J. 
 b. — In claiming to be to Son of God and the Son of 
 
 Man. 8:21-30. 
 c. — In claiming to have power over sin and death* 
 8:31-59. 
 13. — In the miracle of healing the blind man, and the parable 
 of the Good Shepherd. In one he shows him- 
 self to be the light of men, and in the other 
 their true leader. 9:1—10:21. 
 14. — His final declaration to the Jews. 10:22-42. 
 15. — The raising of Lazarus. 11:1-57. 
 
 IV.— The recognition of Christ and his claims 
 
 1. — By Mary in her anointing of Jesus. 12:1-11. 
 2. — In the testimony of the multitude. 12:12-19. 
 3.— By the voice from Heaven. 12:20-36. 
 4. — Two statements concerning man's failure and refusal 
 to recognize Jesus. 
 a. — ^The statement of John, explaining man's failure. 
 
 12:37-43. 
 b. — The statement of Jesus explaining man's refusaL 
 12:44-50. 
 
 V. — Testimonies given in connection with His death and 
 resurrection. 
 
 1. — Before his own. 
 
 (1.) — In connection with his washing of the disciples' 
 
 feet. 13:1-20. 
 (2.) — The testimony given at the Last Supper. 13:21 — 
 
 14:31. 
 (3.) — An added testimony in which he emphasizes what 
 he has just said and sets forth more fully the 
 vital union which exists between himself and 
 the believer, 
 a. — The union set forth. 
 X. — The relation which is sustained. 15:1. 
 y. — The expectation of the husbandman. 15-2. 
 z. — The state or condition of the believer. 15:3. 
 b. — The importance of being in this union. 15:4, 
 
viii Outline 
 
 c. — The evidence of this union. 15:5. 
 
 d. The result of not being in this union. 15:6. 
 
 e. — The privilege of this union. 15:7. 
 
 f. — How the Father is glorified in this union. 15:8. 
 
 g. — What is required in this union. 15:9-13. 
 
 h. — ^The relation which believers sustain to Christ 
 
 in this union. 15:14-17. 
 i. — ^The warning given. 15:18 27 
 2. — Before the representatives of the world power. 
 a. — Before the soldiers. 8:111. 
 
 b. — In his refusal to answer the High Priest. 18:28 — ■ 
 19:16. 
 '3. — The testimoniels given at the time of his death, 
 a. — By the inscription. 19:17-22. 
 b.— In the prophecies fulfilled. 19:23-42. 
 4. — Testimony borne by and in connection with his resur- 
 rection, 
 a.— The empty tomb. 20:1-10. 
 b. — By his declaration to Mary. 20:11-18. 
 c. — In his mysterious appearance and declaration to 
 
 his disciples. 20:19 25. 
 d.— The testimony of Thomas. 20:26 31. 
 e. — In his manifestation of himself in the miraculous 
 draught of fishes. 21:1-14. 
 5. — The conclusion. An account of the restoration of 
 Peter. 21:15-25. 
 
Jesus Christ the Son of God. 
 
 The Gospel of John opens with an introduction, but it con- 
 tains no intimation of the purpose of the writer, acd it is not 
 until we reach the 20th chapter and 30th verse we find the state- 
 ment of the writer's intention, which we find in these words: 
 "These are written that ye may believe that Jesus is the Christ 
 the Son of God, and that believing ye may have life in His 
 name." 
 
 In harmony with the purpose thus expressed the introduc- 
 tion has to do with the person of Christ, His nature and charac- 
 ter. In speaking of Christ, he does not use the name by which 
 he was commonly known, but uses a word which was a current 
 designation of the manifestation of Jehovah, in telling that Je- 
 sus was the Son of God, manifest in the flesh. "In the begin- 
 ning was the Word and the Word was with God, and the Word 
 was God." In one brief sentence he tells us He was God. "The 
 same was in the beginning with God." A fact restated for em- 
 phasis in setting forth what He was, the Creator. "All things 
 were made through Him; and without Him was not anything 
 made that hath been made." As to the nature of his being He 
 was the source of life and light. "In Him was life (14:6) and 
 the life was the light of men." (8:12) But as such men failed to 
 recognize Him, "And the light shinethin the darkness; and the 
 darkness appreheudeth it not." Nevertheless his identity was 
 establisned through the witness of John the Baptist. "There 
 came a man, sent from God, whose name was John. The same 
 came for witness, that he might bear witness of the light, that 
 all might believe through him." Such was his mission, for "He 
 was not the light, but came that he might bear witness of the 
 hght." 
 
 Concerning His advent or coming into the world, he says, 
 "There was the true light, even the light which lighteth every 
 man coming into the world. He w^as in the world, and the 
 world was made through Him and the world knew Him not." 
 Men failed to recognize Him as their light, and knew Him not as 
 their Creator. And as for his reception by men, "He came to 
 
10 Jesus Christ the Son of God 
 
 his own and they that were his own received Him not," thus 
 those by whom it was expected he would be received, rejected 
 Him, "But as many as received Him to them gave He the right 
 to become children of God." Thus He became to them their 
 life. And the way in which He was received was through faith, 
 "even to them that believe on His name." By believing on Him 
 they were born again, "who were born, not of the flesh, nor of 
 the will of man, but of God." 
 
 "As to the revelation of himself it was first through the me- 
 dium of the flesh, "and the Word became flesh, and dwelt 
 among us (and we beheld his glory, glory as of the only begot- 
 ten from the Father,) full of grace and truth." Through the 
 veil of his humanity His divine glory shone forth, and men be- 
 held God. He was further revealed to men through the testi- 
 mony of John the Baptist, and "John beareth witness of Him, 
 and crieth, saying. This was He of whom I said. He that cometh 
 after me is come before me, for he was before me." 
 
 He was also revealed in what he imparted to those who be- 
 lieved on Him. "For of his fullness we all received," having re- 
 ceived the presence, power and riches of Jesus Christ, "and 
 grace for grace," or grace in abundance. Under the law the 
 requirements were fixed and definite, and no favor shown, but 
 in Christ the unmerited favor of God was shown to man. "For 
 the law was given through Moses: grace and truth came through 
 Jesus Christ." The one was a servant, while the other was the 
 Lord himself who could show favor, and was truth itself. (14:6) 
 He also revealed himself in his declaration of God, "No man 
 hath seen God at any time; the only begotten Son who is in the 
 bosom of the Father, he hath declared him." Since no man 
 had seen God, only the Son of God who had seen God could re- 
 veal or unfold God. This Jesus did both in his person and 
 teachings. 1:1-18. 
 
 Having concluded his introduction, the writer at once enters 
 upon the work of establishing the fact that Jesus Christ is the 
 Son of God. 
 
 First he presents a number of personal testimonies which de- 
 clare Him to be the Son of God. The first of these testimonies 
 is that of John the Baptist. That it is his purpose to establish 
 a fact is seen in the frequent use of the word witness. "And 
 this is the witness of John." The immediate occasion of which 
 
Jesus Christ the Son of God 1 1 
 
 ■was, "when the Jews sent unto him from Jerusalem priests and 
 Levites to ask him, Who art thou?" It seems the impression 
 had gotten abroad that he, John the Baptist, was the Christ. 
 (See Luke 3:15) "And he confessed, and denied not; and he 
 confessed, I am not the Christ," Their next question was a 
 natural one, "And they asked him, What then? Art thou Eli- 
 jah?" For they expected Elijah to come again as the immedi- 
 ate forerunner of Christ, (Mai. 4:5) "And he saith, I am not." 
 Their next question was less definite because they evidently did 
 not understand Deut. 18:15, as referring to the Messiah, when 
 they asked, "Art thou the prophet? And he answered No." 
 Because in his mind there was no other prophet expected but 
 the Messiah. Then seemingly in despair they ask, "Who art 
 thou?" and at the same time gave a reason for asking the ques- 
 tion, "that we may give an answer to them that sent us. What 
 sayest thou of thyself?" His answer has to do with the latter 
 part of this question, for he said, "I am the voice of one crying 
 in the wilderness, make straight the way of the Lord as said 
 Isaiah the prophet." The words of Isaiah could very fittingly 
 be apphed to present conditions and John saw their appropri- 
 ateness. To captive Israel Jehovah their king was coming, and 
 his approach is proclaimed. Jesus was coming to lead back his 
 own people, out of the wilderness of sin into the favor of God. 
 Thus John the Baptist saw how appropriately they described 
 the coming and mission of Jesus, and his own mission in this 
 connection. 
 
 Failing to get what they deemed a satisfactory answer they 
 at once proceed to take exception to some of his acts. The 
 Pharisees considered themselves the guardians of the ordin- 
 ances of the church, and those sent were from the Pharisees. 
 "And they had been sent from the Pharisees. And they asked 
 him, and said unto him, why the baptizest thou, if thou art not 
 the Christ, neither Elijah, neither the prophet?" His answer is 
 significant, and the significance he reveals later. "John an- 
 swered them saying, I baptize with water; in the midst of you 
 standeth one whom ye know not, even he that cometh after me, 
 the latchet of whose shoe I am not worthy to unloose." With 
 the brief statement, "These things were done in Bethany be- 
 yond the Jordan, where John was baptizing," we pass to anoth- 
 er day. 
 
1 2 Jesus Christ the Son of God 
 
 "Ou the morrow he seeth Jesus coming unto him and saith, 
 Behold the Lamb of God, that takethawa.y the sin of the world." 
 And in explanation of this statement he adds, "This is he of 
 whom I said, After me cometh a man who is become before me; 
 for he was before me." But this knowledge he did not always 
 possess. "And I knew him not;" and in telling how this knowl- 
 edge came to him he sets forth two things, the purpose of his 
 baptism and the basis of his knowledge. Concerning the pur- 
 pose of his baptism he says, "but that he should be made mani- 
 fest to Israel, for this cause come I baptizing with water," 
 (Mark 1:10-11) And this was the basis of his knowledge, "And 
 John bare witness saying, I have beheld the Spirit descending 
 as a dove out of heaven, and it abode upon him. And I knew 
 him not, but he that sent me to baptize with water, he said unto 
 me, Upon whomsoever thou shalt seethe Spirit descending and 
 abiding upon him, the same is he that baptizeth with the Holy 
 Spirit." This promise having been fulfilled, he feels he has 
 sufficient ground for his testimony, so unhesitatingly he de- 
 clares, "And I have seen and haye borne witness that this is 
 the Son of God." 1:19-34. 
 
 Following the witness of John the Baptist comes a series of 
 testimonies which he links together in a most natural manner. 
 First is that of Andrew, and it came about in this wise: "Again 
 on the morrow John was standing, and two of his disciples, 
 and he looked upon Jesus as he walked, and saith. Behold the 
 Lamb of God! And the two disciples heard him speak, and 
 they followed Jesus. And Jesus turned and beheld them fol- 
 lowing and saith unto them. What seek ye?" Confused by be- 
 ing thus suddenly addressed, they returned that answer which 
 was no doubt the only one they could frame, a question. "And 
 they said unto him, Rabbi (which is to say, being interpreted. 
 Teacher) where abidest thou? He saith unto them, come, and 
 ye shall see. They came therefore and saw where he abode; 
 and they abode with him that day: it was about the tenth hour." 
 It matters but little as to what may have been their motive in 
 following Jesus, one thing we know, and that is, that whatever 
 they saw and heard, they saw and heard sufficient to afford An- 
 drew grounds for making the declaration which follows, "One 
 of the two that heard John speak, and followed him, was An- 
 drew, Simon Peter's brother. He findeth his own brother, Si- 
 
Jesus Christ the Son of God 1 3 
 
 mon, and saith unto him, We have found the Messiah, (which is, 
 being interpreted, Christ.)" Thus is he declared to be the 
 long looked for Messiah. Taking Simon, "He brought him 
 unto Jesus. Jesus looked upon him and said, Thou art Simon 
 the son of John; thou shalt be called Cephas (which is, by inter- 
 pretation, Peter)." 1:35-42. 
 
 The next testimony presents him in still another light as the 
 fulfillment of the law and the prophets. "On the morrow he 
 was minded to go forth into Galilee, and findeth Philip; and Je- 
 sus said unto him, Follow me. Now Philip was from Bethsaida 
 of the city of Andrew and Peter." What transpired we know 
 not, but it was of sufficient importance to justify the declara- 
 tions which he made. "Philip findeth Nathanael, and saith unto 
 him. We have found him of whom Moses in the law, and the 
 prophets wrote, Jesus of Nazareth the Son of Joseph." The 
 mention of Nazareth causes a question to arise in the mind of 
 Nathanael, "And Nathanael said unto him, Can any good thing 
 come out of Nazareth?" Willing to satisfy him, "Philip saith 
 unto him. Come and see." 1:43-46. 
 
 The next testimony very naturally follows the two preceding, 
 and is the culminating one. " When Jesus saw Nathanael com- 
 ing to him, and saith of him, Behold an Israelite indeed, in whom 
 is no guile!" Surprised at the salutation which he receives, Na- 
 thanael very naturahy asked, "Whence knowest thou me?" 
 Having reason to believe, if not actually knowing that Jesus had 
 never seen him before, led him to ask the question. To Nathan- 
 ael Jesus gives an exhibition of his supernatural vision. "Je- 
 sus answered and said unto him, before Philip called thee, when 
 thou wast under the fig tree, I saw thee." Where he had been 
 just before Philip had met him. The effect was such that it 
 called forth the declaration, "Rabbi, thou art the Son of God; 
 thou art the King of Israel." Here is the first recognition of 
 him as king since his recognition by the wise men. 
 
 In these testimonies we have presented the four-fold charac- 
 ter of Christ. In that of John the Baptist, testimony was given 
 that he was the Son of God; in that of Andrew was declared to 
 be the Messiah, in that of Philip witness was borne to his being 
 the Son of Man, when he was spoken of as "the Son of Joseph;" 
 and in that of Nathanael he is declared to be the King of Israel. 
 
 While what Nathanael had seen and heard had been deemed 
 
14 Jesus Christ the Son of God 
 
 sufficient for his faith, Jesus tehs him that he shaU see greater 
 thin<?s. "Jesus answered and said unto him, Because I said 
 unto thee I saw thee underneath the fig tree, thou behevest; 
 thou shalt see greater things tlian these. And he saith unto 
 him, Verily, verily, I say unto you, ye shall see the heavens 
 opened, and the angels of God ascending and descending upon 
 the Son of Man." Jesus Christ in his divine nature was the 
 Son of God, and in his liuraan nature he was the Son of Man, 
 having been born of a woman. The figure here used is taken 
 from Gen. 28:12, and symbolically shows the uninterrupted 
 communion and the unceasing care which God has with and for 
 the objects of his love. 1:47-51. 
 
 Now begins a long series of acts and discourses which show 
 him to be the Son of God, or which contain such a declaration. 
 These form the third great division of the book. The fir^t act 
 is his miracle at Cana. One result of this miracle is that his 
 disciples were led to believe on him, thus in the very beginning 
 he secures and establishes their faith in him. 
 
 "And the third," or six days from the time mentioned in Chap. 
 1:19, "there was a marriage i.i Cana of Galilee; and the mother 
 of Jesus was there; and Jesus also was bidden, and his disci" 
 pies, to the marriage." And when in the course of the celebra- 
 tion of the event, which lasted seven days, the wine failed them, 
 Mary appealed to Jesus to come to their rescue. "And wlien 
 the wine failed the mother of Jesus saith unto him they have no 
 wine." Just what led her to do this is only conj 'Cture. And 
 Jesus sai'h unto her, "Woman, what have I to do with thee? 
 Mine hour is not yet come." While this reply rejects any inter- 
 ference on his mother's part, yet it indicates a willingness, if 
 not an intention to do something. Now as to how he knew when 
 the exact time had arrived for a manifestation of his power, is 
 unknown only as he was conscious in his omniscient nature. 
 Not deterred by his reply, "His mother saith unto the servants, 
 Whatsoever he saith unto you do it. Now there were six water- 
 pots of stone set there after the Jews' manner of purifying con- 
 taining two or three firkins apiece." They had held the water 
 with which the guests had cleansed themselves. "And Jesus 
 saith unto them, Pill the water-pots with water. And tliey 
 filled them up to the brim. And he saith unto them, Draw out 
 now, and bear unto the rul:r of the feast. And they bare it. 
 
Jesus Christ the Son of God 1 5 
 
 And when the ruler of the feast tasted the water, now become 
 wine, and knew not whence it was, (but the servants that had 
 drawn the water knew), the ruler of the feast calleth the bride- 
 groom, and saith unto him, Every man setteth on first the good 
 wine; and when men have drank freely, then that which is 
 worse: thou hast kept the good wine until now." This simple 
 narrative tells its own story and shows how Jesus in an unseen 
 way exerted his power. The writer after telling that this was 
 his first miracle, shows its effect on the disciples, which was 
 the purpose of its narration. "This beginning of his signs did 
 Jesus in Cana of Galilee, and manifested his glory; and his dis- 
 ciples believed on him." This miracle bore testimony to his be- 
 ing the Son of God in that he manifested his power over the 
 physical elements in a supernatural way. 2:1-11 
 
 Following this is the account of his cleansing the Temple and 
 in the course of this act he openly declares himself to be the 
 Son of God. "After this he went down to Capernaum, he and 
 his mother, and his brethren, and his disciples; ard there abode 
 not many days. And the passover of the Jews was at hand, 
 and Jesus went up to Jerusalem." He finds that the temple 
 had become a place of merchandise, instead of being kept sa- 
 cred for the worship of Jehovah. "And he found in the temple 
 those that sold oxen and sheep and doves and the changers of 
 money sitting." Indignant because of the desecration, "and he 
 made a scourge of cords, and cast all out of the temple, both 
 the sheep and the oxen; and he poured out the changers' money 
 and overthrew their tables." And now, if at any one time more 
 than another, we find Christ coming into a full consciousness of 
 his divine Sonship. And jet we have no reason to believe that 
 his consciousness was not as full at all times, as the expression 
 which he gives on this occasion indicates. "And to them that 
 sold the doves he said take these things hence; make not my 
 Father's house a house of merchandise." While his disciples 
 noticed the character of his statements, for "His disciples re- 
 membered, that it was written, Zeal for thy house shall eat me 
 up," the Jews were too incensed at his action to notice what he 
 had said, and so demanded by what authority he acted. "The 
 Jews therefore answered and said unto him, What sign showest 
 thou unto us, seeing th it thoa dopst these things? Jesus an- 
 swered and said unto them, Destroy this temple, and in three 
 
1 6 Jesus Christ the Son of God 
 
 days I will raise it up." His answer informs them that if they 
 destroy or kill his body, he will raise it up again in proof of the 
 claims which he had just made. But they "The Jews therefore 
 said, forty and six years was this temple in building, and wilt 
 thou raise it up in three days? But he spoke of the temple of 
 his body." 
 
 In order to a fuller understanding of this, it is necessary to 
 have the essence of the idea of the temple. The temple was the 
 dwelling place of God. For ages the material temple at Jerusa- 
 lem had been the type of his body, the living temple, for in 
 Christ's body as the Son of God, was now where God dwelt, for 
 Paul says, "in him the fullness of the God-head dwelt bodily." 
 "When therefore he was raised from the dead, his disciples re- 
 membered that he spake this: and they believed the scripture, 
 and the word which Jesus had said," for he had given the sign 
 ■which had been demanded of him and promised by him. "Now 
 when he was in .Jerusalem at the Passover, during the feast, 
 many believed on his name, beholding his signs which he did. 
 But Jesus did not trust himself unto them," that is he did not 
 put much confidence in them, because their faith was not well 
 grounded, because they did not fully understand him or his 
 mission. He placed little contidence in them, "for that he knew 
 all men, and because he needed not that any one should bear 
 witness concerning man," that is it was not necessary that he 
 be told anything about man, "for he himself knew what was in 
 man." 2:12-25. 
 
 A good illustration of the truth of the above statement is 
 found in the case of Nicodemus, to whom he declared his divine 
 origin, but such a view was not held by either the Jews of 
 Jerusalem or by Nicodemus. "Now there came a man of the 
 Pharisees, named Nicodemus, a ruler of the Jews: the same 
 came unto him by night, and said, Rabbi, we know that thou art a 
 teacher come from God: for no one can do these signs that thou 
 doest, except God be with him." Nicodemus came to Jesus simply 
 as a seeker after knowledge, believing as his statement suggests 
 that he might get some new light upon mooted questions. All 
 that he saw in Jesus was that he was a teacher sent by God, 
 and all that Jesus had done had failed to convey to his mind 
 his supernatural character. Seeing this, Jesus by a line of 
 thought suggested by what he had said of him, proceeds to show 
 
Jesus Christ the Son of God 1 7 
 
 Nicodemus what his true character was, as manifested by his 
 teaching 5. As the kiaglom of Heaven was the topic of conver- 
 sation, owing to the preaching of John the Baptist, he takes this 
 subject to show him that no one, other than one of divine orign, 
 could impart the instruction which he gives. "Jesus answered 
 and said unto him, verily, verily, I say unto thee, Except one be 
 born anew he cannot see the kingdom of God." With his car- 
 nal conceptions of the nature of the kingdom of God and from 
 his belief that he was a member of the kingdom, Nicodemus 
 was unprepared for what he heard, and so failed to perceive 
 that Jesus was speaking of a kingdom that was spiritual. So 
 his was a perfectly natural question when, "Nicodemus saith 
 unto him, How can a man be born when he is old? Can he enter 
 a second time into his mother's womb, and be born?" Without 
 answering the question of Nicodemus, and yet in explanation of 
 his own statement, "Jesus answered. Verily, verily, I say unto 
 thee. Except one be born of water and the spirit, he cannot 
 enter into the kingdom of God." 
 
 The meaning of this much discussed passage of scripture in 
 the light of other scripture seems very clearly to be that re- 
 pentance and faith are the means whereby Jesus would have 
 Nicodemus be born again. As the Christian baptism had not 
 as yet been instituted, and since he was talking to a Jew who 
 knew no other baptism than that of John, his was the one that 
 would naturally be the one of which Jesus would speak. The 
 baptism of John was unto re])entance and was with water. (See 
 Matt. 3:11; Mark 1 :4; Luke 3:3; Acts 13:24 and Acts 19:4). Before 
 Nicodemus could enter the kingdom it was necessary for him to 
 be baptized unto repentance, and be born of the Spirit through 
 faith in him. (See Chap. 1:12, 13; Mark 1:14,15.) In the light 
 of these facts only one conclusion seems to be open to us, and 
 that is, Jesus would have Nicodomus understand that the new 
 birth required, meant baptism with water which would signify 
 his repentance from sin; and by believing in Jesus, he would 
 thus become one of the children of God. The reason he ad- 
 vances in explanation of this necessity was a perfectly natural 
 one, "That which is born of the flesh is llesh; and that which is 
 born of the Spirit is spirit." The flesh is not only unlike the 
 Spirit, but it is opposed to the spiritual since it is the seat of 
 sin, as it is the source of all fleshly desires, tempers and dis- 
 
1 8 Jesus Christ the Son of God 
 
 positions, consequently could have no place in the Kingdom of 
 God, That he was not able to clearly understand was not 
 strange since there were thinges in the physical world he could 
 not understand, so Jesus said, "Marvel not that I said unto 
 thee, ye must be born anew. The wind bloweth where it will, 
 and thou hearest the sound thereof, but knowest not whence it 
 cometb and whither it goeth, so is everyone that is born of the 
 Spirit." Still unable to comprehend, and yet with a view of 
 obtaining further light, "Nicodemus answered and said unto 
 him, How can these things beV Tnis alfords Jesus the oppor- 
 tunity for which he was seeking' that of showing to Nicodemus 
 his character as a teacher, and at the same time explaining to 
 Nicodemus his inability to understand. If as an earthly teacher 
 he is unable to understand the things which are self evident 
 and the physical phenomena with which he is surrounded, how 
 can he understand the Spiritual. "Jesus answered and said 
 unto him, Art thou the teacher of Israel, and understandeth 
 not these things?" Not so with Jesus, "Verily, verily, I say 
 unto thee. We speak that we know, and bear witness of that 
 which we have seen; and ye receive not our witness." And now, 
 "If I told you earthl^^ things." If he was unwilling to accept and 
 believe Christ's words concerning those things which were self 
 evident and things which afforded some opportunity of verifying 
 how would he believe things of which this could not be said. 
 
 Jesus now informs him that his ability to tell him heavenly 
 things is due to his origin and character. "And no one hath 
 ascended into heaven, but he that descended out of heaven, even 
 the Son of Man, who is in heaven." Having thus made known 
 his character, he now declares his mission, as men in the time 
 of Moses found life through the serpent, (Numbers 21:9) so are 
 men to find eternal life through him. "And as Moses lifted up 
 the serpent in the wilderness," as men by faith in the word of 
 Moses, and looking upon the serpent received life, "even so 
 must the Son of Man be lifted up; that whosoever believeth may 
 in him have eternal life." And the reason fortius is, "For God 
 so loved the world, that he gave his only begotten Son, that 
 whosoever believeth on him should not perish, but have eternal 
 life." Thus in an indirect way does he declare himself to be 
 the Son of God, the Savior of the world, and belief in him 
 personally the condition of salvation. 
 
Jesus Christ the Son of God 19 
 
 At tliG sarae time he makes it clear that Go] does not desire 
 that men should be lost, "i-i'or he sent not the Son into the 
 world to judye the world." Since all have sinned, to judge the 
 world was to condemn tlie world; " but that the world sliould be 
 saved thi-ough him." and this salvation, or escape from judg-e- 
 ment, is to be throuoh faith in him personally. "He that be- 
 heveth on him is not judo-ed; he that beliexetli not hath been 
 judijjed already, because he hath not believed on the name of 
 the only begotten Son of God." What this judgement, or con- 
 demnation is, he now explains' "And this is the judgement 
 that light is come into the world, and men love the darkness 
 rather than the light." that is they preferred to live as they had 
 lived rather than seek the light, that is by believing in him and 
 his teachings, and the reason is "for their works were evil." 
 
 Not only did they prefer the darkness but they hated the 
 light, "For every one tliat doeth evil hateth the light and Com- 
 eth not to the light, lest his words should be reproved." The 
 light revealing the character of their works calls forth condem- 
 nation from both their own conscience and from God. But he 
 that doeth truth cometh to the light, that his works may be 
 manifest." and the reason is, "that they have been wrought in 
 God." and so have no fear of condemnation. 3:1-21 
 
 Following this discourse comes that of John the Baptist in 
 which he positively declnres Jesus to be the Son of God. The 
 intervening events are passed over the following brief way, 
 "After these things came Jesus and his disciples into the land 
 of Judea: and then he tarried with them, and baptized." At 
 the beginning of Christ's ministry he went unto John the Bap- 
 tist to be baptized. He went unto him to be baptized unto re- 
 pentance since he was to be numbered with the transgressors, 
 and yet was without s n, and also since it was necessary for 
 him to fulfill all righteou.sness. And now in order to become 
 members of the Kingdom of Heaven, of which he was the fore- 
 runner, Jt)hn and his disciples came unto Jesus for baptism in 
 order to show their faitli in and acceptance of him. As a note 
 of time the writer adds, "For John was not yet cast into prison." 
 
 Ihe baptism of John by Jesus, led to a (iispute concerning 
 the relative merits of the baptism of John and that of Jesus. 
 There arose therefore a questioning on the part of John's dis- 
 ciples with a Jew about puriting." In all probability the 
 
20 Jesus Christ the Son of God 
 
 questioning being as to which baptism was the higher and more 
 efficacious, the Jew probably maintaining that of Christ, while 
 the disciples that of John. So to settle the question the discip- 
 les refer the matter to John. "And they came unto John and 
 said unto him Rabbi, he that was with thee beyond Jordon, to 
 ■whom thou hast boi'ne witness, behold the same baptizelh, and 
 all men come to him." Tliis was in all probability the argu- 
 ment of their opponent, and realizing its force they repeat it in 
 order to call forth a rei^ly. John in answering gives the reason 
 "John answered and said a man can receive nothing except it 
 has been given him from heaven," that is, his greater activity 
 and greater success was from God, and is only a natural con- 
 sequence; for, "Ye yourselves bear me witness that I said I am 
 not the Chiist, but that I am sent for him." And tliis is the 
 light in which he looks u]3on that which is transpii'ing: "He 
 that hath tlie bride |is the bridegroom; but the friend of the 
 bridegroom, that standeth and heareth him rejoiceth greately 
 because of the bridegroom's voice; this my joy therefore is 
 made full." Tliat is, what they have told him instead of cause- 
 ing envy on his part, gives him joy. That he fully reahzed his 
 position is seen in this additional statement, "He must increase 
 but I must decrease." By way of explanation of this statement 
 he shows that this is a natural outcome, because of his nature 
 and the nature of his teaching.-?. "He that cometh from above 
 is above all," since "he timt is of the earth is of the earth, and of 
 tlie earth he speaketh," while "lie that cometh from heaven is 
 above all." not only because of his nature but because of his 
 superior knowledge which he possesseth, "What he hath seen 
 and heard of that he bearcth witness." With John his teach- 
 ings were based on imparted knowledge received through rev- 
 elation, while the teachings of Jesus concerning the kingdom 
 were based on immediate knowledge. 
 
 The disciples had just said, "all men come to him," and now 
 John speaking of the same time, "and no man receiveth his wit- 
 ness," for John saw in the multitude a great lack which later 
 events developed, and yet it might have been that he was speak- 
 ing hyperbolically of the small number which would believe. 
 Small in comparison with the vast number which refused to be- 
 lieve on him. And concerning those who had believed he says, 
 "He that hath received his witness hath set his seal to this, that 
 
Jesus Christ the Son of God 21 
 
 God is true." Thus does he make unbelief a denial of this, 
 "For he whom God hath sent, speaketh the words of God." And 
 being from heaven, God hath fully endowed him with all of his 
 attributes and powers without saint, "for he giveth not the 
 Spirit by measure." 
 
 Still another reason he gives for his having to decrease, and 
 Christ to increase, "The father loveth the Son and hath given all 
 things into his hand." This being true he sets forth the conse- 
 quences of man's attitude toward Christ, "He that believeth on 
 the Son hath life; but he that obeyeth not the Son shall not 
 see life, but the wrath of God abideth on him." Man, because 
 of disobedience or sin, is under the wrath of God until his 
 condition is changed by faith in God. This is man's natural 
 state, and not simply because of his refusal to believe in 
 Christ. 3:2236. 
 
 Following the discourse of John the Baptist, we have the dis- 
 course of Jesus delivered to the woman of Samaria, at the well 
 near the city of Sychar. His presence at the well came about 
 in this way, "When therefore the Lord knew how that the 
 Pharisees had heard that Jesus was making, and baptizing more 
 disciples than John (although Jesus himself baptized not, but 
 his disciples), he left Judea and departed again into Galilee." 
 In making this journey, "he must needs pass through Samaria. 
 So he Cometh to a city of Samaria, called Sychar, near to a par- 
 cel of ground that Jacob gave to his son, Joseph: (see Gen. 33:19 
 and 48:22) and Jacob's well was there. Jesus therefore being 
 wearied with his journey, sat thus by the well. It was about 
 the sixth hour. There cometh a woman of Samaria to draw 
 water." Seeing the woman approaching he takes advantage of 
 a physical need to teach a spiritual truth, so he says to her, 
 "give me to drink." The reason why he asked her instead of 
 his own disciples was, "For his disciples were gone away into 
 the city to buy food." The request came as a surprise to the 
 woman, for she asked, "How is it that thou being a Jew askest 
 drink of me wlio am a Samaritan woman?" The cause of her 
 surprise was, ("For Jews have no dealings with Samaritans.") 
 
 Without answering her question or even offering any explan- 
 ation for his action, he simply makes a statement in which he 
 endeavors to transfer her thought from the physical to the 
 spiritual, "Jesus answered and said unto her, If thou knewest 
 
22 Jesus Christ the Son of God 
 
 the gift of God, and who it is that saith to tlice ^'ive me to drink; 
 thou wouldst have asked of him, and he would have given thee 
 hving water." The gift of God was himself, and the hving 
 water of which he spoke was the Holy Spirit, (see ch. 7:38 39. 
 But the woman in her thought failed to follow him, because her 
 reply had reference to the physical, "The woman saith unto 
 him, Sir, thou hast nothing to draw with and the well is deep." 
 But her curiosity is aroused and she is anxious to know more 
 about it, so she asks, "Whence then hast thou that living water?" 
 Reahzing that he must possess some power greater than that 
 possessed by men ordinarily, she asks, "Art thou greater than 
 our father Jacob, who gave us the well, and drank thereof him- 
 salf and his sons, and his cattle?"' 
 
 Without answering this question he makes another attempt 
 to transfer her thought from the physical to the spiritual; this 
 he endeavors to do by a contrast of effects. Speaking of the 
 physical, "Jesus answered and said unto her, Everyone that 
 drinketh of this water shall thirst again," but rot so with the 
 spiritual, the effect is two- fold: first, "but whosoever drinketh 
 of the water that I shall give him shall never thirst"; secondly, 
 unlike the other it will be ever present, and perennial and 
 springing up unto eternal life, "but the water that I shall give 
 him shall become in. him a well of water springing up unto 
 eternal life." 
 
 StiU failing to catch the deeper meaning of what he has said, 
 and yet recognizing its desirability and convenience, she asks 
 that she be given this water and gives her reasons for making 
 the request, "The woman saith unto him, Sir, give me this 
 water, that I thirst not, neither come all the way hither to draw." 
 
 Once more he makes the attempt to instill in her spiritual 
 conceptions, and in so doing reveals his divine or supernatural 
 character, and prepares the way for a declaration of himself. 
 This he does by casually making a seemingly unimportant re- 
 quest, "Jesus saith unto her, Go call thy husband, and come 
 hither." To this request "The woman answered, and said unto 
 him, I have no husband." Jesus uses her answer as the occa- 
 sion of making revelation of her past life, which must have as- 
 tonished her and impressed her with his unusual, if not super- 
 natural character. "Jesus saith unto her, Thou saidest well, I 
 have no husband, for thou hast had five husbands; and he whom 
 
Jesus Christ the Son of God 23 
 
 thou now hast is not thy husband; this hast thou said truj".!" 
 She now realizes she is conversing with no ordinary individual, 
 but with a man of God endowed with higher powers, a prophet, 
 and so ex[)resses her behef, "The woman saith unto him, Sir I 
 perceive that thou art a prophet." 
 
 While what follows suggests the possibility of a desire on her 
 part to turn the trend of the conversation away from her past, 
 it is more probable that believing herself to be in the presence 
 of a man who was undoubtedly a pi'ophet, she saw an opportun- 
 ity to settle a question, one which has been a vexed one, because 
 of the exclusive claims of the Jews as to where was God's true 
 altar, and where he should be worshipped. That she was sin- 
 cere, is evident because Christ gives the question due consider- 
 ation. The information she secures by making a statement 
 which requires an answer, "Our fathei's worshipped in this 
 mountain; and ye say that in Jerusalem is the place where men 
 ought to worship," His answer was both new and unexpected, 
 because he dropped out of the que.stion the idea of place and its 
 sanctity. His answer shows that the Father could be worship- 
 ped in both places, "Jesus saith unto her, Woman, believe me, 
 the hour cometh, when neither in this mountain, nor in Jeru- 
 salem, shall ye worship the Father." 
 
 He would have her know that there was something more im- 
 portant than place and that is the manner in wnich he is wor- 
 shipped. In this particular he shows her that she and her peo- 
 ple have failed. "Ye worship that which ye know not." She 
 knew not God, becau.se she had only an imperfect; revelation of 
 him, for the Samaritans, while they received the books of Moses 
 rejected the books of the prophets, and it was the prophets who 
 had fully developed the Messianic hope and the salvation which 
 was to come through him, consequently he who did not thus 
 know God, did not in reality know him. Jesus reckoning him- 
 self as a Jew, could truthfully say for the Jews, "we worship 
 that which we know," and concerning salvation, "for salvation 
 is from the Jews," since he was a Jew and salvation was to come 
 through him. While he draws the line of racial distinction, 
 that he might point our error, yet the declaration of truth which 
 he now makes lifts it, "But the hour cometh, and now is, when 
 the true worshipper shall worship the Father in spirit and truth, 
 for such doth the Father seek to be his worshippers." 
 
24 Jesus Christ the Son of God 
 
 From this statement, it is perfectly clear that he meant that 
 the hour was coming, and in fact was already here, in which 
 those who truly worshipped God, would not do so in any partic- 
 ular place, nor by any particular forms or ceremonies, nor 
 ■would they worship him in error as do both Jew and Samaritan, 
 but in the truth which he was revealing and would reveal to the 
 ■world. "For God is a Spirit and they that worship him must 
 worship in spirit and truth," True worship must ever be spir- 
 itual and in truth or consonant with the divine nature, as re- 
 vealed in Clii-ist. 
 
 But all this the woman fails to understand, and deeply feeling 
 her needs she gives expression to her hope and belief in the 
 coming of one who will be able to make it all plain to her, "The 
 woman saith unto him, I know that Messiah cometh (he that is 
 called Christ); when he is come he will declare unto us all 
 things." This afforded him the desired opportunity to make a 
 revelation of himself, and "Jesus saith unto her, I that speak 
 unto thee am he. And upon this came the disciples, and they 
 marvelled that he was speaking with a woman," because it was 
 a Rabbinical precept that it was beneath the dignity of man to 
 hold converse with a woman in public, and it was something 
 that was forbidden a Rabbi. While they may have asked the 
 question among themselves, "yet no man said, what seekest 
 thou? or why speakest thou with her?" 
 
 And now since the disciples had come, and the situation hav- 
 ing become somewhat constrained, "So the woman left her 
 water pot, and went away into the city, and saith to the men, 
 come see a man who told me all things that ever I did " This 
 seems to have been to her the strongest ground for believing 
 that he was the Christ. At least this fact seems to have made a 
 deeper impression upon her than did his most remarkable 
 teaching. While the conviction forced itself upon her yet she 
 did not trust herself to make a positive assertion, so she asked, 
 "Can this be the Christ?" Naturally enough the very mention 
 of the possibility of the Messiah having come was sufficient to 
 arouse their interest and their curiosity, and "They went out 
 of the city, and were coming to him." 
 
 " In the meanwhile the disciples prayed him, saying, Rabbi eat. 
 But he said unto them, I have meat to eat that ye know not." 
 The disciples spoke in a material sense, but Christ in a spirit- 
 
Jesus Christ the Son of God 25 
 
 ual sense, when he said, "Ihaye meat to eat that ye know 
 not," consequently the disciples could not understand. "The 
 disciples therefore said one to another, Hath any man brought 
 him ought to eat?" Whereupon he explains that which he had 
 said. "Jesus saith unto tliem, my meat is to do the will of 
 him that sent me, and to accomplish his work." In other words 
 he wanted them to know that this spiritual life had found food 
 in what had transpired between himself and the Samaritan 
 woman and that he was still to find food in what was before 
 him, since in it all he was simply doing God's will. 
 
 And then looking up and seeing the Samaritans flocking to 
 him he said, "Say not ye, There are yet four months, and then 
 Cometh the harvest? behold, I say unto you. Lift up your eyes, 
 and look on the fields, that they are white already unto harvest." 
 Christ saw in the coming multitude the results that afterward 
 followed, both present and more remote. Continuing to ad- 
 dress them upon the subject already begun, he says, "He that 
 reapeth receiveth wages," not the pay of the world, but in 
 that he "gathereth fruit unto eternal life," indicating that their 
 opportunity for service is now at hand, and it is for them to 
 act, "that he that soweth and he that reapeth may rejoice to- 
 gether." Christ having sown the seed, it was now for them to 
 gather the harvest of souls, and they could rejoice together. 
 This incident he cites as an illusti'ation of the truth of the say- 
 ing which evidently was in common use, "For herein is the say- 
 ing true one soweth and another reapeth," which aptly illus- 
 trated their work, for, "I sent you to reap that wherein ye have 
 not labored," because, "others have labored, and ye are entered 
 into their labor. In this clause the word "others" may have 
 included the prophets, and John the Baptist, or he may have 
 used it as a categorical plural, and yet from what follows it 
 ■would seems more probable that he meant himself and the 
 woman. 
 
 "And from that city many of the Samaritans believed on him 
 because of the word of the woman, who testified, He told me all 
 things that ever I did." How strikingly does the faith of the 
 Samaritans stand in contrast with that of the Jews. The Jews 
 hesitatingly believed on him, when they had a miracle to invite 
 and give assurance to their faith, while the Samaritans, many 
 of them believed on him without any, and many on the strength 
 
26 Jesus Christ the Son of God 
 
 of this woman's woi'cl, and without havincr seen him, as the 
 following verse indicates, "So when the Samaritans came unto 
 liim, they besouj^ht him to abide with them; and he abode two 
 days. And miny more believed because of his word," a miracle 
 not being necessary to produce faith in them, for they were 
 ready and willing to have believed on him on the strength of 
 what the woman had said, for, "They said to the woman. Now 
 we believe not because of thy speaking; for we have heard for 
 ourselves and V:now that this is indeed the Savior of the world." 
 
 In this discourse of Christ's we have his own declaration as 
 to who he was, and in the narrative the indirect declaration of 
 the woman and the positive declaration of the Samaritans, bas- 
 ed upon the evidence which he presented, all of which goes to- 
 ward establishing the fact that he was the Son of God. 4:1-42. 
 
 This fact is further established by exhibitions of superna- 
 tural power in the healing of the sick and the afflicted. "And 
 after two days he went forth from thence into Galilee," which 
 was in accordance with his original intentions (4:3) and for the 
 reason given, "For Jesus himself testified, that a prophet hath 
 no honor in this own country." This he said, not because of 
 any lack of divine consciousness, but simply stating a well- 
 known truth in justification of his course. It's truth John veri- 
 fies by telling of the welcome he received. "So when he came 
 into Galilee, the Gahleans received him," and the reason was 
 because of their having seen all the things that he did in 
 Jerusalem at the feast, for they also went unto the feast." 
 
 In the words, "his own country" some have found a difficulty 
 because it is evident that they refer to Judea, while in Matt. 
 13:57; Mark 6:4; and Luke 4:24, they refer to Galilee. In each 
 case Christ's use of these words was both exact and proper. 
 Judea was his own country in that it was the place of his birth 
 and residence, while Galilee was also his own country in that it 
 was the country of his adoption and present abode. 
 
 Resuming the narrative, he says, "He came therefore again 
 into Cana, of Galilee, where he made the water into wine," 
 which was the first miracle he performed. "And there was a 
 certain nobleman whose son was sick at Capernaum. When he 
 heard that Jesus was come out of Judea into Gahlee. he went 
 unto him and besought him that he would come down and heal 
 his son; for he was at the point of death." While there is no 
 
Jesus Christ the Son of God 27 
 
 record of any miracle of healing havinf^ been performed while 
 he was at Jerusalem, yet it would seem as if the statement of 
 V. 45 must cover more than the cl'^ansing of the Temple, and the 
 words of Jesus would also seem to indicate that he had. When 
 this man came to him, Christ saw in him the bej^inninf? of faith, 
 but apparently his faith hinged upon the recovery of the child, 
 and to get it on a higher ground he says to him, "Except ye see 
 signs and wonders ye will in no wise believe." Without affirm- 
 ing or denying the assertion, lie repeats his request even more 
 urgently, "Trie nobleman saith unto him, Sir, come down ere 
 my child die." Intending that he should believe without hav- 
 ing seen the signs and wonders, "Jesus saith unto him. Go thy 
 way; thy son liveth," and "The man believed the word that Je- 
 sus spal^e unto him, and he went his way. And as he was now 
 going down his servants met him, saying, that his son lived." 
 The very first tiling he did was to inquire the hour when the 
 change came. "So he inquired of them the hour when he 
 began to mend. They said therefore unto him, Yesterday at 
 the seventh hour the fever left him. So the father knew that 
 it was at that hour in which Jesus said unto him. Thy son liv- 
 eth," The result was that himself believed, and his whole 
 house. From an undefined faith in the word of Jesus, the no- 
 b'eman's faith is changed intoa personal faith in Christ, through 
 this manifestation of his supernatural power. 
 
 Owing to the peculiar reading of the next verse it is apt to be 
 misunderstood upon a first reading. "This is again the second 
 sign that Jesus did, having come out of Judea into Galilee." 
 The first thought is that this was the second sign done on this 
 occasion instead of it being the second sign done in Cana. What 
 is meant is "this is a second sign he did in Cana, having come 
 out of Judea into Galilee." In giving this miracle in this connec- 
 tion it would seem as if John had two objects in view: first, to 
 put in contrast the faith and ready acceptance of him by the 
 Galileans, with the hostile attitude of the Jews, as it appears in 
 the next chapter; and secondly, if not the main reason, in set- 
 ting forth the supernatural character of Jesus by showing his 
 power over disease. 4:43-56. 
 
 John passes over quite a number of events and comes to the 
 second passover, "After these things there was a feast of the 
 Jews; and Jesus went up to Jerusalem." (See Appendix, Note A) 
 
28 Jesus Christ the Son of God 
 
 "Now there is in Jerusalem by the sheep gate a pool which is 
 called in Hebrew, Bethesda, having five porches. In these lay 
 a multitude of them that were sick, blind, halt, withered. And 
 a certain man was there, who had been thirty and eight years 
 in his infirmity. When Jesus saw him lying, and knew that he 
 had been now a long time in that case, he saith unto him, 
 "Wouldest thou be made whole?" The question of Christ im- 
 plies a willingness to heal and the answer of the man indicates 
 that he does not perceive in Christ a source of healing, yet it 
 shows a willingness on his part to do that which he believes is 
 necessary to secure healing. "Sir, I have no man, when the 
 "water is troubl'^d, to put me into the pool." And he recognizes 
 that it is his lack of friends and his condition that keeps him 
 from the coveted boon of health, for "While I am coming 
 another steppeth down before me." 
 
 It would thus appear that the curative power was present 
 only at the time of troubling. Without noticing his lack of 
 friends or discussing the merits of the cure which had held him 
 there for so long a time, Christ said to him, "Arise, take up Ihy 
 bed, and walk." This command he gave because he saw in him 
 sufficient faith to lead to an obedience on the part of the afflict- 
 ed one, because we are told, "And straightway the man was 
 made whole." Having been healed at once, "took up his bed 
 and walked." 
 
 The miracle Christ purposely did, the occasion thus present- 
 ed, provoked a discussion which afforded him an opportunity to 
 declare himself, and show his power and authority. Besides 
 declaring himself as he does in verse 18, he manifests by his 
 power over disease that he is Lord of the Sabbath. (Matt. 12:8, 
 Mark 2:28 and Luke 6:8) 
 
 While it may have been purely accidental, yet it seems to 
 bear some marks of design, "Now it was the Sabbath on that 
 day;" a fact which was quickly noted and exception taken to 
 the act of the one healed, by the Jews. " So the Jews said unto 
 him that was cured. It is the Sabbath, and it is net lawful for 
 thee to take up thy bed." (Jer. 17:21-23) Without noticing the 
 exception which they took to his act, he in his declaration rec- 
 ognizes the authority of Christ as being superior to the law and 
 bases his recognition upon his power to heal. "He that made 
 me whole, the same said unto me, Take up thy bed and walk." 
 
Jesus Christ the Son of God 29 
 
 The authority Jesus liere assumes he on another occasion 
 claims. (Matt. 12:8; Mark 2:28 and Luke 6:8) So the man de- 
 clares that the ri;^ht to do as he was doing had been given to 
 him by another. 
 
 At the time he did not know wlio this person was, for "They 
 asked him, Who is the man that said unto tliee, Take up thy bed 
 and walk?" But he that was healed knew not who it was; for 
 Jesus had conveyed himself away, a multitude being in that 
 place. But he soon learns, for "Afterwards Jesus lindeth him 
 in the Temple, said unto him, Behold thou art made whole; sin 
 no more, lest a worse thing befall thee." Jesus in coming to 
 him the second time informs liim that his affliction had been be- 
 cause of his sinful life, and warns him not to return to it, and 
 cease doing evil, lest a worse punishment befall him. 
 
 Before, when his right had been questioned, lie could not 
 give his auihority for his course of action, but now able to do 
 so he seeks out the Jows who had taken him to task, most prob- 
 ably some of the Sauhedrin, and informs them that it was Je- 
 sus. "The man went away, and told the Jews that it was Jesus 
 who had made him whole." And now, because he had per- 
 formed this miracle on the Sabbath, the Jews began to perse- 
 cute him, "And for this cause did the Jews persecute Jesus be- 
 cause he did those tilings on the Sabbath." Instead of quietly 
 submitting to this, and the charge which was evidently made 
 against him, he defends himself. "But Jesus answei'cd them, 
 My Father worketh even until now." While having taken the 
 divine rest of the Sabbath, yet God had been uncr-asing in his 
 labors for man's salvation. This being true it was perfectly 
 natural that Jesus should be unceasing in his labors. 
 
 At this point John breaks the thread of the narrative, to say 
 that for what Jesus had just said they now sought the more to 
 kill him, "For this cause, therefore, the Jews sought the more 
 to kill him, because he not only broke the Sabbath, but also 
 called God his own Father, making himself equal with God." 
 While replying to them, yet he takes no notice of the exception 
 "which they had taken to his statements, but continues the de- 
 fense which he began in the ITtli verse. "Jesus therefore an- 
 swered and said unto them, verily, verily, I say unto you, the 
 Son can do nothing of himself, but what he seeth the Father 
 doing." A truth based on the attention which children pay to 
 
30 Jesus Christ the Son of God 
 
 the actions of the father, and tilso pointing out the self evident 
 fact that his knowledge and relation must be immediate, else 
 ■what he did was not possible, "for what things soever he doeth 
 these the Son also doeth inline manner." 
 
 There 'vvas also this additional reason in explanation of how 
 he came to do what he did, ^^Fov t!ie Father loveth the Son, and 
 showeth him all things that himself doeth " But this is not all, 
 "and greater works than those will he show him," for this rea- 
 son, "that ye may marvel." These greater works he now speci- 
 fies, "For as the Father raiseth the dead and giveth them life, 
 even so the Son also giveth life to whom he will." In this verse 
 he is speaking in both a physical and a spiritual sense, for in 
 what follows he speaks in both senses separately and not con- 
 jointly. This fact appears in the language used, since he 
 speaks of the Father's w'ork as raising and quickening, while of 
 his own work he speaks simply of the quickening. This spir- 
 itual quickening is not arbitrary, but is dependent upon the in- 
 dividual since he cannot quicken those who will not believe on 
 him, without destroying the freedom of man's will, which ex- 
 plains the clause, " whom he will." In explanation of this giv- 
 ing of life by himself he says, "For neither doth the Father 
 judge any man, but he hath given all judgment unto the Son." 
 Judgment in the sense of condemnation. The pui'pose of the 
 Father's act is, "that all may honor the Son, even as they honor 
 the Father. Or give to Jesus the same recognition which they 
 gave to God. Failure to do so means that, "He that honoreth 
 not the Son honoreth not the Father who sent him." Those 
 who do not honor iiim he condemns, and those who honor him 
 to them he giveth hfe. For, "Verily, verily, I say unto you, 
 He that heareth my word, and believeth him that sent me hath 
 eternal life, and cometh not into judgment, but hath passed out 
 of death into hfe." This is how he quickeneth men spiritually 
 through their faith in him, in his wcrd, and in God. 
 
 In elaboration of what he has just said, he makes two declara- 
 tions, one referring to the spiritually dead and the other refer- 
 ring to those physically dead. Of those spiritually dead he 
 says, "Verily, verily, I say unto yuu, the hour couicth, and now 
 is, when the dead shall hear the voice of the Son of God and 
 they that hear shall hve." In this he declares himself to be 
 possessed of the power to give spiritual life, and gives two rea- 
 
Jesus Christ the Son of God 3 1 
 
 sons in support of his claim: First, "For the Father hath life in 
 himself, even so <j:ave he the Son also to have life in himself;" 
 and secondly, "and he gave liim authority to execute judgment 
 because he is a Son of Man." They shall live not only because 
 of the life that is in him, but because he will riOt execute judg- 
 ment upon those who have believed on liim. 
 
 It is most probable that upon hearing these most wonderful 
 statements, some one expressed surprise, ^vhich causes him to 
 sa3', "Marvel not at this;" and proceeds to make a most start- 
 ling statement concerning the physically dead, ''for the hour 
 Cometh in which all that are in the tombs shall hear his voice, 
 and shall come forth; they that have done good, unto the I'esur- 
 rection of life; and they that have done ill, unto the resurrection 
 of judgmer.t." Very plainly does this last statement refer to 
 the physical resurrection and the final judgment. 
 
 Having made these startling statements, and advanced claims 
 "which must have sounded preposterous, for all through his re- 
 ply he speaks as sustaining the relation to God, as his Son, and 
 as being in his person divine. It was not unnatural then that 
 exceptions should have been taken, and we find him submitting 
 testimony in support of his claim. This vas wholly unneces- 
 sary on his part since what he had done was sufficient evidence, 
 for as he says, "I can myself do nothing," And as to this judg- 
 ment, it is not that of an individual but of God, for "as I hear I 
 judge: and my judgment is righteous," since it is divine, and 
 consequently in harmony with man's only standard of right- 
 ness, and also "because I seek not mine own will, but the will 
 of him that sent me." Furthermore, "If I bear witness of my- 
 self, my witness is not true," which would be the case if it were 
 unsupported. But he does not need to a.sk them to accept his 
 word, since "It is another that beareth witness of me; and I 
 know that the witness which he witnesseth of me is true." And 
 that witness was God. (Matt. 3:17; Mark 1:11; Luke 3:22) The 
 witnesses which he presents as having boi-ne testimony to him 
 are, First, John the Baptist, whom they recognized as a man 
 sent fiom God, "Ye have sent unto .John, and lie hath borne 
 witness unto the ti-uth." But his case does not rest simply up- 
 on the testimony of man, "But the w'itness which I receive is 
 not from man; howbeit I say these things that ye may be saved;" 
 Since ye believe not John and "He was the lamp that burneth 
 
32 Jesus Christ the Son of God 
 
 and sbineth;" to reveal me unto you, "and ye were willing to re- 
 joice for a season in his light," instead of accepting his testi- 
 mony and coming unto me. 
 
 The second witness he offers them is his works: "But the wit- 
 ness which I have is greater than that of John: for the works 
 which the Father hath given me to accomplish, the very works 
 that I do bear witness of me, that the Father hath sent me," 
 for no one could do these who had not come from God, and who 
 did not possess supernatural power, or t!ie power of God, 
 
 Third, the Father himself hath borne witness of him, "And 
 the Father that spntme, he hath borne witness of me." (See 
 Mark 1:10, 11; Matt. 3:16, 17, Luke 3:22) While tkis was true, 
 yet he could say, "Ye have neither heard his voice at any time," 
 for the reason that what was true in John 12:29 was in all prob- 
 ability true in the above mentioned case. Furthermore he was 
 able to say, "ncn- seen his form," which he could not have said 
 had they believed on him. (See John 14:9) 
 
 The fourth and last witness he presents is the scriptures. 
 Now if there was one thing in which the Jew prided himself it 
 was his knowledge of the sci'iptures, and one of their greatest 
 teachers has said, "He who has gotten to himself words of the 
 Law has gotten to himself the life of the world to come." In 
 presenting tljis witness he makes the most astonishing state- 
 ment, "And ye have not his word abiding in you," and gives as 
 his reason, "for whom he sent, h.im ye believe not." And this 
 is the pr of of this assertion, "Ye search the scriptures, be- 
 cause ye think that in tliem ye have eternal life; and these are 
 they which bear witness of me; and ye will not come to me that 
 ye may have lite." 
 
 The explanation of this unbelief of theirs is to be found in 
 their receiving glory one of another. "I receive not glory from 
 men," he simply means to say, if L would accommodate myself 
 to your views and wishes, and receive the glory which you might 
 wish to bestow upon me, ye would come. "But I know you, that 
 ye have not tiie love of God in yourself," for you love the glory 
 which men bestovk' upon you. Besides, "I am come in my 
 Father's name, and ye receive me not," Had I come hi my own 
 name, seeking my own glory, and receiving the glory which you 
 might bestow upon me, ye would have received me, and "if an- 
 other shall come in his own name; him ye will receive," a state- 
 
Jesus Christ the Son of God 33 
 
 ment that was true not only of that age, but of every age; so 
 he ask^, "how can ye believe, who receive glory one of anoth- 
 er, and tlie glory that coraeth from the only God, ye seek not?" 
 But "Think not that I will accuse you to the Father, there is 
 one that accuseth you, even Moses on whom ye have set your 
 hope." And herein is the enormity of their unbelief, "For if ye 
 believe Moses, ye would believe me; for he wrote of me." To 
 the Jew Moses was his authority in all matters pertaining to 
 religion, and yet they had not believed him, so it was useless 
 for Jesus to expect them to beheve him, "But if ye believe not 
 his writings how shall ye believe my words." 5:30-47. 
 
 Having presented the miracle performed at the Pool of Beth- 
 esda, which, by showing the power of Jesus over disease sub- 
 stantiated his claim of divine sonship, John next presents the 
 miracle of his feeding of the live thousand, in connection with 
 which he declares himself to be the bread of life for man. While 
 the opening words of the chapter might lead us to believe that 
 what occurred followed chronologically the preceding event» 
 yet such is not the case, as about a year has intervened, and the 
 words, "After these things," are simply an indefinite note of 
 time. The event follows the desire of Herod to see Jesus, (Luke 
 9:9) and the return of the disciples. (Matt. 14:13-21; Mark 
 6:30-44 and Luke 9:10 17.) His seeking retirement at this time, 
 was apparently for two reasons: 1st, to escape Herod; and, sec- 
 ond, to hear the report of his disciples, they having returned 
 from the mission upon which he had sent them. But try as he 
 would the people would not allow him to get away from them, 
 "Jesus went away to the other side of the Sea of Galilee, whieh 
 is the Sea of Tiberias, and a great multitude followed him," for 
 the reason as given, " because they beheld the signs which he 
 did on them that were sick." It is worthy of notice to observe 
 that there is a different purpose in seeking Christ at this time 
 from that which they have laier. (vs. 22-24 ) Here they seek 
 him because of what they saw, but later because of the loaves 
 and fishes. For the purpose of escaping the multitude, and 
 having some privacy, "And Jesus went up into the mountain 
 and there sat with his disciples." But he could not elude the 
 people, "Now tlie passover, the feast of the Jews, was at hand," 
 and many pilgrims were now on their wny to Jerusalem, and 
 some of these having heard of his presence in the vicinity sought 
 
34 Jesus Christ the Son of God 
 
 him out, "Jesus therefore liftinpf up his eyes, and seeing that a 
 great niultitude cometh unto him." The original multitude 
 which followed him, augmented by the pilgrims, was what he 
 beheld, this presented a serious proposition, and to test his dis- 
 ciples he "saith unto Philip, Whence are we to buy bread, that 
 these may eat? And this he said to prove him: for he himself 
 knew what he would do." But Philip was not equal to the oc- 
 casion, and looking at the multitude in despair, "Philip answer- 
 ed him. Two hundred pennyworth of bread is not sufficient 
 for thena that every one may take a little." But Andrew, anoth- 
 er of his disciples, seems to have had a little more faith in the 
 supernatural powers of Christ, and in all probability thinking 
 they might be used to afford relief, informs Christ of what a lad 
 has in his possession. "One of his disciples, Andrew, Simon 
 Peter's brother, saith unto him, There is a lad here, who hath 
 five barley loaves and two fishes," indicating merely a sugges- 
 tion, and one in which apparently he had not much faith, for he 
 adds, "but what are these among so many?" Without making 
 any reply, Jesus quietly says to them. " Make the people sit 
 down." In explanation of this command, the writer makes a 
 statement which helps in fixing the time of year, and at the 
 same time shows its naturalness: "Now there was much grass 
 in the place." What follows, was simply the thing to do under 
 the circumstances, in order to facilitate the distribution. "So 
 the men sat down in number about five thousand", not counting 
 the women and children which were there. In performing this 
 miracle he had a definite purpose, and that was to teach them 
 that he was the bread of life. By meeting the need of the peo- 
 ple it gave him a basis for the instruction which he gives, while 
 in commanding his disciples to gather up the fragments he gave 
 them the indisputable evidence of the wonderful power he pos- 
 sessed. "Jesus therefore took the loaves; and having given 
 thanks, he distributed to them that were sat down; likewise also 
 of the fishes, as much as they w()nld. And when they were fill- 
 ed, he saith unto his disciples. Gather uj^ the broken pieces 
 which remain over that nothing be lost: So they gathered them 
 up and filled twelve baskets with broken pieces from the five 
 barley loaves which remained over unto them that had eaten." 
 
 But they failed to grasp the meaning of what they saw, and 
 only partially comprehended his character, "When therefore 
 
Jesus Christ the Son of God 35 
 
 the people saw the sign which he did they said, This is of a truth 
 the propliet that cometh into the "world." But their's w ts a tem- 
 poral and censuous comprehension, as is indicated by wnat fel- 
 lows, and also by verse 26, "Jesus therefore perceiving that 
 they were about to come tmd take him by force, to make him 
 king, withdrew again into the mountain himself alone." 6:1-15. 
 
 As the people had failed to grasp the true meaning of this 
 miracle, so had his disciples failed to grasp the full meaning of 
 it as a revelation of his character, and that they might have an 
 opportunity of opening their eyes to this he sends them to the 
 other side. For these facts, which John in his account does 
 not bring out, see Matt. 14:33; Mark 6:52; Matt. 14:22. "And 
 so when evening came, his disciples went down unto the sea; 
 and they entered into a boat and were going over the sea unto 
 Capernaum." The occasion came, (Mark 6:48) "And it was now 
 dark, and Jesus had not yet come to them: And the sea was 
 raising by reason of a great wind that blew." Thus does God 
 time things very often in our lives so that they come to us at the 
 opporune time, and so with the greatest force. " When, there- 
 fore, they had rowed about five and twenty or thirty furlongs, 
 they beheld Jesus walking on the sea, and drawing nigh unto 
 the boat." His mysterious appearance had the effect of fright- 
 ning them, and at first they believed Him to be a ghost, as we 
 learn in Mark 6:49, but his words, "It is I, be not afraid," reas- 
 sures them, and sets their minds at rest, and "They were willing 
 therefore to receive Him into the boat." Besides they were ready 
 to acknowledge Him as the Son of God, (Matt. 14:33.) "And 
 straightway the boat was at the land whither they were going." 
 
 Some liave thought there was a discrepancy here, because 
 Matthew and Mark make mention of His having entered the 
 boat. But such is not necessarily the case, as John simply al- 
 lows one to infere this iu the abbreviated account which he 
 gives. 6:16 21. 
 
 As another opportunity was given the disciples to grasp more 
 fully the meaning of this miracle, so to the people another op- 
 portunity was given to perceive the meaning of the miracle, of 
 the loaves and tishes as they were to apprehend it: "On the 
 morrow the multitude which stood on the other side of the sea 
 saw that there was none other boat there, save one, and that 
 Jesus entered not with his disciples into the boat but thcit his 
 
36 Jesus Christ the Son of God 
 
 disciples went away alone (howbeit there came boats from 
 Tiberias rif^btunto tlie place where they eat the bread, after the 
 Lord had ^iven thanks)." From the people wlio came in these 
 boats they learned that neither Jesus nor his disciples had gone 
 hither, so "When the multitude therefore saw that Jesus was 
 not there, neither bis disciples, they themselves got into the 
 boats, and came to Capernaum, seeking Jesus." 
 
 In Judea he was sought for what he did, and not for what he 
 •was, now he was sought for what they had received. Visions 
 of provision for their every want without labor were before 
 them, and they were ready to follow him. But Jesus knew all 
 this, as we It^arn from what follows. Probably their surprise 
 at finding him, when they were unable to account for his pres- 
 ence, led them to ask the question, or else it was bpcause of the 
 absence of any valid reason that thoy might give him for their 
 presence. The question at least affords him the opportunity to 
 disillusion them and show them that he was the true bread, the 
 bread of life. "And when they found him on the other side of 
 the sea, they said unto him, Kabbi, when earnest thou hither?" 
 Instead of answering their question, he declares unto them the 
 true purpose of their seeking. "Jesus answered them and said, 
 Verily, verily, I say unto you, ye seek me not because ye saw 
 the signs, but because ye ate of the loaves and were filled." 
 Had they sought him because they had seen the signs, and had 
 comprehended their full meaning, they would have sought him 
 for what he was, for these revealed his character, but they 
 sought him because they had their physical wants satisfied. 
 That they might realize that there was something more in this 
 life than the satisfaction of the physical wants, he said 
 " Work not for the meat which perisheth, but for the meat which 
 abideth unto Eternal Life." 
 
 While he tells them from whom they are to receive this bread 
 of life, yfct he does not at once identify himself with the one of 
 whom he speaks so he simply says, "Which the Son of Man 
 shall give unto you." And concerning this person he tells them 
 that God has already set his seal upon him, "for him the Father, 
 even God, hath sealed." (Mark 1:11) Having been told to work 
 for the meat which abideth unto eternal life, very naturally they 
 want to know what they must do: "They said therefore unto 
 him, What must we do that we may work the works of God?" 
 
Jesus Christ the Son of God 37 
 
 The answer which they received was no doubt a different one 
 from that which they expected. Instead of a work of merit it 
 was one of faith. "Jesus answered and said unto them, This is 
 the work of God, that ye beheve on him whom he hath sent." 
 Altliough he has not as yet identified himself with the statement 
 which he has just make, but they see the implication. 
 
 But before they would beheve that he was what he had impli- 
 ed himself to be they would have him give a sign equally as great 
 or even greater than the greatest miracle performed by Moses. 
 The giving of the manna in the wildernes was considered by the 
 Jews to be the greatest miracle. And so, "They said therefore 
 unto him, What doest thou for a sign that we may see and be- 
 lieve thee? What workest thou? Our fathers ate the manna in 
 the wilderness: as it is written, He gave them bread out of 
 heaven to eat." But upon this point Jesus corrects them, and 
 shows them that it was not Moses who gave them the manna, 
 but God, his Father. "Jesus therefore said unto them, Verily, 
 verily, I say unto you, It was not Moses that gave you the bread 
 out of heaven: but my B'ather giveth you true bread out of 
 heaven." The present tense of the verb clearly indicates that 
 he wished to convey a double meaning, that he not only gave in 
 their case, but gives in the present instance, for it is his inten- 
 tion to show that he is the bread of life. And that the bread 
 which God gives is the true bread, "For the bread of God is 
 that wiiich cornel h down out of heaven, and giveth life unto the 
 world." In this impersonal description of himself he is making 
 it possible for him to transfer their thought to himself. But 
 this conviction had not as yet dawned upon them, for "They 
 said therefore unto him. Lord, evermore give us this bread." 
 This request gives him the opportunity for which he had been 
 seeking and "Jesus said unto them, lam the bread of life." 
 How he became such we learned in Chap. 3:16. 
 
 Between this bread of life, and the bread for which they were 
 seeking, there was a vast difference. Bread satisfied the 
 physical needs for the time being, but the bread of life, satisfieth 
 the needs of man's being for all time: "He thatcometh to me shall 
 not hunger, and he that believeth on me shall never thirst." It 
 was not, nor is it enough simply to come to Jesus; there must 
 be faith in him. That this is so he made very clear to them 
 when he said, "But I say unto you, that ye have seen me, and 
 
38 Jesus Christ the Son of God 
 
 yet believe not." But there was a reason for this, for "All that 
 which the Father giveth me shall come unto me. And, since 
 they had not come to him it was very manifest that they had not 
 been ^iven to him by the Father. And to those who would come 
 unto him he p^ave them this assurance, "And him that cometh 
 unto me I will in no wise cast out." And this is the reason, 
 "For I am come down from heaven, not to do mine own will but 
 the will of him that sent me;" that is, those who came unto him, 
 since they had been given to him, he could not do otherwise 
 than accept, since as he said he came not to do his own will but 
 the will of him that sent him: "And this is the will of him that 
 sent me, that of all that which he hath given me I should lose 
 nothing." That is through death, since they had come unto him 
 they would not be lost as it was the will of the Father that he 
 should lose none, "but should raise it up at the last day," How 
 this was to be, he goes on to explain, "For this is the will of 
 my Father, that every one that beholdeth the Son, and believeth 
 on him should have eternal life, and I will raise him np at the 
 last day". 
 
 His demonstration of the fact that he was the bread of life 
 causes dissatisfaction among his hearers, and they take excep- 
 tion to his statement. They looked upon him as they knew 
 him, and not as his miracles revealed him. They took him as 
 an individual, and not the miracle as the point from which they 
 reasoned, and so failed to reach a correct conclusion concerning 
 him. "The Jews therefore mumured concerning him because 
 he said, I am the bread which came down out of heaven. And 
 they said. Is not this Jesus, the Son of Joseph, whose father 
 and mother we know? how doth he now say, I am come down 
 out of heaven?" 
 
 He does not attempt to give a solution to the problem as it 
 presents itself to them, but proceeds to explain why it is that 
 they do not understand. First they do not see in him the 
 bread of life because God has not drawn them: "Jesus answer- 
 ed and said unto them Murmer not among yourselves. No man 
 can come to me, except the Father who sent me, draw him;" 
 and those who come to him, he tells them what he will do for 
 them; "And I will raise him up in the last day," 
 
 In the second place they do not understand because they 
 have not been instructed of God. " It is written in th€ prophets, 
 
Jesus Christ the Son of God 39 
 
 and they shall be taught of God." It was through the prophets 
 they had been taught, but they had not accepted their teaching, 
 for "Every one that hath heard from the Father, and hath learn- 
 ed, cometh unto me." The fact that they had not come unto 
 him, was evidence in itself that they had not learned, besides he 
 had already told them this (5:38.) For fear that they might mis- 
 understand, and think he meant a direct or personal communi- 
 cation, he adds, "Not that any man hath seen the Father save 
 he who is from God, he hath seen the Father." 
 
 In conclusion he reiterates what he has already said and 
 draws the distinction between the bread upon which they plac- 
 ed so much importance and the bread which he represents: 
 "Verily, verily, I say unto you, He that believeth hath eternal 
 life," because, "I am the bread of life." And now he makes 
 clear the distinction between the two breads: "Your fathers- 
 ate manna in the wilderness, and died. This is the bread which 
 cometh down out of heaven: that a man may eat thereof and nofc 
 die. I am the living bread which came down out of heaven: it 
 any man eat of this bread he shall live forever: Yea and the 
 bread which I will give is my flesh, for the life of the world." 
 
 Three times in close connection he has demanded of man faith 
 in himself, and made statements which if they are not true 
 make him and his teachings unworthy of acceptance. Having 
 shown that the eating of the true bread is an act of faith, he 
 shows that it will be by his death that he will become the bread 
 of life to man. 6:41-51. 
 
 Following the dissatisfaction which was expressed concern- 
 ing his teachings came dissension: "The Jews therefore strove 
 one with another," over his last statement, for they were "say- 
 ing, How can this man give us his flesh to eat?" Passing over 
 their question he simply tells them what they must do: "Jesus 
 therefore said unto them, Verily, verily, I say unto you. Except 
 ye eat the flesh of the Son of Man, and drink his blood, ye have 
 not li^e in yourselves." Those who believed themselves to be 
 the chosen of God, he informs them that they were spiritually 
 dead but of those who believed on him he says, "He that eateth 
 my flesh, and drinketh my blood hath eternal life; and I will 
 raise him up at the last day." How this is accomplished he 
 now sets forth, "For my flesh is meat indeed, and my blood 
 is drink indead." The words "eateth" and "drinketh" are 
 
40 Jesus Christ the Son of God 
 
 simply metaphorical expressions of faith in him. (Comp. v. 47) 
 
 That there is something: more than the mere act of faith he 
 now declares, there is a life. "He that eateth m.y flesh and 
 drinketh my blood abideth in me and I in him." This is how 
 lie becomes eternal life unto men, the believer being in Christ, 
 and death having no power over Christ, he having conquered 
 death, death consequently has no power over the individual. 
 The truth of this is made plain in his words which follow, "As 
 the living Father sent me, and I live because of the Father: so 
 he that eateth me, he also shall live because of me." 
 
 He concludes his talk with this brief summary: "This is" — 
 that is I am — "the bread which came down out of heaven: not 
 as the fathers did eat," manna in the wilderness "and died," in 
 the physical sense, but in the spiritual, but rather "he that eat- 
 eth this bread," that is by believing on him, "shall live forever. 
 These things said he in the synagogue, as he taught in Caper- 
 naum." 6:52-59. 
 
 The result of this dissatisfaction and strife was defection, the 
 forsaking of him by many of those who had become his discip- 
 les. The dissatisfaction and strife had called forth from Jesus 
 the above statement, which when some of his disciples heard it, 
 caused them to forsake him, " Many therefore of his disciples, 
 when they heard this, said, This is a hard" (or harsh) "saying; 
 'who can hear it?" They misunderstood him, because they took 
 him literally, they thought he meant that they should eat his 
 flesh and drink his blood, which seemed too repugnant, and 
 they were offended. "But Jesus, knowing in himself that his 
 disciples murmured at this, said unto them, Doth this cause 
 you to stumble? What then if ye should behold the Son of Man 
 ascending where he was before?" If this that I have said cause 
 you to stumble, what would you do if you saw something you 
 could not understand? But this need not offend you, "It is the 
 Spirit that piveth life;" while "the flesh profiteth nothing: the 
 words that I have spoken unto you are spirit and i),relife." This 
 is said by way of explanation for the benefit of his disciples. 
 He would have them know that what he had said referred not 
 to a physical reception of his flesh, but to an appropriation of 
 him by the Spirit of Man. 
 
 That some should leave him was not strange, "But there are 
 some of you that believe not." And by way of explanation John 
 
Jesus Christ the Son of God 41 
 
 adds, "For Jesus knew from the beginning who they were that 
 believed not," that is those who had Jeft him, (v. 66), "and who 
 it was that should betray him." Picking up the thread of his 
 discourse he continues, "And he said, For this cause have I said 
 unto you, that no man can come unto me except it be given unto 
 him of the Father." That is, as he has ah-eady said, all who 
 had been taught of God, and had learned of him, camo unto him, 
 because they were drawn by what Jesus had revealed unto 
 them; but those whom Christ was addressing and those who 
 had nominally been his disciples, but had forsaken him, not 
 having been taught of God, consequently could not come unto 
 him. The reason for their not being drawn by God lay not with 
 God, but with themselves. Those who had been nominally his 
 disciples, had been so because of the loaves and fishes, so when 
 they saw the material advantages disappearing, as they did in 
 this address, they were ready to turn back. "Upon this many 
 of his disciples went back and walked no more with him." 
 
 And now, as if saddened bj' the evidence of what he already 
 knew, "Jesus said therefore unto the twelve, Would ye also go 
 away?" But he is comforted by the declaration of their faith, 
 made through Peter, who on this occasion, as on previous ones, 
 acted as their spokesman. "Simon Peter answered him, Lord, 
 to whom shall we go? thou hast the words of eternal life." Giv- 
 ing evidence that they had understood his teachings at least to 
 a limited extent, and comprehended at least something of his 
 character. "And we have believed and know that thou art the 
 Holy One of God." Accepting this profession of their faith, he 
 calls attention to the fact that this was not true of them all: 
 *' Jesus answered them. Did not I choose you the twelve, and 
 one of them is a devil ? Now he spake of Judas Iscariot, for he 
 it was that should betray him, being one of the twelve." 
 
 6:60-71. 
 
 Following the testimony which was given in connection with 
 the controversy concerning the bread of life, John gives the tes- 
 timonies which were given at the Feast of Tabernacles. The 
 first testimony is given in connection with Jesus' defense of his 
 divine authority. Introductory to this John gives an account 
 of his retirement into Galilee, and the reason: "And after these 
 things Jesus walked in Galilee: for he w^ould not walk in Judea, 
 because the Jews sought to kill him." And also tells how he 
 
42 Jesus Christ the Son of God 
 
 came to ?o to the feast, "Now the feast of the Jews, the feast of 
 the tabernacles, was at hand." While expecting^ him to go, yet 
 his brethren urge him to go, for the reasons which they give. 
 "His brethren therefore said unto him, Depart hence, and go 
 into Judea." From their words it would appear that he had 
 been doing many miracles quietly in Galilee, while seeking to 
 escape the hostility of the Jews. And although they were not 
 as yet believers in his divine character, (v. 5) yet they seemed 
 to have deemed these miracles sufficient as credentials to estab- 
 lish his claims, so they urge him to go for the reason which they 
 give, "that thy disciples also may behold thy works which thou 
 doest." And this was their argument: "For no man doeth any- 
 thing in secret, and himself seeketh to be known openly." This 
 was their argument, if he was the Messiah he would not do the 
 works in secret, which were sufficient proof of his character, 
 and then openly seek to be known as such without doing those 
 things with which he could substantiate his claim. 
 
 What follows is not in question of the fact of his having done, 
 but rather in the sense, if you are going to do these things, do 
 them not where they will be unknown, but go and do them where 
 they will become manifest unto the world, "If thou doest these 
 things manifest thyself to the world," that men may believe on 
 you. To do this there was no better place than Jerusalem, and 
 there could be no more opportune time than at one of the feasts. 
 In explanation of their request John adds, "For even his breth- 
 ren did not believe on him." 
 
 Replying to them Jesus gave a reason for the strangeness of 
 his action in remaining away from Jerusalem: "Jesus therefore 
 saith unto them, My time is not yet come; but your time is al- 
 way ready." The time had not yet arrived for him to show 
 himself to the world as the Messiah, but they could show them- 
 selves at any time in their private capacity. This was because 
 the hatred of the Jews was so intense that for him to have gone 
 to Jerusalem at this time, as he did later, would have brought 
 matters to a crisis prematurely. For them it was perfectly 
 safe, as he states, "The world cannot hate you; but meithateth, 
 because I testify of it, that its works are evil." The world, not 
 simply the Jewish nation alone but all men, could not hate them, 
 because they were still in accord with it, but not so with Jesus, 
 he was out of harmony with it, and his life, words and works 
 
Jesus Christ the Son of God 43 
 
 condemned both it and its works, for they were evil. Conse- 
 quently it hated him intensely, but the time had not yet arrived 
 when their hatred would find a fulmination. Such being the 
 case, he says to them: "Go ye up unto the feast," and he would 
 remain away. "I p:o not up unto this feast; because my time is 
 not yet fultill'id. And having said these things unto them he 
 he abode still in Galilee, But when his brethren were gone up 
 unto the feast," he evidently c)ianges his mind and decides to 
 go up quietly, "then went he also up, not publicly, but as it 
 were in secret." 
 
 Very naturally expecting to find him in Jerusalem at this 
 time, "The Jews therefore sought him at the feast, and said, 
 Where is he^" That he was the one great subject of conversa- 
 tion is evident from this statement, "And there was much mur- 
 muring among the multitudes concerning him." Opinions 
 differed, "Some said, He is a good man; others said, Not 
 so, but he leadeth the multitudes astray." But this was 
 not an open discussion, "Howbeit no man spoke openly of 
 him for fear of the Jews." While the multitude was afraid to 
 take sides openly either for or against him, yet Jesus was not 
 afraid to quietly make his appearance in the Temple. "But 
 when it was now the midst of the feast Jesus went up into the 
 temple and taught." 
 
 The expressions of surprise which came from the people at 
 the character of his teachings, afford him an opportunity to set 
 forth both the character of his teachings and of himself, and at 
 the same time defend himself against the charges which had 
 been made in the discussions which had taken place. In doing 
 this he first shows them that their failure to recognize him and 
 his teachings was due to their failure to do the will of God. 
 Judging from the teachings which followed, well might they be 
 surprised and say, "How knoweth this man letters, having 
 never learned ?" They did not mean to say that he was uned- 
 ucated, but it was because they knew he had not been taught 
 in the Rabbinical schools, and yet in a most marvelous and 
 wonderful way he established all of the assertions which he 
 made, and at the same time showing a most remarkable know- 
 ledge of the scriptures and the things of God. His answer to 
 their question explained ^what seemed to them so mysterious: 
 "Jesus therefore answered them and said, My teaching is not 
 
44 Jesus Christ the Son of God 
 
 mine but his that sent me. " He does not ask them to accept 
 simply liis declaration, but goes on to ttll them how they may 
 verify what he has said, "If any man willeth to do his will he 
 shall know of the teachings whether it be of God, or whether I 
 speak from myself." If they will only do the will of God, it 
 •will be possible for them to know from whence his knowledge 
 came. 
 
 The natural inference then is that their failure to recognize 
 his authority as a teacher was due to their failure to do the will 
 of God, and then gives them a basis for their judgment of him: 
 "He that speaketh from himself seekethhis own glory; but he 
 that seeketh the glory of him that sent him, the same is true, 
 and no unrighteousness is in him." Then he proceeds to show 
 how the3' have erred in their judgment of him: "Did not Moses 
 give you the law, and yet none of you doeth the law? Why 
 seek ye to kill me V" The law saith thou shalt not kill, and yet 
 here they were with irurder in their heart, for they were seek- 
 ing to kill him. The multitude unacquainted with the designs 
 of the Jesus resented the charge. "The multitude answered, 
 Thou hast a devil: who seeketh to kill?" Without noticing their 
 accusation, he answered and said unto them, "I did one work 
 and ye all marvel because of this." The particular work to 
 which he refeired was that of which an account is given in 
 chap. 5: 1- 18. In this they judged him guilty of having broken 
 the law, and yet as he shows he was no more guilty than were 
 the Je^s themselves. "Moses hath given you circumcision 
 (not that it is of Moses, but of the fathers);" see Gen. 17:9-12 
 and Leviticus 12:1, 3; "And on the Sabbath ye circumcise a 
 man. If a man receiveth circumcision on the Sabbath, that the 
 law of Moses may not be broken: are ye wroth with me because 
 I made a man every whit whole on the Sabbath ?" Thus does 
 he show that in the observance of one law of Moses, another 
 law of his is broken. Now be says, "Judge not according to 
 appearance, but judge a righteous judgment." 
 
 If they deemed it not really consistent with any command of 
 God to give that sign which brought one into the covenant re- 
 lation with God, on the Sabbath, neither was this act which 
 brought the man into the same relation, although it was done 
 by healing him and forgiving him his sins. Thus very clearly 
 has he shown them that their failure to recognize him, and his 
 
Jesus Christ the Son of God 45 
 
 antborifcy as a teacher was due to their neplect to do the will of 
 God and to errors in their judpfment of him. 7: 14-24. 
 
 In the next ])ara*Traph he shows them that their failure to 
 recoo:nize him as the Christ was due to their lack of knowledge 
 of God. It came about in this way. Socinor him in the temple, 
 "Some therefore of th?m of Jerusalem said, Tsnottliis he whom 
 they seek to kill ? And lo he speaketh openly, and they say 
 nothing: unto him. Can it be that the rulers indeed know that 
 this is the Christ ?" Since they had not seized him. could it be 
 possible that the rulers had m-tOe the discovery that he was 
 really the Christ? Such was the question to which they gave 
 utterance. 
 
 But, as far as they were concerned personally, they without 
 any hesitancy settled the question to their own satisfaction. 
 Howbeit we know this man whence he is: but when the Christ 
 cometh no man K-noweth whence he is." Their making this 
 statement leads him to give another reason why they did not 
 recognize him: "Jesus therefore cried in the tempi: teaching 
 and saying, ye both know me, and know whence I am." He 
 thus admits that they had a certain kind of knowledge of him, 
 but he says, "And I am not come of myself, but lie that sent 
 me is true." or a reality, "whom ye know not. I know him, be- 
 cause I am from him, and he sent me." Very plainly he tells 
 them, that had they known God they would have known him. 
 
 7:25-29. 
 
 And now in this connection .John gives an accourtof liow they 
 tried to seize Jesus, and the testimony which he gave to the 
 otficers who were sent to take him. Because he so unqualifiedly 
 asserted his divine origin and authority, which they considered 
 blasphemy, "They sought therefore to take him: and no man 
 laid his hand on him," and for this reason, "because his hour 
 was not yet come." Until his work was completed they could 
 have no power over him. But not all were opposed to him, for 
 we are told, "But of the multitude many believed on him," and. 
 their faith was not without a reasonable basis, "And they said, 
 When the Christ shall come will he do more signs than those 
 ■which this man hath done?" They felt that what he had done 
 was sufficient evidence to establish the fact that he was the 
 Messiah. 
 
 When the Pharisees heard these things they were aroused to 
 
46 Jesus Christ the Son of God 
 
 action. "The Pharisees heard the multitude murmuring these 
 things concerning him; and the chief priests and the Pharisees 
 sent officers to take him." Their purpose was to put an end to 
 his teaching, seeing that it, together with the many wonderful 
 works which he had done, had made a marked impression on 
 the people. When the officers came to Jesus, "Jesus therefore 
 said, yet a little while am I with you, and I go unto him that 
 sent me." Having previously declared that he came from God, 
 he now informs them that in a very short time he would return 
 unto God. Then "Ye shall seek we," as they did after his res- 
 urrection, "and where I am ye cannot come," for he would no 
 longer be on earth but in heaven. 
 
 Not understanding what he said, "The Jews therefore said 
 among themselves, whither will this man go that we shall not 
 find him? will he go unto the Dispersion," (or to those Jews 
 who were scattered abioad) "among the Geeeks, and teach the 
 Greeks?" Not knowing what was in the future they thought 
 he would go to the Greeks upon the same mission as he had been 
 to the Jews. "Thus it was they could not understand his mean- 
 ing, so they ask. What is the word that he said. Ye seek me, and 
 shall not find me: and where I am ye cannot come?" 7: 30-36. 
 
 In this defense of his authority he declared himself as having 
 come from God, and that his character was revealed in his teacn- 
 ings, and now in his loving invitation he so speaks that many 
 declare him to be the Christ: "Now on the last day, the great 
 day of the feast, Jesus stood and cried, saying. If any man 
 thirst let him come unto me and drink." This invitation was 
 no doubt suggested by a custom which was in all probability in 
 vogue at that time. At the morning and evening oblation, a 
 priest filled a golden vessel with water at the pool of Siloam and 
 carried it to the temple where it was received with trumpet 
 blast, and the words of Isa 12:3 — " With joy shall ye draw water 
 out of the well of salvation." And now to those longing for its 
 fulfillment, who in darki^ess were seeking for some reality in 
 the midst of all this formality, to them he extends this invita- 
 tion and gives this promise, " He that believeth on me the scrip- 
 tures hath said, out of his bell.v shall llow rivers of living water." 
 His meaning John gives us, "But this spake he of the Spirit, 
 which they that believed on him were to receive." 
 
 This was not a present, but a future blessing, "for the Spirit 
 
Jesus Christ the Son of God 47 
 
 was not yet given; because Jesus was not yet glorified." For 
 he had not yet ascended into heaven, nor had he sent the Spirit 
 into the woi-ld. The result was a diversity of opinion concern- 
 ing him. Some who did not identify the expected Prophet with 
 the Messiah, said, "Tiiis is of a truth the prophet (see Deut. 18: 
 15, 18). Others said, this is the Christ." To such a conclusion 
 concerning him the objection was raised, "But some said, 
 What, doth the Christ come out of Galilee?" They knew him 
 only as a resident of Galilee, and in support of their objeciions 
 to such a conclusion they appealed to the scriptures, "Hath 
 not the scriptures said that the Christ cometh of the seed of 
 David, and from Bethlehem the village where David was?" 
 From this it was evident that they were ignorant of the fact 
 that Jesus was born in Bethlehem. Thus did they uninten- 
 tentionally establish the fact that he was the Christ. There- 
 suit was a division among the people, "So there arose a division 
 in the multitude because of him." Since his time had not yet 
 come there was a restraining influence present which kept his 
 enemies from seizing him, "And some of them would have taken 
 him; but no man laid hmdis on him." 7: 37 44 
 
 The nature of the impression which he made upon the officers 
 that came te seize him is seen in the report which the.'v made to 
 the chief priests and Pharisees. It is evident that they too 
 believed that he must be the Christ: "The officers therefore 
 came to the chief priests and Pharisees: and they said unto 
 them. Why did ye not bring him? The officers answered. Never 
 man so spake. At once the Pharisees began to deride them by 
 saying, "Are ye also led astray?" And as if to administer to 
 them a stinging rebuke, tliey said. Hath any of the rulers be- 
 lieved on him, or the Pharisees" Implying that they were the 
 ones who were to be their paterns in matters of faith; and then 
 with scorn referaing to tjjose who had believed on him, they 
 added, "But this muUitude who knovveth not the law are ac- 
 cursed." 
 
 This onslaught brings Nicodemus to the befense of Christ, 
 who apparently was a secret believer in Christ, for "Nicodemus 
 said unto them, (Ije ihat came to liira before, being one of them). 
 Doth our law judge a man except it first heai" from himself, and 
 know what he doeth?" They bad just declared that the multi- 
 tude knew not the law, and for this reason were accursed, and 
 
48 Jesus Christ the Son of God 
 
 Nicodemns here calls their attention to the fact that the.Y who 
 claim to know the law, were acting contrary to the law in judg- 
 ing Jesus as guilty before he liad been heard. Turning upon 
 Nicodemus, feeling keenly the rebuke, they sneeringly said, 
 "Art thou also of Galilee?'' Implying that he too must be one 
 of them or else he would have vo sympathy for this man — and 
 well he knew the contempt in which the Rabbis held the Galli- 
 leans. And then, as if to settle the whole matter, they said, 
 "Search and see that out of Galilee ariseth no prophet." In 
 their inconsiderate zeal and intense hatred they were led into 
 stating a historical error, for the prophet Jonah came out of 
 Galilee. 7: 45 52. 
 
 Passing over that poi'tion which is authentic, but not genuine, 
 (that is an incident which ti'ansi)ired but was not written by 
 John,) the thread of the discourse introduced in verse 37 is re- 
 sumed in the rJth verse of the 8th chapter. "Again Jesus 
 spake unto them, saying, I am the light of the world." Here 
 begins his exaltation of himself Having spoken of himself as 
 the bread of life, and then as the water of life, he row speaks 
 of himself as the light of tJie world. Looking backward none 
 will question his claim, for he is truly so, intellectually and 
 socially in tlie liglit he has shed on the problems or thought and 
 life. Tui-ning from the general to the particular, he adds, 
 "And so he that followeth mf^ shall not walk in darkness, but 
 shall have the light of life." Light as to the conduct of life, 
 or the manner in which man shall live to the best advantage, 
 both in this life and the life to come. Such a declaration as 
 this was not allowed to go unchallenged, so, "The Pharisees 
 therefore said unto him, Thou bearest record of thyself; thy 
 witness is not true. ' That he had not borne witness of himself 
 alone he had already stated, and had pointed oat the witnesses 
 which had testified in his behalf, (see chap. 5: 30 47) And since 
 what he declared did not rest on his testimony alone, it was 
 perfectly proper that he should testify in his own behalf. 
 
 In replying to this chalenge, he affirms that his testimony 
 was true because it was based on exact knowledge, while their 
 judgment was based upon a lack of knowledge, and upon error: 
 "Jesus answered and said unto them. Even if I bear witness of 
 myself, my witness is true," and the reason is, "for I know 
 whence I came and whither I go."- Having come from heaven 
 
Jesus Christ the Son of God 49 
 
 his knowledge was immediate and exact, while their judgment 
 was based on a lack of knowledge, "but ye know not whence I 
 came or whither I go," because they knew not God (chap. 7:28). 
 Along with a lack of knowledge, there was error in the manner 
 of their judgment of him, "Ye judge after the flesh." To them 
 he was nothing more than a mere man. And while they were 
 willing to pass judgment on him, yet he passed judgment on 
 no one, "I judge, CO man," for such was not his present mis- 
 sion. But if he was to judge, he assures them his judgment 
 would be without error, "Yea, and if I judge, my judgment 
 is true," and this is the explanation, "for I am not alone, but I 
 and the Father that sent me." His judgment, consequently, 
 would not be human, but divine, and as such would be correct 
 and infallible. 
 
 Having thus brought in the question of his charater, he an- 
 ticipates their objections by stating how this has been establish- 
 ed. According to the Jewish law, two witness were sufficient 
 to establish a fact, and to this point he calls their attention: 
 "Yea, and in your law it is written, that the witness of two men 
 is true." This being the case, all that he has declared concern- 
 ing himself has been established, for "I am he that beareth 
 witness of myself, and the Father that sent me beareth witness 
 of me." In reply to this they simply asked the question, 
 "Where is thy Father?" As much as to say, well, if he is going 
 to testify on your behalf, why is he not here? Replying, "Jesus 
 answered. Ye know neither me nor my Father." Since you 
 do not know me ye do not know my Father, for "if ye knew me 
 ye would know my Father also." Not knowing God it was not 
 possible for them to know him. "These words spake he in the 
 treasury, as he taught in the temple: and no man took him: be- 
 cause his hour was not yet come." 8:12-20 
 
 As his talk continues his claims advance; he further exalts 
 himself in claiming to be the Son of God, and the Son of Man, 
 and in demanding belief in him as such: "He said therefore 
 again unto them, I go away, and ye shall seek me, and shall die 
 in your sin: whither 1 go, ye cannot come." Having told 
 them that he had come from the Father, and that they knew 
 him not (7:28, 29; and 8:19) he here tells them of his intention to 
 return unto the Father, and when he does they will seek him 
 and not find him. (7:24) They will seek him not from any con- 
 
50 Jesus Christ the Son of God 
 
 sciousness of spiritual need but as they did at the time of his 
 resurrection, and shall die in their sins, (v. 24) and because of 
 this they will not be able to come where he will be. All of 
 which they were unable to understand as we do who are looking 
 backward. 
 
 When he made similar statements in the early part of this 
 talk before his ever-changing audience, they had asked would 
 he go unto the Dispersion; but now they ask will he go to the 
 realms of the dead reserved for the wicked where no true 
 Israelite would go. This impression they received because he 
 gave them to understand that his going would be of his own 
 volition. "The Jews therefore said. Will he kill himself, that 
 he said, whither I go, ye cannot come?" Since it was by this 
 act they considered he would separate himself from them. 
 
 But such was not going to be the case, the separation would 
 take place for other reasons, and he so tells them: "And he 
 said unto them, Ye are from beneath; I am from above; ye are 
 from this world: I am not of this world." This in itself would 
 not be an insurmountable barrier, but there was still another 
 reason which would be in their case: "I said therefore unto you 
 that ye shall die in your sins: for except ye believe that I am he, 
 ye shall die in your sins." They would not be able to come 
 ■where he was, because they would not believe on him, and the 
 reason why they would not believe on him was because they 
 were earthly and carnal. 
 
 After he had said these things, "They said therefore unto 
 him. Who art thou?" In answering their question he does so 
 indirectly, and in doing so exalts himself as Son of man and 
 Son of God. "Jesus said unto them, Even that which I have 
 spoken unto you from the beginning." He felt it was unnec- 
 essary to say again what he had said on so many previous oc- 
 casions, as he says, "I have manj^ things to speak and to judge 
 concerning you:" that is, many things about which I might talk 
 to you, and for which I might condemn you, but this I will not 
 do, but will perform the mission upon which I have been sent, 
 that is to declare unto the world the truth. "Howbeit he that 
 sent me is true, and the things which I have heard from him, 
 these speak I unto the world." But, "They perceived not that 
 he spake to them of the Father," and the necessity of plainer 
 speech bpincr evident, "Jesus therefore said, When ye have 
 
Jesus Christ the Son of God 5 1 
 
 lifted up the Son of Man then shall ye know that I am he." 
 That such was the case, is seen in Matt. 27: 54. Something 
 else they will also undei'sta*hd, "And tha,t I do nothing of my- 
 self, but as the Father taught me, I speak these things," for it 
 will be revealed unto them by the things which they will wit- 
 ness. Coming as they did in response to his cry (Matt. 27: 46) 
 these things was sufficient evidence of the truth of what he 
 now says "And he that sent me is with me: for he hath not 
 left me alone," and this is the reason, "for I do always the 
 things that are pleasing to him." 8: 21-30. 
 
 To those who believe on him he now addresses himself, be- 
 cause he knew the shallowness of their faith, and had read in 
 their hearts a false interpretrtion of his work and of their own 
 needs. This appears as the cenversation advances, and in the 
 discussion which follows he claims power over sin and death. 
 "Jesus therefore said then are ye truly my disciples." Some- 
 thing more than a mere acceptance of him was necessary. 
 They were to abide in his word so that their lives would be a 
 living expression of his teachings: "And ye shall know the 
 truth, and the truth shall make you free," that is, free from sin, 
 and the power of sin. 
 
 His meaning they did not understand, and indignant, "They 
 answered unto him, We are Abraham's seed, and have never 
 yet been in bondage to any man." In making this statement 
 they forgot their Egyptian bondage, and the Babylonian cap- 
 tivity, to say nothing of the fact that their present state was 
 only a semblance of liberty. In replying to their question, 
 "How sayest thou ye shall be made free?" he shows them how 
 they are still in bondage: "Jesus answered them, verily, ver- 
 ily, I say unto you, every one that committeth sin is the bond- 
 servant of sin." The bondage to which he referred was moral 
 rather than political. That he might impress upon them the 
 fa)'- reaching consequence of what he has just said he calls at- 
 tention to the statutes of the bond-servant, "And the bond- 
 servant abideth not in the house forever: the son abideth for- 
 ever." The bond- servant could be sold, exchanged or cast off, 
 but the relation of the son could not be changed, for he would 
 always remain a son. "If therefore the son shall make you 
 free, ye shall be free indeed," not in appearance, but in reality. 
 Thus did he show them that as the bond servants of sin th<^y 
 
52 Jesus Christ the Son of God 
 
 ■would be cast out of the Kingdom of Heaven, but if he had 
 made them free they would be free not only in appearance, but 
 in reality, and would take their places in the household of God. 
 
 Next he shows them how they are in bondage to sin. He ad- 
 mits that physically speaking they are children of Abraham: 
 "I know that ye are Abraham's seed," but denies that they are 
 in a spiritual sense, "Yet ye seek to kill me," and for this 
 reason, "because my word has not free course in you." The 
 fact that they sought to kill him was also sufficient evidence as 
 to who was their father: "I speak the things which I have seen 
 with my Father: and ye also do the things which ye heard from 
 your father," Failing to catch his meaning, they reiterated 
 their former statements, "They answered and said unto him, 
 Our father is Abraham." Jesus now proceeds to show them 
 that this is not so: "Jesus saith unto them, If ye were Abra- 
 ham's children ye would do the works of Abraham, But now 
 ye seek to kill me, a man that hath told you the truth, which I 
 heard from God: this did not Abraham," for he believed God, 
 (see Rom. 4: 3) and did not the works of which they were 
 guilty, while "Ye do the works of your father." (7: 20, 44.) 
 
 Still they do not understand, and thinking he meant that in a 
 human sense they had another father instead of Abraham, 
 "They said unto him. We are not born of fornication." This 
 they said desiring to slur him, and since he appeared unwilling 
 to acknowledge Abraham as their father; they add, " We have 
 one father, even God." (See Mai. 2:10 and Isa. 63:16.) This 
 claim he refutes: "Jesus said unto them. If God were your 
 Father, ye would love me: for I came forth and am come from 
 God; for neither have I come of myself, but he sent me." Hav- 
 ing? like natures it is natural to expect that they would recog- 
 nize him, and loved him, but sines they had not recognized him, 
 and did not love him, this was in itself sufficient evidence that 
 God was not their father as well as the fact that he was not un- 
 derstood by them. This fact he brings home to them when 
 he asks, "Why do ye not understand my speech?" Without 
 waiting for their reply, he gives the reason: "Because ye cannot 
 hear my word, "They could not hear because of any physical 
 or intellectual difficulty, but because, "Ye are of your father, 
 the devil, and the lusts of your father it is your will to do," 
 because they chose to follow their incUcations and desires for 
 
Jesus Christ the Son of God 53 
 
 evil. This also accounted for their desire to kill him, for "He 
 ■was a murderer from the very beginning, and standeth not in the 
 truth." He was a murderer because he killed men spiritually. 
 (Rom. 5:12) through his lie, and he stood not in the truth, 
 "because there is no truth in him. When he speaketh a lie he 
 speaketh of his own," or out of his very nature; "for he is a liar, 
 and the father thereof." This explains why they did not believe 
 him: "But because I say the truth ye believe me not," simply 
 because their nature makes this an impossibility. All of which 
 he compells them to admit by the question, "Which of you con- 
 victeth me of sin?" Yet he had convicted them of sin. 
 
 Furthermore God was not their Father because they believed 
 him not. Again a question is used to bring this out, "If I say 
 truth why do ye not believe me?" And the reason is, "He that 
 is of God heareth the words of God: for this cause ye hear them 
 not because ye are not of God." Having thus clearly shown 
 that they were not what they believed themselves to be, neither 
 the children of Abraham nor the true children of God, yet be- 
 cause they were so entrenched in this belief they utterly 
 failed to grasp his demonstration, and the consequence was 
 they considered his talk so presumptuous and preposterous 
 that they looked upon him as an antagonist (Samaritan) and as 
 one beside himself: "The Jews answered and said unto him, 
 Say we not well that thou art a Samaritan, and hast a devil?" 
 As to the charge that he has a devil, this he quietly denies: 
 "Jesus answers, I have no devil, but I honor my Father," in all 
 that I have said, while in what you have said, "ye dishonor me," 
 and so dishonor my father. Instead of seeking the honor which 
 belongs to me, "I seeketh not mine own glory" but "there is 
 one that seek" my glory "and judgeth" those who do not. 
 (John 5:23 and 45.) 
 
 That they might escape condemnation he points out a way of 
 escape, "Verily, verily, I say unto you, if a man keep my word, 
 he shall never see death." Not understanding that he referred 
 to spiritual death, they considered this statement only a con- 
 firmation of what they had previously said, "Now we know that 
 thou hast a devil," because they considered this a senseless ex- 
 altation of himself, as is seen in the argument which follows, 
 and by which they established their claim: "Abraham died, 
 and the prophets; and thou sayest, If a man keep my word, he 
 
54 Jesus Christ the Son of God 
 
 shall never taste of death. Art thou greater than our father 
 Abraham who died? If death conquered these, who art thou 
 that thy words are able to conquor death. 
 
 In reply, "Jesus answered, if I glorifj?^ myself my glory is 
 nothing," amounts to nothing more than mere assertion, but, 
 "it is my father that glorifieth me," and it is from him I de- 
 rive my power over death. The one "of whom you say, that 
 he is your God." 
 
 Thus plainly he declares himself as the Son of God, and as 
 for them, he plainly tells them, "And ye have not known him: 
 but I know him." And concerning failure on his yort to so de- 
 clare himself, he says, "And if I should say, I know him not, I 
 shall be like unto you a liar," who say you are sons of God and 
 know him not. And herein lies the difference between us, 
 "but I know him and keep his word," while you know him not 
 and keep not his word. Furthermore, "Your father Abraham 
 rejoiced to see my day," the day of my appearence upon earth; 
 "and he saw it, and was glad." That is saw in his present 
 state in paradise, probably as did Moses and Elijah. (Mat. 17:3) 
 
 With this conception of him as a man still before him, "The 
 Jews therefore said unto him. Thou art not yet fifty years old, 
 and hast thou seen Abraham?" In his reply Jesus set forth 
 his divine nature in his assertion of his eternal character: 
 "Jesus said unto them, Verily, verily, I say unto you. Before 
 Abraham was born, I am." Indignant at him, because they 
 consiaered his statement blasphemous, "They took up stones 
 therefore to cast at him : but Jesus hid himself and went out of 
 the temple," losing himelf in the crowd he was enabled to escape 
 from the temple unobserved. 8:31-59 
 
 In connection with his exaltation of himself, as the light of 
 the world, his mission is set forth in a concrete way in the 
 miracle of his healing of the blind man, in which he becomes 
 to him light. This came about incidentally, "And as he passed 
 by, he saw a man blind from birth." Because God had declared 
 that the punishment of sin would be visited upon the children, 
 (Ex. 20:5; 34:7; Num. 14:18) the Jews looked upon all personal 
 afflictions as punishment of sin, so the questions of the desciples 
 was not an unnatural one: "And his disciples ask him, saying. 
 Rabbi, who did sin, this man, or his parents, that he should be 
 born blind?" But Jesus declared in this instance such was not 
 
Jesus Christ the Son of God 55 
 
 the case. "Jesus answered, Neither did this man sin, nor his 
 parents; but that the works of God should be made manifest 
 in him." Here was a personal affliction which was not the con- 
 sequence of any sin, but a case which afforded the manifesta- 
 tion of God's willingness and ability to help man, and this work 
 he teaches, must be done as the opportunities present them- 
 selves, for the reason which he gives: "We must work the 
 works of him thas sent me, while it is day; the night cometh, 
 when no man can work." 
 
 Besides it was his duty to let his light shine. "When I am in 
 the world I am the light of the world." In proof of his asser- 
 tion he at once proceeds to open the eyes of the blind man: 
 "When he had thus spoken, he spat on the ground, and made 
 clay of the spittle, and annointed his eyes with the clay, and said 
 unto him. Go wash in the pool of Siloam, (which is by interpre- 
 tation, Sent.") Many and fanciful are the explanations as to 
 why he did this and made this requirement, but nothing defi- 
 nite is known. But one thing is certain, his healing was con- 
 ditioned upon his obedience to the requirements of Christ, for, 
 "He went away therefore, and washed, and came seeing." 
 When his neighbors saw him, and those who had known him as 
 the blind beggar, they doubted: "The neighbors therefore, and 
 they which saw him aforetime, that he was a beggar," they 
 could hardly believe their own eyes, and doubtingly "Said, is 
 this not he that sat and begged? Others said, it is he: others 
 said. No, but he is like him," but "He said, I am he." Their 
 Srst question was a very natural one, "How then were thine 
 eyes opened? He answered, The man that is called Jesus 
 made clay, and anointed mine eyes, and said unto me, Go to 
 Siloam, and wash: so 1 went and washed, and I received sight." 
 In his reply he gives a simple statement of the facts without 
 any attempt at an explanation. Not having received the desired 
 information, their next thought was to go to the one through 
 whom the miracle had been performed, "And they said unto 
 him, Where is he? He saith I know not." Since he was un- 
 able to tell where Jesus was they felt it their duty to take him 
 before the proper authorities because the law had been violated 
 "They bring to the Pharisees him that afore time was blind. 
 Now it was the Sabbath on the day when Jesus made the clay, 
 and opened bis eyes." Very naturally the Pharisees asked him 
 
56 Jesus Christ the Son of God 
 
 the same question which already had been asked, since this 
 was the point upon which they wished some hght: "Again 
 the Pharisees also asked him how he received his sight." 
 His reply is simply a brief statement of what he had previously 
 stated. "And he said unto them, He put clay upon mine eyes, 
 and I washed and do see." The restoring of a man's sight be- 
 ing a supernatural act, they sought to fix the character of the one 
 "who did it, so, "Some therefore of the Pharisees said. This man 
 is not from God," and this is the basis of their conclusion, "be- 
 cause he keepeth not the Sabbath. But others said," very 
 properly, "How can a man that is a sinner do such things? 
 And there was a division among them." 
 
 In the midst of this dispute they turn to the man and ask him 
 his opinion of Jesus. In his reply he holds to the view that he 
 was from God: "And he said. He is a prophet." His reply not 
 being to their liking, they began to suspicion that he was at- 
 tempting to deceive them, and that he was not the person he 
 claimed to be: "The Jews therefore did not believe concerning 
 him, that he had been blind and had received his sight, until 
 they called the parents of him that had received his sight." In 
 calling them to establish his identity, they asked the question 
 that was uppermost in their minds: "And asked them saying, 
 is this your son, who ye say was born blind? how doth he now 
 see?" The first question they answer without hesitation: "His 
 parents answered and said. We know that this is our son, and 
 that he was born blind." But when it comes to answering the 
 second question they are non-committal, and refer them to 
 their son for an answer, "but how he now seeth, we know not; 
 he shall speak for himself." If they had an idea as to who did 
 it, or as to what they thought he was, they refused to give ex- 
 pression to it, and adhered to a simple statement of the facts, 
 because they feared the Jews, for "These things said his par- 
 ents, because they feared the Jews." And this was the ground 
 of their fear, "for the Jews had agreed already, that if any man 
 should confess him to be the Christ, he should be put 
 out of the synagogue. Therefore said his parents he is 
 of age, ask him." From this it is manifest that they are 
 aware of the fact Jesus claimed to be the Christ, and that 
 some so considered, him, and accordingly they had taken 
 this action; and also that in the minds of the parents 
 
Jesus Christ the Son of God 57 
 
 there was a growing conviction that this Jesus was the Christ. 
 From the parents the Pharisees turn again to the son: "So 
 they called a second tinae the man that was blind and said unto 
 him, Give glory to God." They said this believing him to be 
 mistaken, and at the some time with a view of impressing him 
 with the seriousness of the whole matter, and to convince him 
 of his error they add, "we know that this man is a sinner." In 
 his reply he meets them, as he had met them before, with the 
 simple statement of the facts: "He therefore answered, 
 Whether he be a sinner I know not: one thing I know, that 
 whereas I was blind, now I see." Having failed to get rid of 
 the fact, they return to the question as to how it was done, in 
 hopes, in all probability, of securing something that might be 
 used against Jesus; "They said therefore unto him. What did 
 he to thee? how opened he thine eyes?" Whether he saw 
 through their question or simply became irritated at its repeti- 
 tion, "He answered them, I told you even now, and ye did not 
 hear: wherefore would ye hear it again?" And adds rather 
 sarcastically, "Would ye also become his disciples?" This in 
 return irritates them, and they openly accuse him of what they 
 all along seem to have taken for granted, "And they reviled 
 him, and said. Thou art his disciple." Furthermore if he was a 
 disciple of this prophet, they would have him know they were 
 disciples of a greater prophet, and one who was of God, and so 
 they add, "but we are disciples of Moses. We know that God 
 hath spoken unto Moses: but as for this man, we know not 
 whence he is." This last statement calls forth from the man a 
 rebuke which is remarkable for the soundness of its logic, and 
 the conclusion which he forces upon them is irresistible. He 
 first shows that he could not be a sinner, and second that he 
 must be from God: "We know that God heareth not sinners: 
 but if any man do his will him he heareth." And "Since the 
 world began it was never heard that any one opened the eyes of 
 a man born blind." This having been done, and the fact estab- 
 lished, there is only one conclusion to be reached, "If this man 
 were not from God, he could do nothing." His argument being 
 unanswerable, they make no attempt to reply, and do the only 
 thing left to them, denounce him, and eject him: "They an- 
 swered and said unto him, Thou wast altogether born in sins, 
 and dost thou teach us? And they cast him out." 
 
58 Jesus Christ the Son of God 
 
 That the man did not recognize him as the Christ, is evident 
 from what fohows. And when "Jesus heard that they had cast 
 him out; and finding him, he said, Dost thou beheve on the Son 
 of God? He answered and said, And who is he. Lord, that I 
 may beheve on him?" This shows that he had a wilhng mind, 
 and when "Jesus said unto him. Thou hast both seen him, and 
 he it is that speaketh with thee," his answer shows that he con- 
 sidered the evidence which had been submitted, as being 
 suflficent as a basis for his faith: "And he said. Lord, I beheve. 
 And he worshipped." In this last act he gave to Jesus that 
 reverence which belongs alone to God. 
 
 This acceptance of him leads Jesus to point out the difference 
 between the man and those who had brought him to Christ, and 
 the separation that is to take place which will come about through 
 himself. "And Jesus said, For judgment came I into the world, 
 that they which see not may see; and that they which see may 
 become blind." The fundamental idea of the Greek word which 
 is translated judgment is separation or selection. The separa- 
 tion taking place in this way, those that see not, as this man, 
 or as those who are in heathen darkness, by the coming of 
 Christ see. He saw physically when Christ opened his eyes, 
 and spiritually when he accepted the evidence presented by 
 Christ, and believed on him. While they which see as did the 
 multitude, and as the Pharisees in spiritual things, by his com- 
 ing, and their refusal to accept the evidences, and by not be- 
 lieving on him. became spiritually blind. Realizing that he 
 spoke of them, "Those of the Pharisees which were with him 
 heard these things and said unto him, Are we also blind?" Hav- 
 ing answered this question, he passes over it in order to show 
 a further difference which exists between the man and them- 
 selves. While the man had been blind, yet he had been so 
 without sin, (v. 3) but not so with them, "Jesus said unto them. 
 If ye were blind," that is physically, "ye would have no sin: 
 but now ye say. We see," and do not, that is why "sin remaineth" 
 because they refuse to believe on him in the face of all the 
 evidence presented. 
 
 In this connection Jesus shows their character as men, and 
 as religious leaders, in the parable of the Good Shepherd. As 
 men, that they are the enemies of God: "Verily, verily, I say 
 unto you. He that entereth not by the door into the fold of the 
 
Jesus Christ the Son of God 59 
 
 sheep, but climbeth up some other way, the same is a thief and 
 a robber." Since he is the door, and they had refused to be- 
 heve on him, (v. 7) no other inference seems possible since the 
 thief and the robber is the natural enemy of the shepherd. 
 Their refusal to believe on him also fixes their character as re- 
 ligious leaders: "But he that entereth in by the door is the 
 shepherd of the sheep." Had they believed on him they would 
 have shown themselves true shepherds of Israel, And further- 
 more they would have found an entrance into the sheepfold, 
 which is heaven, for God the Father would have admitted them, 
 for "To him the porter openeth." Prom v. 15 it is perfectly 
 clear that in this figure the Father is meant. That they are 
 not the Father's he makes very plain: "and he calleth his own 
 sheep by name, and leadeth them out." Those who have heard 
 his voice and believed on him, and followed him, coming out of 
 Judaism. And, "When he hath put forth all his own, he goeth 
 before them, and the sheep followed him: for they know his 
 voice." He goeth before as a true leader, and those who have 
 believed follow because they are his, but they will not follow 
 the Pharisees for the reason, "And a stranger will they not fol- 
 low, but will flee from him: for they know not the voice of 
 strangers. " The sheep of God 's fold will not follow the Pharisees 
 because they are strangers and are not known of God. "This 
 parable spake Jesus unto them: but they understood not what 
 things they were which he spake unto them." 
 
 With the seventh verse Jesus enters upon an explanation of 
 the parable. Since the door was first mentioned, and because 
 they understood not what be had said, "Jesus therefore said 
 unto them again, Verily, verily, I say unto you, I am the door of 
 the sheep." That he means the door of the fold seems clear 
 from V. 9, but uses this expression in order that there may be 
 no misunderstanding as to the relation in which he stood to 
 believers. And as for the Pharisees "All that came before me 
 are thieves and robbers." The "all" is not so much remote as 
 immediate in its reference. He thus characterizes the religious 
 teachers of his day, because they sought not to enter into the 
 Kingdom of God through him. Such being their character, 
 very naturally, "the sheep did not hear them," 
 
 Having stated their character, he now points out that this 
 character may be seen in the differences in their purposes. 
 
60 Jesus Christ the Son of God 
 
 Concerning himself he says, "I am the door: by me if any man 
 enter in, he shall be saved, and shall go in and out and shall 
 find pasture." That is they shall find salvation and satisfac- 
 tion for every want. Concerning them he says, "The thief 
 Cometh not, but that he may steal, and kill, and destroy." The 
 Pharisees were notorious because of their robbing of the wid- 
 ow and the orphan, and their oppression of the poor, and at this 
 time they were seeking to kill Jesus. While "I came that they 
 may have life, and may have it more abundantly." Both in this 
 world and the world to come, as they were soon to learn in the 
 resurrection of Lazarus. 
 
 The difference in their character he further develops by show- 
 ing what each will do for the sheep: "I am the good shepherd: 
 the good shepherd layeth down his life for his sheep." This he 
 afterward did, "While he that is a hireling, and not a shep- 
 herd, whose own the sheep are not, beholdeth the wolf coming, 
 and leaveth the sheep and fleeth, and the wolf snatcheth them, 
 and scatereth them: he fleeth because he is a hireling." The 
 truth of this was only too soon to be revealed. (See Josephus.) 
 But this is not true of Jesus in his relation with his sheep, 
 for his is a personal and intimate relation; neither is it true of 
 him in what he will do for his sheep: "I am the good shepherd: 
 and I know mine own, and mine own know me, even as the 
 Father knoweth me, and I know the Father." And this is what 
 he will do for his sheep: "And I lay down my life for the sheep." 
 
 In this connection he takes occasion to say that others be- 
 sides the Jews will enter the Kingdom of God: "And other 
 sheep I have which are not of this fold: them also I must bring 
 and they shall hear my voice." After the Jews as a nation re- 
 jected Christ, and when the early converts from Judaism were 
 scattered abroad by persecution, the Gentiles gladly heard the 
 Gospel, and Jew and Gentile became one fold, as he said, "And 
 they shall become one flock with one shepherd." And if the 
 Pharisees hated him God loved him, "Therefore does the Fath- 
 er love me because I lay down my life that I may take it again," 
 and love him for the sacrifice he made. 
 
 Knowing that they were plotting his death (7:25) he adds, 
 "No one taketh it away from me, but I lay it down of myself," 
 and asserting his divine character, he informs them. "I have 
 power to lay it down and I have power to take it again," a pre- 
 
Jesus Christ the Son of God 61 
 
 rogative which does not belong to man. That he should do this 
 was not merely of his own volition, but because, "This com- 
 mandment received I from my Father." 
 
 As a result of what he said, "There arose a division among 
 the Jews because of these words. And ma,ny of them said, 
 He hath a devil, and is mad: why hear ye him?" While others 
 said, "These are not the sayings of one possessed with a devil," 
 and made the point which was well taken, "can a devil open the 
 eyes of the Wind." 9: 1-10: 21. 
 
 Before their final rejection of Jesus, the Jews made a last re- 
 quest which calls forth from him the last testimony which he 
 gave them. It came about in this way. "And it was the feast 
 of dedication at Jerusalem: it was winter: and Jesus was walk- 
 ing in the temple in Solomon's porch. The Jews therefore 
 came round about him, and said unto him, How long dost thou 
 hold us in suspense. If thou art the Christ tell us plainly. 
 Jesus answered them, I told you and ye believe not." In the 
 5th and 8th chapters he had very plainly declared who he was. 
 In the fifth chapter he not only made the statement, but also 
 brought forth the witnesses in support of his claim. In his ar- 
 gument with he Jews, as we find it in the eight chapter, he 
 met every exception which they took to his statements, and 
 now he felt it was wholly uncalled for, to enter upon any fur- 
 ther discussion of the question, seeing that they would not 
 believe, and especially since, as he says, "The works that I do 
 in my Father's name, these bear witness of me." 
 
 In explanation of their unbelief in the face of all this he says, 
 "But ye believe not, because ye are not of my sheep." Had 
 they been his sheep it would have been different, because 
 "My sheep hear my voice, and I know them, and they follow 
 me;" and as a result, "I give unto them eternal life: and they 
 shall never perish, and no one shall snatch them out of my 
 hand," This is said of those who hear his voice and follow him. 
 So long as this is true the sheep or believers are safe, because, 
 "My Father, who has given them unto me, is greater than all," 
 death as has been stated and Satan as implied. Being greater 
 than all, "No one is able to snatch them out of the Father's 
 hand;" and consequently unable to snatch them out of his hand 
 since, "I and the Father are one." 
 
 Upon his saying this "the Jews took up stones again to stone 
 
62 Jesus Christ the Son of God 
 
 him." Whereupon "Jesus answered them. Many good works 
 have I shown you from the Father, for which of those works do 
 you stone me?" Knowing, as he did, tlie cause of their anger, 
 he seeks to show the injustice of their intended act, by means 
 of this question. Bhnded by tlieh' prejudice and anger, they 
 had failed to perceive that his words and works were essen- 
 tially the same in character and "The Jews answered him, for 
 a good work we stone thee not, but for blasphemy; and be- 
 cause thou being a man, makest thyself God." The charge of 
 blasphemy he meets by quoting scripture, "Jesus answered 
 them, is it not written in your law, I said ye are Gods? (See 
 Psa. 82:6; Ex. 21:6; 22:8 and 28.) If he called them Gods, unto 
 whom the word of God came." or the judges as in Deuteronomy, 
 "(and the Scripture cannot be broken,)" why, "say ye of him, 
 whom the Father sanctifieth and sent into the world, Thou 
 blasphemist because I said I am the Son of God?" Here he 
 plainly declares what he had already said indirectly. He next 
 plainly states what he had implied in the question, the sim- 
 ilarity of his claim and works. "If I do not the works of my 
 Father, believe me not." If these are not supernatural and be- 
 yond the power of man, you need not believe what I say, "But 
 if I do them, though you believe not me," that is though you do 
 not accept my word, "believe the works; that ye may know and 
 understand that the Father is in me, and I in the Father." Un- 
 wiUing to be convinced, "They sought again to take him; and he 
 went forth out of their hand." 
 
 "And he went away again beyond Jordan into the place where 
 John was at the first baptizing; and there he abode." Not all 
 of the Jews were blinded to the character of his words, "And 
 many came unto him; and they said, John indeed did no signs: 
 but all things whatsoever John spake of this man were true." 
 As a result of their willingness to accept John's word, "And 
 many believed on him there." This is the final testimony which 
 Jesus gave to the Jews. 10: 22-42. 
 
 John having presented the discourses which declare him, 
 and the acts which show him to be, now gives an account of the 
 resurrection of Lazarus, which establishes the fact that he is the 
 Son of God. "Now a certain man was sick, Lazarus of Beth- 
 any, of the village of Mary and her sister Martha, And it was 
 that Mary which anointed the Lord with ointment, and wiped 
 
Jesus Christ the Son of God 63 
 
 his feet with her hair, whose brother Lazarus was sick. The 
 sisters therefore sent unto him saying, Lord, behold, he whom 
 thou lovest is sick." No request was made, but the message 
 carried with it an unexpressed invitation. "But when Jesus 
 heard it, he said," indicating previous knowledge, and revealing 
 the purpose of his sickness, "This sickness is not unto death, 
 but for the glory of God, that the Son of God may be glorified 
 thereby." That is, the glory will come to God from whom the 
 power comes, while the Son will be glorified in that God works 
 through him. "Now Jesus loved Martha, and her sister, and 
 Lazarus. When therefore he heard that he was sick, he abode 
 at that time two days in the place where he was. " This delay 
 was in all probability to allow the disease to accomplish its 
 work, in bringing about his death. When this was accomplish- 
 ed he was ready to go, "Then after this he saithto his disciples, 
 Let us go into Judea again," That they might deter him from 
 going they call his attention to what had happened at the time 
 of his departure from that country, "The disciples say unto 
 him, Rabbi, the Jews were but now seeking to stone thee: and 
 goest thou hither again?" In his reply he quiets their fears by 
 assuring them of his safety, and he does it in this way, "Are 
 there not twelve hours in the day? If a man walk in the day 
 he stumbleth not, because he seeth the light of the world," 
 allowing them to infer that if he does his work in the time ap- 
 pointed he will be safe. "But if a man walk in the night, he 
 stumbleth, because the light is not in him." And so it would 
 be with him were he to do according to his own pleasure and 
 not according to the will of his Father, for then the light from 
 above would not be in him. "These things spake he: and after 
 this he saith unto them, Our friend Lazarus is fallen asleep." 
 Death he figuratively speaks of as sleep. "But I go," accord- 
 ing to the plan of God, for he has already said that this was to 
 be for God's glory, (v. 4.) And for the purpose, "that I may 
 wake him out of his sleep." But the disciples did not under- 
 stand him, "The disciples therefore said unto him, Lord, if he 
 is fallen asleep he will recover. Now Jesus had spoken of his 
 death, but they thought he had spcken of tal;ing rest in sleep. 
 Then Jesus therefore said unto them plainly, Lazarus is dead." 
 Seeing their slowness to comprehend he expresses his satis- 
 faction over events having happened as they had, inasmuch as 
 
64 Jesus Christ the Son of God 
 
 what is about to transpire may lead to their believing in him. 
 "And I was glad for j'our sakes that I was not there, to the in- 
 tent ye may believe: nevertheless let us go unto him." With 
 the thought of the impending danger uppermost in their minds, 
 they little comprehended what Jesus had said. "Thomas 
 therefore, who is called Didymus, said unto his fellow disciples, 
 Let us also go that we may die with him." 
 
 Having introduced the subject by an explanation of Christ's 
 delay in coming to Bethany, the writer next gives an account 
 of his coming and of the miracle: "So when Jesus came, he 
 he found that he had been in the tomb four days already." He 
 found also many Jews there: "Now Bethany was nigh unto 
 Jerusalem, about fifteen furlongs off: and many of the Jews had 
 come to Martha and Mary to console them concerning their 
 brother." The news of his coming having preceeded him, 
 "Martha, therefore, when she heard that Jesus was coming, 
 ■went and met him: but Mary still sat in the house." And 
 lamenting the fact of his absence, " Martha therefore said unto 
 Jesus, Lord, if thou hadstbeen here, my brother had not died." 
 And then, as if to ascertain something as to his intentions, she 
 gives an intimation of a vague hope, "And even now I know 
 that whatsoever that thou shalt ask of God, God will give thee." 
 In response to this she receives only an indefinite promise, 
 "Jesus saith unto her, thy brother shall rise again." Interpret- 
 ing, in the only sense which the statement permitted, "Martha 
 saith unto him, I know that he shall rise again in the resur- 
 rection at the last day." Whereupon he makes the declaration 
 which gives her the basis for a hope that the fulfillment of this 
 promise will be immediate, and not remote: "Jesus saith unto 
 her, I am the resurrection, and the hfe," — that is in me is that 
 power which raises again and makes alive, and "he that believ- 
 eth on me, though he die, yet shall he live." In the light of 
 what follows, these words seem very clearly to point to Lazarus, 
 he having believed on Christ is now to live again. And 
 referring to the present and future, "and whosoever liveth and 
 believeth on me shall never die." That is they may die physic- 
 ally, but they will, through faith in him, have eternal life spirit- 
 ually. And now again he demands faith in him personally, for 
 he said to Martha, " Believest thou this?" The reply of Martha 
 indicates by its peculiar phraseology, that she not only believed 
 
Jesus Christ the Son of God 65 
 
 in him but such has been her belief in the past: "She saitb. un- 
 to him, Yea, Lord; I have beheved that thou art tlie Christ, the 
 Son of God, even he that cometh into tlie world." Thus in con- 
 nection with the resurrection of Lazarus is found another clear 
 testimony as to the character of Christ, and his being the Son 
 of God. 
 
 "And when she had said this she went away, and cahing Mary 
 her sister secretly, saying. The INIaster is here, and calleth 
 thee And she, when she heard it, arose quickly, and went un- 
 to him." As soon as she was aware of Jesus' near approach 
 she hastened to him." "Now Jesus was not yet come into the 
 village, but was still in the place where Martha met him." The 
 Jews who were with Mary, not having heard, what had been 
 whispered to her, did not understand the case of her sudden 
 departu re. "The Jews then which were with her in the house, 
 and were comforting her, when they saw Mary, that she rose 
 up quickly and went out, followed her, supposing that she was 
 going unto the tomb to weep there." As with Martha, so 
 with Mary, the one thought which was uppermost in her 
 mind found expression in a like lament over the fact that it 
 had so ha])pened thathehad not been there: "Mary therefore, 
 when she came where Jesus was, and saw him, fell down at his 
 feet, saying unto him. Lord, if thou hadst been hero, my brother 
 had not died." Excessive grief on Mary's part, and the confu- 
 sion caused by those who came with her, precluded anything 
 further being said. Besides the sight of their £rrief visibly 
 affected Jesus. "When Jesus therefore saw her weeping, and 
 the Jews also weeping which came with her, he moaned in the 
 spirit, and was troubled and said, Where have ye laid him?" 
 The word translated groaning indicates a stirring of the emo 
 tions of Jesus in sympathy with the grief of Mary. To those 
 around, the question which he asked meant nothing more than 
 a desire on the part of Jesus to visit his tomb, and so, "They 
 say unto him, Lord, come ai d see." 
 
 Following all the evidences of divinity which have been pre- 
 sented, we have placed in striking contrast, an exhibition of his 
 humanity which he gives while on their way to the tomb, when 
 we are told, "Jesus wept." Very naturally, "The Jews there- 
 fore said, Behold how beloved him!" But this was not the only 
 evidence of his affection for Lazarus and his sisters, for this is 
 
66 Jesus Christ the Son of God 
 
 manifest in the frequency with which he sought the quiet of 
 their home. In the minds of some present a question seems to 
 have arisen, for we are told, "But some of them said, could not 
 this man which opened the eyes of him that was blind, have 
 caused that this man should not die?" The man referred to, no 
 doubt, was the one mentioned in chapter 9, since his case was 
 the most recent and the most prominent, because of the atten- 
 tion which had been attracted to him through the discussion 
 which his healing had aroused. Apparently they had no thought 
 of what was about to take place. And yet they might have 
 known that the one who had the power to do what had been 
 done, certainly must have the power to do what they had just 
 said, but this does not seem to have dawned upon them. "Jesus 
 therefore again groaning to himself cometh to the tomb." In 
 this place, as elsewhere in this connection, the word translated 
 groaning is a term expressing indignation. His indignation 
 was caused by their question, for had they not already seen 
 enough to convince them that he possessed this ability? 
 
 As to the tomb: "Now it was a cave and a stone lay against it," 
 the door. "Jesus saith, Take ye away the stone." This re- 
 quest calls forth from " Martha, the sister of him that was dead," 
 the declaration, in which she "saith untohim. Lord, by this time 
 he stinketh," and gave as her reason for saying this, "for he 
 hath been dead four days." Without making any explanation 
 by way of reply, he simply reiterates in substance what he had 
 previously said: "Jesus said unto her. Said I not unto thee, 
 that if thou believest thou should st see the glory of God? Then 
 without any further discussion, "they took away the stone." 
 
 Instead of immediately commanding Lazarus to come forth, 
 he gives thanks to God his Father for the answer, which he was 
 about to receive, to his prayer which he had silently made. This 
 he does for the reasons stated: "And Jesus lifted up his eyes 
 and said. Father, I thank thee that thou heardst me. And I 
 know that thou hearest me always, but because of the multi- 
 tude which standeth around I said it, that they may believe 
 that thou didst send me." This was the one point which he had 
 been trying to establish, but they had so far refused to be con- 
 vinced, and now he desired this that if it were possible to con- 
 vince them, that his prayer be answered. 
 
 "And when he had thus spoken, he cried with a loud voice 
 
Jesus Christ the Son of God 67 
 
 Lazarus, come forth." In response, "He that was dead cameforth, 
 bound hand and foot with grave clothes; and his face bound about 
 ■with a napkin, Jesus said unto them, Loose him, and let him go." 
 
 The result was that some were led to believe on him: " Many 
 therefore of the Jews, which came to Mary and beheld that 
 which he did, believed on him;" while others refused to be con- 
 vinced: "But some of them went away to the Pharisees, and 
 told them the things which Jesus had done." 
 
 The result of this was the opposite of what might be expected 
 Instead of accepting this as an evidence of the truthfulness of 
 his claims, it only incites them to plot his death: "The chief 
 priests therefore, and the Pharisees gatherd a council, and said, 
 What do we?" We must do something, "for this man doeth 
 many signs." And "If we let him thus alone, all men will believe 
 on hia3." Not truth, but personal interest influences them 
 most strongly. With the popular conception of the Messiah, 
 which was that he would come and establish a temporal king- 
 dom, they believed that were his claims as the Messiah recog- 
 nized, and an uprising follow, then would the privilege of their 
 national worship, temple, aid, religious administration be taken 
 away from them by the Romans. The^'- might even go farther 
 and destroy them, as a nation, by scattering them among the 
 provinces, "And the Romans will come and take away both our 
 place and our nation." 
 
 In this moment of their extremity there arises one w4io is 
 equal to the occasion. He points out that this man can be made 
 a means of their salvation. By putting him to death as a sedit- 
 ious person, all suspicion of disloyalty will be removed, and it 
 will at the same time strengthen the Emperor's confidence in 
 them; "But a certain one of them, Caiaphas, being high priest 
 that year," — that is he was high priest at that time — "said unto 
 them," in not a very polite way, "Ye know nothing at all." Not 
 so much a lack of knowlege, but a slowness to see is meant: 
 "Nor do ye take account that it is expedient for you that one 
 man die for the people, and that the whole nation perish 
 not." That is, don't you see that it is necessary that this man 
 should die for your own safety and for the safety of the nation? 
 By making him an example you will appear as quelling what 
 appears to be an uprising, and you will at the same time show 
 your own loyalty. 
 
68 Jesus Christ the Son of God 
 
 But in expressing himself in the manner in which he did, he 
 spoke better than he knew. John tells us that while he acted 
 of his own volition, yet as the high priest of the nation he was 
 guided by a higher power: "Now this he said not of himself: 
 but being high priest that year, he prophesied that Jesus should 
 die for the nation." This unconscious prophesy had a wider 
 significance, "and not for the nation only, but that he might al- 
 so gather together into one the children of God which are scat- 
 tered abroad," — that is, all those who might believe on him 
 whether Jew or Gentile. Tlie result of Caiaphas' speech was, 
 "from that day forth they took counsel that they might put him 
 to death." 
 
 The effect of their plotting was, "Jesus therefore walked no 
 more openly among the Jews." Not because of any fear of them, 
 but simply because their course indicated that further effort to 
 convince them of his charp.cter was useless, so he "departed 
 thence into the country near to the wilderness, into a city call- 
 ed Ephraim." Being more or less remote it would afford him 
 seclusion and quiet, "and there he tarried with the disciples," 
 giving him a chance to impart instruction to those who were 
 wilHng to receive it and who stood in need of it because of what 
 the future had in store for them. 
 
 "Now the passover of the Jews was at hand; and many went 
 up to Jerusalem out of the country before the passover to purify 
 themselves." These having heard of the many wonderful things 
 in regard to Jesus were anxious to see and hear him: "They 
 sought therefore for Jesus," and not finding him, they began to 
 wonder if he would come to the feast, alter they heard what 
 had had been determined upon concerning him. "They sought 
 therefore for Jesus, and spake one with another, as they stood 
 in the temple, What think ye? That he will not come to the 
 feast?" The form of the question would seem to indicate a be- 
 lief that he would not come for this reason: "Now the chief 
 priests and the Pharisaes had given commandment that if any 
 man knew where he was, he should show it, that they might 
 take him," so determined were they to carry out their designs. 
 This concludes that portion of the treatise which shows that 
 Jesus Christ as the Son of God is the resurrection and the life 
 and the hope of men. 11:1-57. 
 
 Having shown from the things which Jesus^did, and from the 
 
Jesus Christ the Son of God 69 
 
 words which he spoke, that he was the Son of God, the remain- 
 ing portion of his booli John devotes to the last few days of his 
 earthly existence, setting forth all that transpired which went 
 to show that Jesus Clirist was the Son of God. Beginning with 
 chapter twelve, we have the recognition of Christ and his claims. 
 
 First by Mar.y, in her anointing of Jesus. In her love and 
 devotion she performs that act which is significant of his char- 
 acter, and of the event which is so near at hand, for Christ so 
 states in meeting the criticism which her act calls forth: "Je- 
 sus therefore six days before the passover came to Bethany, 
 where Lazarus was, whom Jesus raised from the dead." What 
 follows occurred not at the home of Lazarus but at the house of 
 Simon the leper, according to Matt. 26:6-13, and Mark 14:3-9. 
 The passage, while not stating where, clearly indicates that it 
 was elsewhere, by the wording, "So they made him a supper 
 there; and Martha served; but Lazarus was one of them that 
 sat at meat with him." While the supper was for Jesus and in 
 his honor, yet Lazarus was a guest of honor. True to her in- 
 clinations, Martha assisted in its preparation and serving. 
 While the others were occupied with the meal, "Mary therefore 
 took a pound of ointment of spikenard, very precious, and 
 anointed the feet of Jesus, and wiped his feet with her hair." 
 The other accounts speak of the head, indicating that both head 
 and feet were anointed. In the light of the incident that fol- 
 lows, it does not do violence to look upon this as a recognition of 
 him as her Lord and King. After she had broken the box, 
 "the house was filled with the odor of the ointment." There 
 was one who did not view her act with favor: "But Judas Isca- 
 riot, one of his disciples, that should betray him, saith, Why 
 was not this ointment sold for three hundred pence, and given 
 to the poor?" And the reason was, "Now this he said, not be- 
 cause he cared for the poor; but because he was a thief, and 
 having the bag took away what was put therein." In reply to 
 this criticism, "Jesus therefore said, Suffer her to keep it 
 against the day of my burying." An abbreviated form of the 
 thought is, allow her to do what she will, she is preparing me 
 for the day of my burial. And his reason for so saying was 
 "For the poor ye have always with you; but me ye have not al- 
 ways." 
 
 At the feast there were others than the invited guests that 
 
70 Jesus Christ the Son of God 
 
 came as the feast progressed: "The common people therefore 
 of the Jews learned that he was there: and they came," for the 
 reason, "not for Jesus' sake only, but that they might see Laz- 
 arus also, whom he had raised from the dead," no doubt that 
 they might be satisfied in their own minds as to the truth of 
 what they had heard. This angered the chief priests all the 
 more: "But the chief priests took counsel that they might put 
 Lazarus also to death." and the reason was, "because that by 
 reason of him many of the Jews went away, and believed on 
 Jesus." What they saw satisfied them as to the claims of Je- 
 sus. 12:1-11. 
 
 We next have a recognition of Christ and his claims in the in- 
 cident of his triumphal entry into Jerusalem. In this he is 
 called both Lord and King, and affording us some basis for the 
 interpretation which has been placed upon the act of Mary: 
 "On the morrow a great multitude that had come to the feast, 
 when they heard that Jesus was coming to Jerusalem, took the 
 branches of the palm trees, and went forth to meet him, and 
 cried out, Hosanna: Blessed is he that cometh in the name of 
 the Lord, even the King of Israel." In fulfilling this prophecy 
 he not only does so in detail, but events since have shown that 
 he met the requirements of the context of this prophecy in his 
 character, "And Jesus having found a young ass, sat thereon; 
 as it is written, Fear not, daughter of Zion; behold thy King 
 cometh sitting on an ass's colt." At the time of their occur- 
 rence the disciples did not comprehend the full meaning of the 
 events, as they did later: "These things understood not his 
 disciples at the first: but when Jesus was glorified, then re- 
 membered they that these things were written of him, and that 
 they had done these things unto him." The explanation of the 
 -coming of this multitude is thus given: "The multitude there- 
 fore that was with him when he called Lazarus out of the tomb, 
 and raised him from the dead, bare witness." They had told in 
 the city what they had seen him do, and it was because of what 
 they had said, that this multitude came to meet him: "For this 
 cause also the multitudes went and met him, for that they 
 heard that he had done this sign." When the Pharisees saw 
 the multitude go, some among them seemed to realize the futil- 
 ity of their efforts: "The Pharasees therefore said among 
 themselves, Behold how ye prevail nothing: lo, the world is 
 
Jesus Christ the Son of God 71 
 
 gone after him." While the statement was somewhat exagger- 
 ated as to this particular reference, yet it was truly prophetic. 
 
 12:12-19. 
 
 The last of these recognitions is by far the most important. 
 It came about in this way. "Now there were certain Greeks 
 among those that went up to worship at the feast: these there- 
 fore came to Philip, who was of Bethsaida of Galilee, and asked 
 him saying, Sir, we would see Jesus. Philip cometh and tell- 
 eth Andrew: Andrew cometh, and Philip, and they tell Jesus." 
 This calls forth from him three distinct statements. The first 
 was concerning the necessity and effect of his death, which he 
 speaks of as his glorification: "And Jesus answereth them, 
 saying. The hour is come that the Son of Man should be glori- 
 fied." The necessity and effect he sets forth allegorically, 
 which at the same time sets forth how he will be glorified: 
 "Verily, verily, I say unto you, Except a grain of wheat fall in- 
 to the earth and die, it abideth by itself alone," In his case he 
 must die that others might live, "but if it die, it beareth much 
 fruit." The grain of wheat has its glory in the head of bearded 
 grain; Christ's glory is in the number of souls that come into 
 the Kingdom through him. 
 
 His second statement is concerning how men are to regard 
 life. "He that loveth his life loseth it." That is, he that cares 
 more for self, his interests and comforts, than the glory of God, 
 loses it in having missed the life eternal. "And he that hateth 
 his life in this world," that is, he with whom self is a matter of 
 little concern, having given himself to God, "shall keep it unto 
 life eternal." 
 
 Continuing this thought, in the third place he speaks about 
 serving him: "If any man serve me, let him follow me." By 
 following him, Jesus means full surrender, and the making of 
 many sacrifices, '(see Matt. 10:37, 38;16:24)and in return for this 
 there is the promise, "And where I am, there shall also my 
 servant be." And for serving Jesus there is this return, "If 
 any man serve me, him will the Father honor." 
 
 Speaking in this strain seems to have brought to him the 
 thought of what was before him, and he involuntarily gives ex- 
 pression to his feelings. "Now is my soul troubled;" and to the 
 question, "And what shall I say? Father, save me from 
 this hour," [quickly recovering himself, answers "But for 
 
72 Jesus Christ the Son of God 
 
 this cause came I unto this hour," and in submission to this 
 purpose, and the will of the Father, he adds: "Father, glorify 
 thy name." This calls forth a response from heaven, which was 
 a recognition of him as the Son of God: "There came there- 
 fore a voice out of heaven, saying, I have both glorified it, and 
 will glorify it again." His name had been glorified in the life 
 and works of Jesus, and it would be again glorified in his death. 
 Concerning the voice there was a difference of opinion: "The 
 multitude therefore that stood by and heard it, said that it had 
 thundered: others said. An angel hath spoken to him." With- 
 out answering the question which had arisen in their minds, as 
 to whether it was a natural or a supernatural phenomena, he 
 states the purpose of its coming. "Jesus answered and said, 
 This voice hath not come for my sake, but for your sakes," that 
 they might be led to believe on him. And not believing, "Now 
 is the judgment of this world," that is, they now stood convicted 
 of unbelief. And at the same time the rule of Satan will be over- 
 thrown: "Now shall the prince of this world be cast out," by 
 means of his death which will be the inaugural of his own rule. 
 Furthermore, "And T, if I be lifted up from the earth, will draw 
 all men unto myself. But this he said, signifying by what 
 manner of death he should die." 
 
 Here again the material conceptions of the Jews led to their 
 misunderstanding him: "The multitude therefore answered 
 him, We have heard out of the law that the Christ abideth for- 
 ever: and how sayest thou. The Son of Man must be lifted up? 
 Who is this Son of Man?" (see Isa. 9:7; Pan. 7:14), What they 
 said was true, but the abiding forever in their minds was in a 
 physical sense, which was a wrong interpretation. Jesus hav- 
 ing claimed to be the Christ, and having said wiiat he had, they 
 could not reconcile these two statements, hence their question. 
 
 Instead of answering he gives them words of warnmg and ad- 
 vice, couched in terms suggested by his previous designation of 
 himself as the light of the world, (8:12.) "Jesus therefore 
 K lid unto them, Yet a little while is the light among you. Walk 
 while ye have the hght, that darkness overtake you not: and he 
 that walketh in the darkness knoweth not whither he goeth." 
 Briefly stated, he meant that now was the time to act, for the 
 reason given in the last clause. The action which he called up- 
 on them to take was, "While ye have the light, believe on the 
 
Jesus Christ the Son of God 73 
 
 light, that ye may become sous of hght", and then they would 
 have the light in themselves which would enable them to walk 
 intelligently. 12:20-36. 
 
 Following the recognitions we have two statements, one from 
 John concerning man's failure to recognize Jesus, and the other 
 from Jesus himself concerning man's refusal to recognize him. 
 Having been recognized by his own, the people, and by God, he 
 withdrew and hid himself, to await unlil his time should have 
 come. "These things spake Jesus, and he departed and hid 
 himself from them." And now concerning man's failure to 
 recognize Jesus, John shows that this was simply a fulfillment 
 of prophecy: "But though he had done many signs before them, 
 yet they believed not on him; thit the word of Isaiah the pro- 
 phet might be fulfilled, which he spake: 
 
 Lord, who hath believed our report? 
 And to whom hath the arm of the Lord 
 been revealed?" (Isa. 53:1.) 
 And the explanation of their unbelief was, "For this cause 
 they could not believe, for that Isaiah said again, 
 He hath blinded their eyes, 
 
 And he hardened their heart; 
 Lest they should see with their eyes 
 
 And preceive with their heart, 
 And should turn. 
 
 And I should heal them. (Isa. 6:10.) 
 These things said Isaiah, because he saw his glory and spake 
 of him." Notwithstanding this apparent general unbelief in 
 and rejection of Jesus, John would have us know that, "Never- 
 theless, even of the rulers many believed on him ; but because of 
 the Pharisees they did not confess him, lest they should be pub 
 out of the synagogue." Their faith w^as not very strong, and 
 their love of position was too great, "for they loved the glory of 
 men more than the glory of God." 
 
 What follows was in all probability spoken about the same 
 time as what immediately precedes verse 37, and is a statement 
 of Jesus concerning man's refusal to recognize him: "And 
 Jesus cried and said. He that believeth on me, believeth not on 
 me, but on him that sent me." Their rejection of him was not 
 simply a rejection of him as an individual but a rejection of God, 
 and furthermore he would have them know that personally he 
 
74 Jesus Christ the Son of God 
 
 was a revelation of God, and brought God to man's conception 
 and comprehension. "And he that beholdeth me beholdeth him 
 that sent me." Also that his coming was not without a purpose, 
 "I am come a light into the world, that whosoever believeth on 
 me may not abide in the darkness." This darkness was not 
 merely spiritual but intellectual darkness. Men were concern- 
 ed about the great problems of being, duty and destiny, and 
 they were yet unsolved. He came shedding light upon these 
 subjects, and by believing on him they might come into this 
 light. As for what he said and their disbelief, "And if any man 
 hear my sayings and keep them not, I judge him not; for I came 
 not to judge the world, but to save the world." His mission was 
 not to condemn but to save. But, "He that rejecteth me, and 
 receiveth not my sayings, hath one that judgeth him:" that is 
 God will be his judge, and his words will condemn him, "the 
 word that I spake, the same shall judge him in the last day." 
 And this is why, "For I spake not for myself: but the Father 
 that sent men, he hath given me a commandment, what I should 
 say, and what I should speak." 
 
 Thus did their refusal to believe on him become a serious 
 matter, and more especially so in view of what follows: "And I 
 know that this commandment if life eternal; the things there- 
 fore which I speak even as the Father hath said unto me, so I 
 speak." Thus in rejecting his words they rejected eternal life. 
 (See 5:24; 6:63). 12:37-50. 
 
 Although much evidence has been submitted yet the writer 
 has not reached the end. He now takes up and presents any 
 and all the incidents which happened in connection with his 
 death and resurrection, which serve to substantiate the claim 
 which Jesus made, and which will serve to develope his theme. 
 "Now before the feast of the passover, Jesus knowing that his 
 hour was come that he should depart out of this world unto the 
 Father, having loved his own which were in the world, he loved 
 them unto the end," The first of these testimonies which the 
 writer presents is one which Jesus gave before his own, in con- 
 nection with his washing of the disciples' feet: "And during 
 supper, the devil having already put into the heart of Judas, 
 Iscariot, Simon's son, to betray him, Jesus knowing that the 
 Father had given all things into his hands, and that he came 
 forth from God, and goeth unto God." These words form the 
 
Jesus Christ the Son of God 75 
 
 introduction to the incidents. They set forth the influence 
 ■which caused Judas to betray; and the knowledge of the impend- 
 ing events possesed by Jesus. In the consciousness of all these 
 things Jesus, "riseth from supper, and layeth aside his gar 
 ments; and he took a towel and girdeth himself. Thenhepoureth 
 water into the basin, and began to wash the disciples' feet, and 
 to wipe them with the towel wherewith he was girded." Noth- 
 ing is said until he came to Peter: "So he cometh to Peter. 
 He saith unto him, Lord, dost thou wash my feet?" He asks 
 this question thinking it was not fitting that Jesus should do 
 this menial act. But, "Jesus answered and said unto him, What 
 I do thou knowest not now; but thou shalt understand here- 
 after," for it was his intention to explain later. Not content to 
 wait, "Peter saith unto him. Thou shalt never wash my feet." 
 This he said still retaining the view which he had taken of the 
 affair, and not accepting the statement of Jesus. In doing this 
 he was lacking in one very necessary essential for true disciple- 
 ship, obedivnce. So, "Jesus answered him. If I wash thee not 
 thou hast no part with me." When Peter realized this he was 
 wilhng to submit: "Simon Peter saith unto him. Lord, not my 
 feet only, but also my hands and my head.' But this was 
 wholly unnecessary, all he desired was to teach a lesson objec- 
 tively. That it was necessary is seen in the reason which Jesus 
 gives: "Jesus saith to him. He that is bathed needeth not save 
 to wash his feet, but is clean every whit." Changing the sense 
 from the physical to the spiritual, he adds, "And ye are clean, 
 but not all," referring to Judas. "For he knew him that should 
 betray him; therefore he said. Ye are not all clean." 
 
 Following the action, he gives an explanation of its meaning: 
 "So when he had washed their feet, and taken his garments, 
 and sat down again, he said unto them, Know ye what I have 
 done to you?" Without waiting for an answer, he proceeds at 
 once to explain and, and in this connection he makes a declar- 
 ation concerning himself, the purpose of his act and the lesson 
 he would have them learn. His declaration concerning himself 
 is made the basis for the exhortation which follows: "Ye call 
 me Master and Lord; and ye say well; for so I am." And now 
 as to their duty to one another, "If I then, the Lord and the 
 Master, have washed your feet, ye also ought to wash one an- 
 other's feet." And this was the purpose of his act: "For I 
 
76 Jesus Christ the Son of God 
 
 have given you an example, that ye also should do as I have 
 done to you." 
 
 There seems to be no ground for construing this as a perpet- 
 ual obligation resting upon all of his disciples. The object of 
 this particular act vt-as that they should learn the lesson that 
 they should ever be willing to serve one another. That this 
 construction is a perfectly proper one, seems clear from what 
 follows: "Verily, verily, I say unto you, A servant is not great- 
 er than his Lord; neither one that is sent greater than he that 
 sent him." They were not to consider any service they might 
 render to another as beneath them, for they were not greater 
 than he and he had in a very forceful way shown them the truth 
 of this. And as for them there was this lesson, '' If ye know 
 these things, blessed are ye if ye do them." This he qualifies, 
 by making Judas, though unnamed, the exception: "I speak not 
 of you all: I know whom I have chosen." And this choice was 
 made, "but that the Scripture may be fulfilled. He that eateth 
 my bread, lifteth up his heel against me." 
 
 He next points out to them what will prove to them a very 
 strong evidence as to the truthfulness of his claims: "Prom 
 henceforth I tell you before it come to pnss, that when it is 
 come to pass, ye may believe that I am he," their Lord and 
 Master, And in regard to their mission, of which they were 
 not fully aware, he says: "Verily, verily, I say unto you. He 
 that receiveth whomsoever I send receiveth me; and he that re- 
 ceiveth me receiveth him that sent me." 13:1-20. 
 
 Immediately following this incident we have the declarations 
 of Jesus as to his character, given as they partook of the last 
 supper: "When Jesus had thus said, he was troubled in the 
 spirit," as he thought upon these things, "And testified and 
 said, Verily, verily, I say unto you. That one of you shall betray 
 me." That the disciples had no idea as to the identity of that 
 one of their number is evident from the fact that "The disciples 
 looked one on another, doubting of whom he spake." Necessity 
 of narration causing the author to refer to himself, he does so 
 in a very fitting manner: "There was at the table reclining in 
 Jesus' bosom one of his disciples whom Jesus loved. Simon 
 Peter therefore beckoneth to him, and saith unto him, Tell us 
 who it is of whom he speaketh. He leaning back, as he was, on 
 Jesus' breast, saith unto him, Lord, who is it?" Without mak- 
 
Jesus Christ the Son of God 11 
 
 ing a direct reply, he answers the question by performing a 
 very significant act: "Jesus therefore answereth, He it is, for 
 whom I shall dip the sop and give it him. So when he had 
 dipped the sop, he talieth and giveth it to Judas, the son of 
 Simon Iscariot." From the narrative it appears that even 
 Judas was not capable of so base an act as the betrayal of his 
 Lord, until after the entrance of Satan: "And after the sop, 
 then entered Satan into him." And now knowing the time had 
 arrived, "Jesus therefore saith unto him, What thou doest, do 
 quickly." At the time this saying was not understood: "Now 
 no man at the table knev^- for what intent he spalre this unto 
 him. For some thought because Judas had the bag, that Jesus 
 said unto him. Buy what things Vv^e have need of for the feast, or 
 that he should gi\'e something to the poor." It is evident that 
 Judas understood what Jesus meant, for he at once obeyed: "He 
 then having received the sop went oat straightway." The writer, 
 careful of details, tells the time of day, "and it was night." 
 
 Thus naturally the writer has led us up to that which he 
 wishes to present, the declarations of Jesus concerning himself. 
 "When therefore he was gone out, Jesus saith, Kow is th.e Son 
 of Man glorified in him," iu what Judas was about to do, "and 
 God is glorified in him, iu Jesus, in what he would do for men, 
 "and God shall glorify him in himself," in his resurrection from 
 the dead. All of which will take place immediately, "and 
 straightway shall he glorify him." This is the first declaration 
 of himself in this connection. Along with his declaration, he 
 gave them a rule of conduct, and it came about in this way: 
 Addressing them he said, "Little children, yet a little while I 
 am with you. Ye shall seek me; and as I said unto the Jews, 
 (ch. 7:34) Whither I go ye cannot come; so now I say unto you." 
 He meant he should ascend into heaven, and that it w^as only 
 for a time they could not come, while to the Jew this inability 
 was permanent, (v. 86). And until such time as they could come, 
 he gives unto them a rule of conduct by which they might be 
 guided. "And a new commandment, I give unto you, that ye 
 love one another; even as I have loved you, that ye also love 
 one another." And furthermore the outward evidence of dis- 
 cipleship is the keeping of this commandment. "By this shall 
 all men know that ye are my disciples, if ye have love one to 
 another." 
 
78 Jesus Christ the Son of God 
 
 Very naturally Peter now asks that question which was up- 
 permost in his own mind, and in the mind of all the others: 
 "Simon Peter saith unto him, Lord, whither goest thou?" With- 
 out answering directly, he simply says, "Whither I go, thou 
 caust not follow me now; but thou shalt follow afterwards." 
 Peter's question was not asked out of mere curiosity, but in all 
 probability from an unwillingness to be separated from Jesus 
 and a desire to be with him, for "Peter saith unto him, Lord, 
 why cannot 1 follow thee even now?" So great was the desire 
 to De with him that he was willing to risk his life: "I will lay 
 down my life for thee." But Jesus knew Peter better than he 
 knew himself, for "Jesus answereth, Wilt thou lay down thy 
 life for me? Verily, verily, I say unto thee, The cock shall not 
 crow, till thou hast denied me thrice." And this proved to be 
 only too true. 
 
 Having put the thought of separation in their minds, he fol- 
 lows it up with words of comfort and consolation. Very tender- 
 ly he says, "Let not your heart be troubled: Ye believe in God, 
 believe also in me." You believe in God, put the same trust in 
 me, and do not be concerned about what may happen, nor at the 
 thought of separation, for "In my Father's house are many 
 mansions; if it were not so, I would have told you; for I go to 
 prepare a place for you, I will come again, and will receive you 
 unto myself; that where I am, there ye may be also." This is 
 the first demand which he makes upon their faith. 
 
 By presuming upon their knowledge, he opens the way for the 
 imparting of further instruction regarding himself, so continu- 
 ing he says, "And whither I go ye know the way." From our 
 point of view we might think they ought to have surmised he 
 had been speaking of his return to his Father, since all along he 
 had been telling them of his having come from the Father. But, 
 "Thomas saith unto him, Lord we know not whither thou goest; 
 how know we the way?" In the reply of Jesus we have his de- 
 claration of his essential relation to the whole Christian faith: 
 "Jesus said unto him, I am the way, and the truth, (v. 10) and 
 the life (v. 19) no one cometh unto the Father but by me." Here 
 we preceive the slowness of their comprehension of his char- 
 acter. What he says plainly shows that if they had fully com- 
 prehended who he was he was they would never have asked the 
 question: "If ye had known me, ye would have known my Fath- 
 
Jesus Christ the Son of God 79 
 
 er also: from henceforth ye know him and have seen him." They 
 would no longer know God in an abstract way, theirs would be 
 a personal knowledge of him; since they had known Jesus, they 
 knew God, and since they had seen him, they had seen God. 
 Never before had man had a deSnite conception of God, but now 
 his revelation was such, that this was possible. 
 
 Not grasping the full meaning of his statement, "Philip saith 
 unto him. Lord show us the Father, and it sufficeth us." In 
 language unmistakable and yet carrying with it a mild reproof, 
 "Jesus said unto him, have I been so long time with you, and 
 dost thou not know me, Philip? he that hath seen me hath seen 
 the Father; how sayest thou, show us the Father?" [n this 
 second declaration of himself, he tells Philip that what he had 
 been to him was simply what God was and would be to men: 
 Jesus was in himself simply a revelation of God, and when they 
 saw^ the one they saw the other. 
 
 Upon this he makes a second direct demand upon their faith, 
 by means of a question negatively stated: "Believest thou not 
 that I am in the Father, and the Father in me?" As a basis for 
 their faith he adds, "the words that I say unto you I speak not 
 from myself; but the Father abiding in me doeth his works," 
 consequently his words are truth in themselves, comingasthey 
 do from the source of all knowledge, while the works which he 
 did could only be done by God. These in themselves should 
 be a sufficient basis for their faith: "Believe me that I am in 
 the Father, and the Father in me: or else believe for the very 
 works' sake." And to those who will believe on him, he makes 
 this promise, "Verily, verily, I say unto you, He that believeth 
 on me, the works that I do shall he do also: and greater works 
 than these shall he do; because I go unto the Father." 
 
 The last clause gives the reason for the promise; as the mira- 
 cles were for the establishing of a man's faith in him, so were 
 these for the purpose of establishing man's faith in the gospel 
 which the disciples were to preach. This is how they were to 
 be enabled to do them: "And whatsoever ye shall ask in my 
 namp, that will I do, that the Father may be glorified in the Son. 
 If ye shall ask anything in my name, that will I do." That is, 
 if by his doing anything through them, men are led to ascribe to 
 him glory, they will be glorifing the Father at the same time. 
 Attached to these promises there is one condition, and that is, " If 
 
80 Jesus Christ the Son of God 
 
 ye love me, ye will keep my commandments." Upon the obser- 
 vance of this depends the fulfillment of these promises. (See 
 V. 23 and ch. 15:7.) 
 
 Still another promise he gives them: "And I will pray the 
 Father, and he shall give you another Comorter, that he may be 
 with you forever, even the spirit of truth," who would be to 
 them all that he had been. But "whom the world cannot re- 
 ceive: for it beboldeth him not, neither knoweth him." The 
 world cannot receive the Holy Spii'it for it could not see in Jesus 
 the Father or recognise him as the Son; but the disciples could 
 receive him, ''for he abicieih with you, and shall be in you," when 
 Jesus had left. them. But this will not be for long, "I vv'ill not 
 leave you desolate: I come unto you." Not for the few days 
 succeeding his resurrection, but afterward as the Holy Spirit, 
 is what he meant when he said, "Yet a little while, and the 
 world beholdeth me no more: but ye behold me:" in the Holy 
 Spirit, And " because I live ye shall live aljso. In that day," 
 the day he shall come unto them, "Ye shall know that I am in 
 my Fathei", and ye in me, and I in you," that is when he would 
 come as the Holy Spirit. 
 
 This manifesting of himself unto them, and others as well, is 
 not without a condition, which is alsoa test of discipleship: "He 
 that hath my commandments, and keepeth themi, he it is that 
 loveth me." This is the test. And now the promise, "he that 
 loveth me shall be loved of my Father, and I will love liim, and 
 will manifest myself unto him." Tliese sayings the disciples 
 did not understand, and one of them, "Judas (not Iscariot,) 
 saith unto him, Lord, what is come to pass that thou will mani- 
 fest thyself unto us, and not unto the worLl?" This question 
 Jesus answers by explaining what he has already said, "If a 
 man love me he will keep my word:" and as a result of this obe- 
 dience, "and my Father will love him, and we will come unto 
 him, and make our abode with him " 
 
 In this last statement he identifies himself with the Father, 
 and changes the application of what he has said from the parti- 
 cular to the general, from the apostles to all men. Not to keep 
 his comandments is not to love him: "He that loveth me not 
 keepth not my words." He further identifies himself with the 
 Father in speaking of his word, " and the word which ye hear 
 is not mine bat the Father's who sent me." 
 
Jesus Christ the Son of God 81 
 
 Why he has not entered into a more detailed explanation and 
 answered the question of Judas now appears: "These things 
 have I spoken unto you while yet abiding with you. But the 
 Comforter, even the Holy Spirit, whom the Father will send in 
 my name, he will teach you all things, and bring to your remem- 
 brance all that I have said unto you" Thus do we learn how 
 the authors of the books, commonly called the gospels, were en- 
 abled to write them. The Jew to the departing one wished him 
 peace; Jesus instead says, "Peace I leave with you; my peace I 
 give unto you." In the one case it was a mere wish, in the 
 other it was the bestowal of a reality, for, "not as the world 
 giveth, give I unto you." 
 
 And now he says, "Let not your heart be troubled, neither 
 let it be fearful," and tells them why: "Ye heard how I said un- 
 to you, I go away, and I come unto you." And instead of caus- 
 ing them sorrow, it should be a source of joy: "If ye loved me 
 ye would have rejoiced, because I go unto the Father; for the 
 Father is greater than I," consequently they have nothing to 
 fear, since he is abundantly able to care for them, "And now I 
 have told you before it come to pass that, when it is come to 
 pass, ye may believe." Since the fulfillment would be a verific- 
 ation of his claims. The time being near at hand, "I will no 
 more speak much with you, for the princeof the world cometh," 
 — that is Satan, who will be the prime mover in events soon to 
 transpire. While this was true, yet it was as Jesus says, "and 
 he hath nothing in me; but that the world may know that I love 
 the Father," as seen in his submission to all that will be done to 
 him, "and as the Father gave me commandment, even so I do." 
 This address of consolation he brings to a close with the words, 
 "Arise, let us go hence." This closes the testimony which 
 Jesus gave before his disciples, in connection with his declara- 
 tion of his betrayal. 13:21—14:31, 
 
 What follows seems to be an added testimony, given as they 
 stood around the room before their departure, as was also the 
 prayer, (chap. 18:1.) In this added testimony he emphasizes what 
 he has just said, and sets forth more fully the vital union which 
 exists between himself and the believer. This union is set forth 
 in three ways: 1st, in Christ's declaration of the relation which 
 he sustains in this union: 2nd, the expectation of the husband- 
 man; and 3rd, the state or condition of the believers in this union. 
 
82 Jesus Christ the Son of God 
 
 As to the relation he sustains in this union, Jesus says: "I am 
 the vine and my Father is the husbandman." The relation of 
 the believer being that of a branch (v. 5) the expection of the 
 husbandman is seen in his treatment of the branches: "Every 
 branch in me that beareth not fruit, he taketh it away: and 
 every branch that beareth fruit he cleanseth if, that it may 
 bring forth more fruit." The cleansing of the vine is by cut- 
 ting out all that is contrary to the will of God. This is done by 
 means of his word: "Already ye are clean because of the word 
 which I have spoken unto you." Such is the condition of the 
 believer in this union. 
 
 Having thus set forth the union, he next shows the importance 
 of being in this union: "Abide in me, and I in you. As the 
 branch cannot bear fruit of itself, except it abide in the vine, so 
 neither can ye except ye abide in me." And tells what are the 
 evidences of this union, and in this connection tells what he has 
 allowed to be inferred: "I am the vine, ye are the branches: He 
 that adideth in me, and i in him, the same beareth much fruit:" 
 and the reason is a perfectly natural one, "for apart from me 
 ye can do nothing." The result of not being in this vital union 
 is, "If a man abide not in me, he is cast forth as a branch, and 
 is withered; and they gather them, and cast them into the fire, 
 and they are burned." In the light of Matt. 13: 40-42, this can 
 not be understood in the sense of annihilation. 
 
 The privileges of this union are, "If ye abide in me, and my 
 words abide in you, ask whatsoever ye will, and it shall be done 
 unto you." While this promise is without restriction or limita- 
 tion, it is conditional on abiding in him. In this union this is 
 how the Father is glorified: "Herein is my Father glorified, 
 that ye bear much fruit: and so shall ye be my disciples." 
 
 Now the requirement of those in this union is: "If ye keep 
 my commandment ye shall abide in my love." In making this 
 requirement he was asking nothing more than had been requir- 
 ed of him: "Even as I have kept my Father's commandments, 
 and abide in his love." Furthermore, "These things have I 
 spoken unto you that my joy may be in you," that is that they 
 may have the same joy which he liad in doing his Father's will, 
 "and that your joy may be fulfilled," or complete, not lacking 
 from any failure on their part. And as aiding in maintaining 
 this union, he gives this command: "This is my commandment, 
 
Jesus Christ the Son of God 83 
 
 that ye love one another," and cites himself as their example, 
 "even as I have loved you." And his was no ordinar^^ love, for 
 "Greater love hath no man than this, that a man lay down his 
 life for his friends." And this Christ did. When this union is 
 entered the believer sustains a particularly intimate relation: 
 "Ye are my friends, if ye do the thing^s which I command you." 
 
 From the hypothetical statement he changes to the positive, 
 with the grounds for their assurance attached: "No longer do 
 I call you servants; for the servant knoweth not what his Lord 
 doeth: but I have called you friends; for all things that I heard 
 from my Father I have made known unto you," having taking 
 them into his confidence as we have seen in what transpired in 
 the hours which are now being brought to a close. In all this 
 he reminds them that the favor has come from him: "Ye did 
 not choose me, but I chose you." And in doing so he has given 
 them a commission, "and appointed you that ye should go and 
 bear fruit, and that your fruit should abide." The fact that 
 they bore fruit is evidence of their abiding in him, (v. 4) and 
 abiding in him is the necessary condition for what follows (v 7.): 
 it is their privilege, "that whatsoever ye shall ask of the Father 
 in my name he may give it you." And as his friends he gives 
 them this command, "These things I command you, that ye 
 may love one another." 
 
 That they might be prepared for what was before them he 
 gives them this warning, "If the world hateth you, ye know 
 that it hath hated me before it hated you." And the reason, 
 is, "If ye were of the world, the world would love it's own: but 
 because ye are not of the world, but I chose you out of the 
 world, therefore the world hateth you." This they must ex- 
 pect for still another reason, "Remember the word that I said 
 unto you, a servant is not greater than his lord. If they per- 
 secuted me they will also persecute you." And as for the word 
 they would speak, they could expect, "if they keep my word, 
 they would keep yours also." And this is the explanation of it 
 all: "But all these things will they do unto you for my name's 
 sake, because they know not him that sent me." 
 
 As for the Jews, ignorance might have been their excuse if 
 Christ had not come, but now they had none: "If I had not 
 come and spoken unto them, they had not had sin: but now 
 they have no excuse for their sin." 
 
84 Jesus Christ the Son of God 
 
 Furthermore their hatred of him had a deeper significance 
 than they had any conception of, (10: 30): "He that hateth me, 
 hateth my Father also." His declarations concerning himself 
 he had not left without sufficient evidence, otherwise they 
 might have had grounds for their unbelief: "If I had not done 
 among them the works which none other did, they had not had 
 sin." As it stands now with them, they are guilty both of un- 
 belief in, and hatred of, both the Father and the Son: "but now 
 have they both seen and both hated me and my Father." But 
 this is only as had been prophesied, "But this cometh to pass, 
 that the word may be fulfilled, that is written in their law, 
 They hated me without a cause." 
 
 And when he has left them he will not be without witnesses 
 in the world: "But when the Comforter is come, whom I will 
 send unto you from the Father, even the Spirit of truth, which 
 proceedeth from the Father, he shall bear witness of me: and 
 ye also bear witness, because ye have been with me from the 
 beginning." The last clause sets forth their competency as 
 witnesses. 
 
 Now he tells them why he has told them what he was, and 
 that was that they might not be overcome by the severity of the 
 persecutions, and fall away: "These things have I spoken unto 
 you, that ye should not be made to stumble." Continuing he 
 enters more f ally upon the details of what shall happen to them 
 "They shall put you out of the synagogues: Yea, the hour com- 
 eth, that whosoever killeth you shall think that he offereth ser- 
 vice unto God," And these things will they do for the reason 
 that he has already given in verse 21 of the previous chapter. 
 "And these things will they do because they have not known 
 the Father nor me." Besides enabling them to bear what is 
 going to befall them, by knowing it beforehand, their assurance 
 as to his character will be all the greater: "But these things 
 have I spoken unto you, that when their hour is come ye may 
 remember them, how that I told you." Previous to this he had 
 not told them anything concerning these things because there 
 was no need since they had the help of his presence: "And 
 these things I said not unto you from the beginning, because I 
 was with you." 
 
 When Jesus said that whither he was going that they could 
 not come, then they ask whither goest thou, but when he spoke 
 
Jesus Christ the Son of God 85 
 
 of going to his Father they did not seem to grasp its fall im- 
 port, and so did not ask whither goest thou, nor were their 
 hearts sad; but when he told them what was to befall them, 
 their hearts were sad: "But now I must go unto him that sent 
 me; and none of you asketh me, Whither goest thou? But be- 
 cause I have spoken these things unto you, sorrow hath filled 
 your heart." His mission was soon to be accomplished and a 
 way of salvation for mankind provided through him, therefore 
 it was necessary that he should leave them: "Nevertheless 
 I tell you the truth; It is expedient for you that I go away." 
 It is necessary also that the Comforter might come that he 
 might actively enter upon the work of bringing about what was 
 accomplished through that which was about to transpire, "for 
 if I go not away the Comforter will not come unto you: but if I 
 go I will send him unto you." And this is his work, "And he, 
 when he is come, will convict the world in respect of sin, and of 
 righteousness, and of judgement." Not willing that there should 
 be any doubt, he makes clear his meaning, "Of sin, because 
 they believed not on me; of righteousness, because I go to the 
 Father, and ye behold me no more." By his going to the Father 
 after they had held that he was a sinner (9:24) and later had 
 condemned him as an evil doer (18:30) his righteousness was 
 established. And "of judgement," the punishment which is to 
 come for their unbelief, "because the prince of the world hath 
 been judged," or condemned. 
 
 Concerning the many things which he has been unable to say 
 unto them he says, "I have yet many things to say unto you, 
 but ye cannot bear them now. Howbeit when he, the Spirit of 
 truth is come, he shall guide you into all the truth: for he shall 
 not speak from himself: but what things soever he shal hear, 
 these shall he speak: and he shall declare unto you the things 
 that are to come." The truth into which he shall lead them 
 will be the truth concerning Jesus: "He shall glorify me: for 
 he shall take of mine, and shall declare it unto yon." In doing 
 so he will only be declaring unto them the things of God the 
 Father, for, "All things whatsoever the Lord hath are mine: 
 therefore said I, that he taketh of mine, and shall declare it un- 
 to you," since as he had already said that he and the Father 
 were one. (Ch. 10:30.) 
 
 Having opened the whole subject as discussed, by the thought 
 
86 Jesus Christ the Son of God 
 
 of his departure, in bringing it to a close he returns to it, by 
 saying, "A nttle while, and ye behold me no more; and again 
 a little while, and ye shall see me. Some of his disciples there- 
 fore said one to another, What is this that he said unto us, A 
 little while, and ye behold me not; and again a little while, and 
 ye shall see me; and because I go to the Father. They said 
 therefore, What is this that he saith, A little while? We know 
 not what he saith." Not knowing what was soon to befall him 
 they did not understand. It seems perfectly clear that he re- 
 fers to his burial and resurrection. This is evident from the 
 statement which follows. "Jesus perceived that they were de- 
 sirous to ask him, and he said unto them. Do ye inquire among 
 yourselves concerning this, that I said, a little while and you 
 behold me not; and again a little while, and you shall see me' 
 Verily, verily, I say unto you, that ye shall weep and lament," 
 at his death, "but the world shall rejoice," at their having ap- 
 parently accomplished his overthrow, "but your sorrow shall 
 be turned into joy," because of his resurrection and return to 
 them. 
 
 Illustrative of their experience, he cites: "A woman when she 
 is in travail hath sorrow, because her hour is come: but when, 
 she is delivered of the child, she remembereth no more the an- 
 guish, for the joy that a man is born into the world." So it will 
 be with them, "And ye therefore now have sorrow: but I will 
 see you again and your heart shall rejoice, (Matt. 28: 8, and 
 Luke 24: 41) and your joy no man taketh away from you." The 
 experience of Stephen was simply the experience of all 
 (Acts 7:54-60). 
 
 Of those days before the ascension he says: "And in that day 
 ■ye shall ask me nothing:" (21: 12, 22) of the time following his 
 ascension: "Verily, verily, I say unto you, if ye shall ask any- 
 thing of the father, he will give it to you in my name." Up to 
 this time they had no need of asking anything: "Hitherto have 
 ye asked nothing in my name:" but now he says, "Ask, and ye 
 shall receive, that your joy may be fulfilled." Indicating a very 
 great willingness to bestow all the blessings at his command. 
 
 While all that he has said appears perfectly plain to us, as we 
 look backward, it was not to them, as they looked into the 
 future: "These things have I spoken unto you in dark sayings: 
 the hour cometh, wiien I shaU no more speak unto you in dark 
 
Jesus Christ the Son of God 87 
 
 sa.vings, but shall tell you plainly of the Father." This commun- 
 nication will be through the medium of the Holy Spirit: "In 
 that day ye shall ask in my name: and I say not unto you, 
 that I will pray the Father for you:" for this will not be neces- 
 sary, "for the Father himself loved you," and the reason is, be- 
 cause ye haye loved me, and have believed that I am come from 
 the Father." 
 
 Briefly and succinctly he now states all that he has previously 
 said, and in this form it seems to have penetrated their under- 
 standing; "I came from the Father, and am come into the world: 
 again I leave the world, and go unto the Father. His disciples 
 say, Lo, now speakestthou plainly, and speakest ro dark saying." 
 
 It also appears that in saying what he had he had answere d 
 questions which had arisen in their minds: "Now we know 
 that thou knowest all things, and needest not that any man 
 should ask thee." In this fact they find another proof of his 
 character, "by this we believe that thou camest forth from 
 God." Upon this he tells them what will happen in the very 
 near future, notwithstanding this declaration of theirs, and 
 which came true at the time of his arrest and trial: "Jesus 
 answered them. Do you now believe? Behold, the hour cometh, 
 yea, is come, that ye shall be scattered every man to his own, 
 and shall leave me alone: yet I am not alone, because the Father is 
 with me." And now, "These things have I spoken unto you, that 
 in me ye may have peace," through their faith in him, for " In the 
 world ye have tribulation: but be of good cheer: I have overcome 
 the world." Thus in concluding this added testimony he bears 
 most emphatic testimony to his divine origin and nature. 
 
 Having ceased addressing his disciples, he now offers a 
 prayer in his own behalf, and for all those who would believe on 
 him through them : " These things spake Jesus; and lifting up his 
 eyes to heaven, he said, Father, the hour is come: glorify thy 
 Son, that the Son may glorify thee." His prayer on his own be- 
 half was that the Father should cause his dignity and character 
 as the Son of God to be manifested and acknowledged, that he 
 might do the same for the Father. That his dignity and char- 
 acter is meant is clear from what follows; he was to glorify him, 
 "even as thou gavest him authority over all flesh." The purpose 
 of this authority was, "that whatsoever thou hast given him 
 (8:37,39) to them he should give eternal hfe." 
 
88 Jesus Christ the Son of God 
 
 The nature of this eternal life, he defines: "And this is life 
 eternal that they should know thee the only true God, and him 
 whom thou didst send, even Jesus." For to know God the 
 Father and Jesus, his son, is to receive eternal life. His petition 
 that he might be glorified he bases on this: "I glorified thee 
 on the earth, having accomplished the work which thou hast 
 given me to do." His work was to do those things which would 
 lead men to believe on him. (Chapters 6:29, and 10:25). The 
 glorification for which he prayed was, "And now, O Father, 
 glorify thou me with thine own self with the glory which I had 
 with thee before the world was." That which he had, before he 
 divested himself of it, when he became a man. The work of 
 which he spake inverse 4, he now enlarges somewhat upon: 
 ^'I manifested," by his teachings, "thy name unto the men 
 whom thou gavest me out of the world," those who had believed 
 on him, "thine they were." 
 
 Here we need to guard against any appearance of arbitrari- 
 ness in our interpretation, for such is not the nature of God, 
 nor the nature of his thought when he says, "and thou 
 gavest them tome." (See chapters 6:37 ,39,44; and 6:40,45, 
 64,65). Those who through the word of God had truly 
 learned of God, thus being favorably inclined toward Jesus 
 aid having belieyed on him, were the Father's and were by 
 him given unto Jesus. And as his disciples he could truly say 
 of them, "And they have kept thy word." And because of his 
 instruction, "Now they know that all things whatsoever thou 
 hast given me I have given unto them: and they received them, 
 and knew of a truth that I came forth from thee, and they be- 
 lieved that thou didst send me." Thus does he make clear verse 
 6 and supports our statement which follows this verse. 
 
 Having prayed for himself he now prays for his disciples: "I 
 pray for them: I pray not for the world, but for those whom 
 thou hast given me," and this is the reason, "for they are thine: 
 and all things that are mine are thine, and thine are mine: and 
 I am glorified in them," that is made manifest to the world 
 through them. And their need of his prayer on their behalf 
 •was " And I am no more in the world, and these are in the world, 
 and I come to thee," and thus they would no longer have the 
 help of his presence, and this is that for which he petitions, 
 "Holy Father, keep them in thy name which thou hast given me, 
 
Jesus Christ the Son of God 89 
 
 that they may be one, even as we are." Now this is why they 
 need to be kopt by him, "While I was with them, I kept them in 
 thy name which thou hast given me: and I guarded them, and 
 not one of them perished, but the son of perdition: that the 
 Scripture might be fulfilled." 
 
 Even in this, there is nothing arbitrary on God's part, though 
 the Scripture foretold the event, for all things in this connec- 
 tion pursued a perfectly natural course. We are told that Satan 
 entered in Judas (ch. 13:27) but Judas had left an open door 
 through which he entered, and that door was avarice or his love 
 of money. 
 
 In the past the disciples had enjoyed his protecting care, but 
 from now on it would be different: "But now I come to thee," 
 and he could no longer be with them. 
 
 Still another reason why he has uttered this prayer is: "And 
 these things I speak in the world, that they may have my joy 
 fulfilled in themselves." The joy he desired that they might 
 have was the joy which he had in doing his Father's will; this 
 they will need, for "I have given them thy word: and the world 
 hateth them because they are not of this world," the word hav- 
 ing made them different from the world, "Even as I am not of 
 this world." While they are not like the world, and not of the 
 world, yet, "I pray not that thou shouldst take them out of the 
 world, but that thou shouldst keep them from the evil one." 
 Again he states what he has already said, "They are not of the 
 world, even as I am not of the world." That they may be kept 
 apart from the world, he thus prays: "Sanctify them in the 
 truth: thy word is truth." Or set them apart from the world 
 and unto God's service through the facts concerning him, and 
 the relation of Jesus to him and to his fellow-men. His word as 
 made known through Jesus is this truth. And, "As thou 
 didst send me unto the world, even so sent I them unto the 
 world." As the Father sent him unto the world to make known 
 the Father, he now sends them into the world to make him 
 known unto men. "And now for their sakes I sanctify myself," 
 or set myself apart unto my mission, "that they themselves 
 also may be sanctified in truth." or that they through the truth 
 revealed by him unto them may be set apart unto their mission. 
 
 Continuing his prayer, he adds, "Neither for these only do I 
 pray, but for them also that believe on me through their word." 
 
90 Jesus Christ the Son of God 
 
 And what he most devoutly desires is "that they all may be one; 
 even as thou, Father, art in me and I in thee, that they also 
 may be in us," One, yet distinct and distinctive. 
 
 From this we learn that all Christians may be in one spirit, 
 and fellowship, even if they may not be in one great body. The 
 purpose of this is "that the world may believe that thou didst 
 send me." The world seeing this unity among Christians may 
 believe in the reality of Christianity. That this is an end great- 
 ly desired by Christ is seen in the fact that he recurs to the 
 thoughts again in another relation. "And the glory which thou 
 hast given me, I have given them." The glory which was his 
 as the Son of God he gives to them, and the purpose is "that 
 the world may know that thou didst send me, and lovest them 
 even as thou lovedst me." 
 
 Two ends are sought in this, that the world may be assured 
 of his character, and know that believers are the objects of di- 
 vine affection. His affection for them finds expression in this 
 desire: "Father, that which," or those whom "thou hast given 
 me I desire that where I am, they also may be with me;" and 
 the reason is, "that they may behold my glory, which thou hast 
 given me," given him because of the Father's affection for him, 
 "for thou lovest me before the foundation of the world." And 
 this love is to be theirs: "O righteous Father, the world knew 
 thee not, but I knew thee; and these knew that thou didst send 
 me; and I made known unto them thy name, and will make it 
 known; that the love wherewith thou lovedst me may be in 
 them, and I in them." Thus in addition to having this love, 
 they will have the indwelUng presence of Christ. 17: 1-26. 
 
 The prayer ended, the tragic moment having arrived, the 
 scene changes and the testimonies presented are those which 
 were given before the representatives of the world power. The 
 first is that which he gave in the presence of the soldiers that 
 came to take him: "When Jesus had spoken these words, he 
 went forth with his disciples over the brook Kidron, where was 
 a garden, into the which he entered, himself and his disciples. 
 Now Judas also, who betrayed him, knew the place: for Jesus 
 oft times resorted thither with his disciples. Judas then hav- 
 ing received the band of soldiers, and officers from the chief 
 priests and the Pharisees, cometh thither with lanterns and 
 weapons. Jesus therefore, knowing all the things that were 
 
Jesus Christ the Son of God 91 
 
 coming upon him, went forth, and saith unto them, Whom seek 
 ye? They answered him, Jesus of Nazareth. Jesus saith unto 
 them, I am he. And Judas also who betrayed him, was stand- 
 ing with them. When tlierefore he said unto them, I am 
 he, they went backward and fell to the ground. Again there- 
 fore he asked them, Whom seek ye? And thej'^ said, Jesus of 
 Nazareth. Jesus answered, I told you I am he: if therefore ye 
 seek me, let these go their way: that the word might be fulfilled 
 which he spake. Of these whom thou hast given me I lost not 
 one." (See chap. 17: 12) Thus does he make good his word as 
 given in the verse cited. 
 
 It is Peter, ever impetuous, who calls forth the declaration of 
 Christ as to his divine sonship, which he made in the presence 
 of the soldiers: "Simon Peter therefore having a sword, drew 
 it, and struck the high priest's servant, and cut off his right 
 ear. Now the servant's name was Malcus. Jesus therefore 
 said unto Peter, Put up the sword into the sheath: the cup 
 which the Father hath given me, shall I not drink it?" 18: 1-11. 
 
 Before the high priest he bears testimony concerning himself 
 in a most striking way in that he makes emphatic all the teach- 
 ings regarding himself in his refusal to answer his questions. 
 As an incident of the occasion, the denial of Peter is given, 
 which stands in striking contrast with his declaration of a few 
 hours before. (See Matt. 26: 33, 35; Mark 14: 29, 31; Luke 22: 
 33 and John 13 37.) "So the band and the chief captain, and 
 the officers of the Jews, seized Jesus and bound him, and led 
 him to Annas first, for he was fatherinlaw to Caiaphas, who was 
 high priest that year." 
 
 Just why they took him before Annas first is not a matter of 
 knowledge but of conjecture. This is known, that while no 
 longer high priest, having been superceded by Caiaphas, yet he 
 exercised a powerful influence in the conduct of the affairs of 
 the nation. He was a representative of the world power in that 
 he held, and Caiaphas held office by the authority of the Roman 
 Governor. 
 
 And as for Caiaphas, "Now Caiaphas was he who gave coun- 
 sel to the Jews, that it was expedient that one man should die 
 for the people." (See chap. 10: 50.) Having urged the death of 
 Christ on the ground that they would appear as having taken 
 steps to put down an uprising, which if allowed to take place 
 
 v^a' 
 
92 Jesus Christ the Son of God 
 
 would endanger the safety of the nation. His thought was far 
 from the true nature of his death. 
 
 As they went with their prisoner some of the disciples fol- 
 lowed: "And Simon Peter followed Jesus, and so did another 
 disciple. Now that disciple was known unto the high priest." 
 and consequently was known to the servants also, "and entered 
 with Jesus into the court of the high priest; but Peter was 
 standing at the door without." So the other disciple, evidently 
 the writer of this book, "who was known unto thehieh priest, 
 went out and spake unto her that kept the door, and brought 
 in Peter." From the fact of his having been vouched for by the 
 the disciple, whom she knew, and whom she also knew as a dis- 
 ciple of Jesus, the question which follows is a perfectly natural 
 one: "The maid therefore that kept the door saith unto Peter, 
 Art thou also one of this man's disciples?" With Jesus no 
 longer near him, and surrounded by the enemies of his Master, 
 the self confidence of Peter forsook him, and "He saith, I am 
 not." The denial is all the more vividly brought out by the ab- 
 sence of any comment. And the simple explanation which fol- 
 lows makes the scene all the more striking: "Now the servants 
 and the officers were standing there, having made a fire of 
 coals; for it was cold; and they were warming themselves: and 
 Peter also was with them standing and warming himself." 
 
 Resuming the account after his digression upon the denial of 
 Peter, we are told that "The high priest thei'efore asked Jesus 
 of his disciples, and of his teaching." The question as to his 
 disciples he passes over without answering, and replies to the 
 one concerning his teaching: "Jesus answered him, I have 
 spoken op':'nly to the world; I ever taught in synogogues, and 
 in temples, where all the Jews come together; and in secret 
 spake I nothing. Why askest thou me? Ask them that have 
 heard me, what I spoke unto them: behold these know the 
 things which I said." While making no affirmative declaration, 
 he repudiated none of his teachings, nor denied any of the 
 things of which he had been charged with, or which were at 
 present charged against him. (See 11:33 and 19:7.) The whole 
 was an appeal to the public nature of his teachings and actions 
 as a sufficient answer to any and all questions, and yet it was 
 not so understood: "And when he had said this, one of the 
 officers standing by struck Jesus with his hand, saying, answer- 
 
Jesus Christ the Son of God 93 
 
 est thou the high priest so?" In his reply Jesus asks that he be 
 shown wherein he had been disrespectful, and if this is not 
 possible he resents the injustice which has been shown him: 
 "Jesus answered him, If I have spoken evil, bear witness of 
 the evil; but if well why smitest thou me?" Failing to get from 
 him anything that would incriminate him, Annas now sends 
 him to the high priest: "Annas therefore sent him bound unto 
 Caiaphas the high priest." 
 
 Without giving us any account of what transpired there, the 
 writer turns aside from the main subject in hand long enough 
 to give us an account of the other two denials. They came 
 about in this wise: Knowing that Peter was not one of their 
 number, and unable to account for his presence, a second time 
 the question M^as put to him. "Now Simon Peter was standing 
 and warming himself. They said therefore unto him. Art thou 
 also one of his disciples? He denied, and said, I am not." But 
 there happened to be one in the crowd who had reasons to be- 
 lieve he was not telling the truth; this one was "One of the ser- 
 vants of the high priest, being a kinsman of him whose ear 
 Peter cut off, saith, Did not I see thee in the garden with him?" 
 But "Peter therefore denied again: and straightway the cock 
 crew." 18:12-27. 
 
 Prom the presence of Caiaphas he is taken before Pilate, 
 where he bears testimony not to his divine character as the Son 
 of God, but to the fact that he is the long expected King of the 
 Jews: "They led Jesus therefore from Caiaphas into the palace: 
 and it was early;" in the morning, "and they themselves enter- 
 ed not into the palace, that they might not be defiled, but might 
 eat the passover." Evidently they had been called forth upon 
 this errand before they had finished eating the Paschal supper. 
 Because they would not enter, "Pilate therefore went out unto 
 them, and saith, What accusation bring ye against this man?" 
 Unable to bring any charge against him, they evaded the ques- 
 tion: "They answered and said unto him, if this man were not 
 an evil doer, we should not have delivered him up unto thee." 
 Not having presented any definate charge which would made 
 him competent to act in the case, he refers the matter back to 
 the Jewish authorities: "Pilate therefore said unto them, take 
 him yourselves, and judge him according to your law." Their 
 answer indicates the purpose which they had already formed: 
 
94 Jesus Christ the Son of God 
 
 "The Jews said unto him, It is not lawful for us to put any 
 man to death." The fact that they had recently lost the power 
 of putting criminals to death, made it so "that the word of Jesus 
 might be fulfilled which he spake, signifing by what manner of 
 death he should die." Crucifixion was the mode of punishment 
 of the Romans. 
 
 Pilate seeing that they had set their minds on his death, and 
 not desiring to antagonise the Jews by dismissing the case be- 
 cause of the lack of a specific charge, endeavors on his 
 own account to find some ground for a specific charge. "Pilate 
 therefore entered again into the palace, and called Jesus, and 
 said unto him. Art thou the King of the Jews?" Had he ans- 
 wered this question in the afirmative, he would have been guilty 
 of high treason, since the Jews were under the Roman govern- 
 ment. This question he parries for the moment by asking a 
 question; "Jesus answered, Sayest thou this of thyself, or 
 did others tell it thee concerning me?" To this Pilate indignant- 
 ly replies: "Pilate answered, am I a Jew? Thine own nation 
 and the chief priests delivered thee unto me: what hast thou 
 done?" Not being king in the sense in which Pilate had asked, 
 and not having done anything worthy of death, "Jesus answer- 
 ed. My Kingdom is not of this world:" and this is the evidence, 
 "if my Kingdom were of this world, then would my servants 
 fight, that I should not be delivered to the Jews: but now is my 
 Kingdom not from hence." Jesus having made this partial 
 statement concerning himself, and thinking he might get an 
 admission from him upon which a charge might be based, 
 "Pilate therefore said unto him, Art thou a King then?" Very 
 adroitly "Jesus answered, Thou sayest that I am a King; and 
 adds, "To this end have I been born," and this is his misson. 
 "And to this end am I come into the world, that I should bear 
 witness unto the truth." Or make known to the world the facts 
 concerning God, man's relation to him, and to his fellow-men; 
 and all those who are the children of God heareth him and be- 
 lieveth on him: "Every one tliat is of the truth heareth my 
 voice." Pilate not being of God knew nothing of the truth, so 
 "Pilate said unto him, What is truth?" 
 
 Having found nothing upon wiiich a charge might be based, 
 he goes back to the Jews: "And when he had said this, he went 
 out again unto the Jews, and saith unto them, I find no crime in 
 
Jesus Christ the Son of God 95 
 
 him." And now, in order not to make himself unpopular, and 
 at the same time retain their good will, he makes a proposition 
 to them that was contrary to every principle of justice and 
 right: "But ye have a custom, that I should release unto you one 
 at the passover: will ye therefore that I release unto you the 
 King of the Jews?" While Pilate gives to Jesus his proper 
 title, he in all probability did so in irony, twitting them of their 
 poverty and humiliation. But, "They cried out therefore 
 again, saying, not this man but Barabbas. Now Barabbas was 
 a robber." 
 
 In hopes that he might arouse their sympathy, "Then Pilate 
 therefore took Jesus and scourged him, and the soldiers plaited 
 a crown of thorns, and put it on his head, and arrayed him in a 
 purple garment; and they came unto him, and said, Hail, King 
 of the Jews! and they struck him with their hands." Unlaw- 
 fully scourged, humiliated by having ridicule heaped upon him, 
 Pilate had hoped that the aspect which he presented might 
 touch their hearts, and alter their determination: "And Pilate 
 went out again, and said unto them. Behold, I bring him out to 
 you, that ye may know that I find no crime in him." The evidence 
 of the truth of his statement is seen in his appearing before 
 them again in his behalf: "Jesus therefore came out wearing 
 the crown of thorns and the purple garment. And Pilate saith 
 unto them. Behold the man!" Whatever hope Pilate may have 
 had as to the outcome of his course, it was quickly dispelled, 
 "When therefore the chief priests and officers saw him, they 
 cried out, saying. Crucify him. Crucify him!" Unable to stay 
 them in their course, and wishing to freehimself of any respon- 
 sibility in the matter, "Pilate saith unto them. Take him your- 
 selves and crucify him: for I find no crime in him." But they, 
 unwilling to do anything for which they might be called to ac- 
 count, "The Jews answered him, We have a law, and by that 
 law he ought to die, because he made himself the Son of God." 
 (Lev. 24:16). In this they sought to give their charge a legal 
 basis by introducing the authority of their law, in order to 
 gain consideration for their demand, and lead him to act in 
 conformity with 'he Roman policy. In doing this they bear 
 witness to the claims which he made. But "When Pilate there- 
 fore heard this saying he was the more afraid:" for about 
 this time he may have heard from his wife. (Matt. 27: 19). 
 
69 Jesus Christ the Son of God 
 
 "And he entered into the palace again, and saith unto Jesus, 
 ■whence art thou?" Art thou of human or divine origin? Man, 
 or one of the Gods? "But Jesus made him no answer." For 
 one of two reasons; either he felt that he had sufficiently 
 answered the question, or else because if he did he would not 
 be understood. Resenting his refusal to answer, "Pilate there- 
 fore saith unto him, Speakest thou not unto me? Knowest 
 thou not that I have power to release thee, and have power to 
 crucify thee?" At this Jesus asserts himself, and informs him 
 that the situation is just the reverse: "Jesus answered him, 
 Thou wouldst have no power against me except it were given 
 thee from above, therefore he that delivereth me unto thee hath 
 the greater sin," for the high priest should have recognized 
 him, but with Pilate it was different as he stood in a different 
 relation. Thoroughly convinced as to the character of the man, 
 he now seeks to release Jesus: "Upon this Pilate sought to re- 
 lease him." Seeing this the Jews very cunningly and adroitly 
 seek to force him to act by covertly threatening to prefer 
 charges against him at Rome, something he did not wish to hap- 
 pen, so they thus check him in his purpose: "But the Jews 
 cried out, saying. If thou release this man, thou art not Caesar's 
 friend," no longer friendly to him nor devoted to his interests, 
 because "every one that maketh himself king speaketh against 
 Caesar," or opposeth him. Too many crimes had already been 
 charged against him, and he did not care to be charged with 
 disloyalty. "When Pilate therefore heard these words, he 
 brought Jesus out. and sat on the judgment seat at a place 
 called The Pavement, but in Hebrew Gabbatha." He now de- 
 cides to do that which he knows to be neither just nor right, 
 and so takes his position outside the Praetorium at the place 
 where judgment was given. As to the time, "Now it was the 
 preparation of the passover," or Friday of the Passover Feast. 
 That the writer means by preparation the day, Friday, seems 
 clear from v. 31. As to the time of day, "it was about the sixth 
 hour," or 6 A. M. according to the Roman method of calcula- 
 tion — the earliest possible moment that he could pronounce 
 judgment. Standing in this position of authority, he makes his 
 significant declaration — made not bitterly, nor sarcastically, 
 nor contemptuously, but of a conviction that has come to him as 
 a result of his personal contact with, and examination of Jesus: 
 
Jesus Christ the Son of God 97 
 
 "And he saith unto the Jews, Behold your king!" Angered by 
 his declaration, "They therefore cried out, Away with him, 
 crucify him!" Evil man though he was, in surprise, "Pilate 
 saith unto them. Shall I crucify your king?" Then follow the 
 words so deeply and terribly significant, wherein they reject 
 Christ, casting off God, and throwing away all hope of the 
 future: "The chief priests answered, we have no king but 
 Csesar. Then therefore he delivered him unto them to be 
 crucified." 12: 28-19: 16. 
 
 At the time of his death was testimony borne to his character. 
 The first was in the inscription which Pilate caused to be placed 
 upon the cross: "They took Jesus therefore: and he went out, 
 bearing the cross for himself, unto the place called The place 
 of a skull, which is called in Hebrew Golgatha: where they 
 crucified him, and with him two others on either side one, 
 and Jesus in the midst. And Pilate wrote a title also, and put 
 it on the cross. And there was written, Jesus of Nazareth, The 
 king of the Jews. This title therefore read many of the Jews: 
 for the place where Jesus was crucified was nigh to the city: 
 and it was written in Hebrew, and in Latin, and in Greek." Un- 
 willing that his claim should have any standing in the minds of 
 the people through this public and official recognition of it, "The 
 chief priests of the Jews therefore said to Pilate, Write not the 
 King of the Jews: but that he said, I am King of the Jews." 
 That what he wrote was the result of a deep seated conviction 
 seems evident from the firm stand which this weak and time- 
 saving man took. For with considerable firmness: Pilate 
 answered. "What I have written, I have written." 
 
 The second testimony in support of his claims we find in con- 
 nection with his death was the number of prophecies which were 
 fulfilled at the time. The first was in the parting of his gar- 
 ments: "The soldiers therefore when they had crucified Jesus 
 took his garments, and made four parts, to every soldier a part 
 and also the coat: now the coat was without seam, woven from 
 top throughout. They said therefore one to another, Let us 
 not rend it, but cast lots for it, whose shall it be: that the scrip- 
 ture might be fulfilled, which saith, They parted my garments 
 among them, And upon my vesture did they cast lots, (Ps, 22: 
 18.) These things therefore the soldiers did." 
 
 In connection with this account of the disposition of his per- 
 
98 Jesus Christ the Son of God 
 
 sonal property we have the provision which he made for his 
 earthly mother: "But there were standing by the cross of 
 Jesus his mother and Mary Magdalene. When Jesus there- 
 fore saw his mother, and the disciple standing by, whom he 
 loved, he said unto his mother, Woman, behold, thy Son! Then 
 saith he to the disciple, Behold thy mother! And from that 
 hour the disciple took her unto his own home." Thus briefly 
 and very modestly does the writer refer to his own action at 
 the time. 
 
 In the following connection is the next fulfillment found: 
 "After this Jesus, knowing that all things are now finished, 
 that the scripture might be accomplished, saith, Ithirst. (Ps. 69: 
 21) There was set there a vessel full of vinegar: so they put a 
 sponge full of vinegar upon hyssop, and brought it to his mouth. 
 When Jesus therefore had received the vinegar, he said, It is 
 finished; and he bowed his head, and gave up his spirit." The 
 vinegar referred to was a sour wine used by laborers and 
 soldiers. 
 
 The third fulfillment was then "The Jews therefore, because 
 it was the Preparation," for the Sabbath, "that the bodies 
 should not remain on the cross upon the Sabbath (for the day 
 of that Sabbath was a high day)," It was not only the Sabbath 
 but had also the special significance that we find in Lev. 23:7. 
 "Asked of Pilate that their legs might be broken, and that they 
 might be taken away." The breaking of the legs was with a 
 view of hastening death. "The soldiers therefore came, and 
 brake the legs of the first, and of the other that was crucified 
 with him: but when they came to Jesus, and saw that he was 
 dead already, they break not his legs; howbeit one of the 
 soldiers with a spear pierced his side, and straightway there 
 came out blood and water." And concerning these things the 
 writer says, referring to himself, "And he that hath seen hath 
 borne witnesss, and his witness is true: and he knoweth that he 
 saith true, that ye also may believe." This is the purpose of 
 his recital of these facts. And the explanation of it all is this: 
 "For these things came to pass that the scripture might be ful- 
 filled." (See Ex. 12;46, and Numbers 9:12, which he fulfilled as 
 the lamb which was offered once for all. Ps. 34:20). "Again 
 another scripture saith. They shall look upon him whom they 
 pierced." (Zech. 12:10.) 
 
Jesus Christ the Son of God 99 
 
 While the incident which followed is not mentioned as ful- 
 filling prophecy, yet it fulfills Is. 53:9: "And after these things 
 Joseph of Arimethea, being a disciple of Jesus, but secretly 
 for fear of the Jews, asked of Pilate that he might take away the 
 body of Jesus: and Pilate gave him leave. He came therefore, 
 and took away his body. And there also came Nicodemus, 
 he who at the first came to him by night, and bringing a mix- 
 ture of myrrh and aloes, about a hundred pound weight. So 
 they took the body of Jesus, and bound it in linen cloths with 
 the spices, as the custom of the Jews is to bury. Now in the 
 place where he was crucified there was a garden; and in the 
 garden a new tomb wherein was never man laid. There then, 
 because of the Jews' Preparation (for the tomb was nigh at 
 hand) they laid Jesus." (Isa 53:9) All these prophecies were 
 understood to have reference to the promised Messiah. 19:17-42. 
 
 In connection with his resurrection we find a number of 
 testimonies. The empty tomb bore testimony to his super- 
 natural character, in that he became conqueror over death, and 
 revealed him to be Messiah, as in rising from the dead he ful- 
 filled prophecy. (See Ps. 16:8 10 and Acts 2:24-27) "Now on the 
 first day of the week, cometh Mary Magdalene, early, while it 
 was yet dark, unto the tomb, and seeth tlie stone taken away 
 from the tomb. She runneth therefore, and cometh to Simon 
 Peter, and to the other disciple, whom Jesus loved, (John) and 
 saith unto them. They have taken away the Lord out of the tomb 
 and we know not where they have laid him. Peter therefore 
 went forth, and the other disciple, and they went toward the 
 tomb. And they ran both together: and the other disciple out- 
 ran Peter, and came first to the tomb; and stooping and looking 
 in, he seeth the linen clothes lying; yet entered he not in. Simon 
 Peter therefore cometh, following him, and entered into the 
 tomb: and he beholdeth the linen clothes lying, and the napkin, 
 that was upon his head, not lying with the linen clothes, but 
 rolled up in a place by itself. Then entered in the other 
 disciple also, which came first to the tomb, and he saw and be- 
 lieved," because the promise Jenus had made were fulfilled. 
 (See Matt. 16:21 and John 2:18,22) As well as the scripture 
 which they had not up to this time associated with him they 
 now saw fulfilled, as we learn from Peter. (Acts 2:27) "For as 
 yet they knew not the scripture, that he must rise again from 
 
1 00 Jesus Christ the Son of God 
 
 the dead." (Ps. 16:10) "So the disciples went again nnto their 
 own home." 20:1:10. 
 
 The next testimony which John presents in this connection 
 is that which Jesus gave to Mary. It appears that when she 
 reached tlie tomb the others liad gone, thus it happened that 
 she was there alone: "But Mary was standing without at tlie 
 tomb weeping: so, as she wept, she stooped and looked, into the 
 tomb: and she beholdeth two angels in white sitting, one at the 
 head, and one at the feet, where the body of Jesus had lain. 
 And they said unto her, Woman, why weepest thou? She said 
 unto them, Because they have taken g way my Lord, and I know 
 not where they have laid him." That he had risen from the 
 dead, was a tliought which had yet not entered her mind; she 
 not yet having had teachings which the disciples had been priv- 
 ileged to receive. To her Jesus chooses to reveal himself first, and 
 he does so as she turns to go away: "When she had thus said, 
 she turned herself back, and beholdeth Jesus standing, and 
 knew not that it was Jesus. Jesus saith unto her. Woman, why 
 weepest thou? whom seekest thou? She, supposing him to be 
 the gardner, saith unto him, Sir, if thou hast borne him hence, 
 tell me where thou hast laid him, and I will take him away. 
 Jesus saith unto her, Mary." At the sound of his voice and 
 the mention of her name, she recognizes him: "She turneth 
 herself and saith unto him in Hebrew, Rabboni; which is to say 
 Master." In her joy at seeing him again, she would have 
 clasped hold of him, but he restrained her: "Jesus saith to 
 her, Touch me not," or take not hold on me, "for I am not yet 
 ascended unto the Father: but go unto my brethren, and say 
 unto them, I ascend unto my Father and your Father, and my 
 God and your God." In this statement he declares himself to 
 be the Son of God, and through him God becomes their father 
 in a spiritual sense. " Mary Magdalene cometh and telleth the 
 disciples, I have seen the Lord; and that he had said these things 
 unto her." 20:11-18. 
 
 The next testimony was given in connection with his myster- 
 ious appearance to his disciples. His supernatural character 
 is seen in that the material was not a bar to his movements: 
 "When therefore it was evening, on that day, the iirst day of 
 the week, and when the doors were shut where the disciples 
 were, for fear of the Jews, Jesus came and stood in the midst, 
 
Jesus Christ the Son of God 1 1 
 
 and saith unto them, Peace be unto you. And when he had 
 said this, he sliowed unto them his hands and his side." This 
 was the way lie took to make himself known unto them, and 
 quiet their fears (si-e Luke 24:37-39). "The disciples, therefore 
 were glad, when tlioy saw tlie Lord." To further reassure them, 
 "Jesus therefore said to them ?igain, Peace be unto you," and 
 at the same time commissions them to go forth as his embas- 
 sadors, "as the Father hath sent me, even so send I you." 
 
 He now fulfills the pi'omise made by John the Baptist. (Matt. 
 3:11; Mark 1:8; Luke 3:16): "And when he had said this, be 
 breathed on them, and saith unto them. Receive ye the Holy 
 Spirit;" and at the same time bestows upon them a power which 
 is a prerogative that belongs alone to God when he said, "whose 
 soever sins ye forgive, they are forgiven unto them: whose so- 
 ever sins ye retain, they are retained," but he gave them no 
 authority, nor power, to bestow this prerogative upon others. 
 
 Many hard things have been said of Thomas, and yet he is 
 one of the best witnesses for the resurrection of Christ, since 
 experience was the basis of his knowledge: "But Thomas, one 
 of the twelve, called Didymus, was not with them when Jesus 
 came. The other disciples therefore said unto him. We have 
 seen the Lord. But he said unto them, except I shall see in his 
 hands the print of the nails, and put my finger into the prints 
 of the nails, and put my hand into his side, I will not believe." 
 This expression of doubt on the part of Thomas leads Jesus to 
 manifest him in such a way that a most positive testimony is 
 called forth from Thomas as to the character of Jesus. 
 
 20:19-25. 
 
 "And after eight days again his disciples were within, and 
 Thomas with them. Jesus cometh, the doors being shut, and 
 stood in the midst, and said. Peace be unto you. Then saith 
 he to Thomas, Reach hither thy finger, and see my hands; and 
 reach hither thy hand and put it into my side: and be not faith- 
 less, but believing." Clearly showing the purpose of this par- 
 ticular manifestation: "Thomas answered and said unto him, 
 my Lord, and my God." A most positive testimony, showing 
 clearly that he reccgnized his divine character. 
 
 His faith had as its basis experience, which made him a com- 
 petent witness, and yet Jesus in reply pronounces as blessed 
 all those who accept him by faith without having had the evid- 
 
102 Jesus Christ the Son of God 
 
 ence with which he was favored: "Jesus said unto him, Because 
 thou hast seen me, thou hast beheved: blessed are they that 
 have not seen, and yet have beheved." This leads the writer to 
 now make known his purpose, and thus gives us the theme of 
 the book: " Many other signs therefore did Jesus in the pres- 
 ence of the disciples, which are not written in this book: but 
 these are written that ye may believe that Jesus is the Christ, 
 the Son of God; and that believing ye may have life in his name." 
 Not simply that those who have not seen may have sufficient 
 grounds for their faith, but that men may be led to believe on 
 him and so find life, has he written these things. 20:26-31. 
 
 The last testimony given in connection with his resurrection 
 was in his manifestation of himself in the miraculous draught 
 of fishes. "After these things Jesus manifested himself again 
 to his disciples at the sea of Tiberias: and he manifested him- 
 self on this wise. There were together Simon Peter, and Thomas 
 called Didymus, and Nathanael of Cana in Galilee, and the sons 
 of Zebedee, and two other of his disciples." With their hopes 
 blasted, and with the mystery of the present, and uncertain as 
 to the future, seemingly they were at a loss to know what to 
 do. Only one thing seemed to be left for them to do, and Peter, 
 quick to see and act, suggested this: "Simon Peter saith unto 
 them, I go a fishing. They say unto him, We also come with 
 thee. They went forth, and entered into the boat; and that night 
 they took nothing. But when day was now breaking, Jesus 
 stood on the beach: howbeit the disciples knew not that it was 
 Jesus. Jesus therefore saith unto them, Children, have ye 
 aught to eat? They answered him. No. And he said unto them, 
 Cast the net on the right side of the boat, and ye shall find. 
 They cast therefore, and now they were not able to draw it for 
 the multitude of fishes. That disciple therefore whom Jesus 
 loved saith unto Peter, It is the Lord." In this way they were 
 enabled to recognize him, because they had not forgotten the 
 former miracle. (See Luke 5:4-9). "So when Simon Peter 
 heard that it was the Lord, he girt his coat about him (for he was 
 naked) and cast himself into the sea. But the other disciples 
 came in the little boat (for they were not far from the land, but 
 about two hundred cubits ofl"), dragging the net full of fishes. 
 So when they got out upon the land, they see a fire of coals there 
 and fish laid thereon and bread." Whether Jesus provided them 
 
Jesus Christ the Son of God 1 03 
 
 by natural or supernatural means nothing is known. Neither 
 does anything appear to indicate what was his purpose in invit- 
 ing them to assist in providing for the meal. "Jesus saith unto 
 them, Bring of the fish which ye have now taken. Simon Peter 
 therefore went up and drew the net to land, full of great fishes, 
 a hundred and fifty and three: and for all there were so many, 
 the net was not rent. Jesus saith unto them. Come and break 
 your fast. And none of the disciples durst inquire of him. Who 
 art thou? knowing that it was the Lord." If the disciples had 
 any lingering doubts they were now forever removed: "Jesus 
 cometh and taketh the bread and giveth them, and the fish like- 
 wise. This is now the third time that Jesus was manifested to 
 the disciples, after he was risen from the dead." 
 
 The whole subject he brings to a conclusion with an account 
 of the restoration of Peter, which occurs in connection with this 
 last mentioned manifestation of Jesus to his disciples: "So 
 when they had broken their fast, Jesus saith to Simon Peter, 
 Simon, son of John, lovest thou me more than these?" The these 
 referring to the other disciples. "He saith unto him. Feed my 
 lambs. He saith unto him again a second time, Simon, son of 
 John, lovest thou me? He saith unto him, Yea, Lord: thou 
 knowest that I loye thee. He saith unto him. Tend my sheep. 
 He saith unto him the third time, Simon, son of John, lovest 
 thou me? Peter was grieved because he said unto him the third 
 time, Lovest thou me? And he said unto him, Lord, thou know- 
 est all things: thou knowest that I love thee. Jesus saith unto 
 him, Peed my sheep." 
 
 All explanations for this thrice asked question are mere con- 
 jecture, but that explanation which seems to appeal most strong- 
 ly to us is that as Peter had thrice denied him, so thrice must 
 he declare his allegiance to Christ, in order that he might be 
 restored to his former position as a disciple of Christ. The 
 questions are asked with the sense of perference, and the an- 
 swer given by Peter has the added sense of personal affection. 
 These different shades of meaning appear in the words used 
 in the original. The charge given to Peter is that he should nur- 
 ture the weak, and shepherd and feed the strong, and in carrying 
 out these instructions, he is told of the fate that awaits him: 
 "Verily, verily, I say unto thee, When thou wast young, thou 
 girdest thyself and walkest whither thou wouldst, but when thou 
 
1 04 Jesus Christ the Son of God 
 
 shalt be old, thou shalt stretch forth thy hands, and another 
 shall gird thee, and carry thee whither thou wouldst not." 
 
 Many explanations are given as to the meaning of this verse, 
 but the apostle is his own interpreter: "Now this he spake, 
 signifying by what manner of death he should glorify God." 
 And the accepted tradition of the church was that he was 
 crucified. "And when he had spoken this, he saith unto him, 
 Follow me." Not simply for the present but for all time. Obey- 
 ing the command, "Peter, turning about, seeth the disciple 
 whom Jesus loved foUowirg: who also leaned back on his breast 
 at the supper, and saith, Lord, who is he that betray eth thee? 
 Peter therefore seeing him saith to Jesus, Lord, and what will 
 this man do?" The indirect and extended manner in which 
 John refers to himself has naught to do with the question of 
 Peter, as much as to what follows, in that he wishes to place 
 his indentification beyond question. As to the question, 
 upon seeing John nothing would be more natural than for him 
 to ask, And what shall be his fate? Whatever may have been 
 the spirit back of the question, we know not, but one thing is 
 evident it did not meet the approval of Jesus, for " Jesas saith 
 unto him, If I will that he tarry till I come, what is that to thee? 
 follow thou me." From this the thought of the early return of 
 Jesus must have been in the mind of Peter; at any rate the one 
 thing which Jesus wanted of him was implicit obedience. The 
 reply of Jesus was not understood at this time, for "This say- 
 ing therefore went forth among the brethren, that that disciple 
 should not die; yet Jesus said not unto him, that he should not 
 die; but, if I will that he tarry till I come what is that to thee?" 
 
 In the following few words he concludes this most important 
 book: "This is the disciple who beareth witness of these things, 
 and wrote these things; and we know that his witness is true." 
 The "this" referring to tlie disciple described in verse 20, and 
 since he thus modestly referred to himself it was perfectly 
 natural for him to prefer to use "this" in this particular place, 
 and use the second person as he does. 
 
 Thus the problems suggested by 20:31;21:21,24,25 are elimi- 
 nated when these verses are viewed in the light as presented. 
 "And there are also many others things which Jesus did, the 
 which if they should be written every one, I suppose that even 
 the world itself would not contain the books that should be 
 
Jesus Christ the Son of God 1 05 
 
 written." Not an exaf?geration when viewed in the hght of the 
 number of books which already have been written. 
 
 This concludes the simplest and strongest presentation of the 
 reasons why men should believe that Jesus Christ is the Son of 
 God. It leaves us no other alternative but to accept him as 
 such, or else look upon him as the world's greatest iraposter, 
 and unworthy of our confidence, and unfit for our imitation. 
 
 Appendix, Note A — If this is not the second passover then 
 we have no account of his having attended one for two years, for 
 there is a long interim of time between 4:54 and 5:1, and a still 
 longer interim between 5:47 and 6:1. The events of 4:46-54 
 transpired in December, A. D. 27, while the passage 6:1-14 con- 
 tains an event whicn happened either the latter part of March 
 or the first of April, A, D. 29, and the passover of 6:4 we have 
 no record of his having attended. 
 

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