Comments on the Gospel of John
by L M Grant.
PREFACE
This sublime Gospel presents the Lord Jesus in the beauty of His divine glory, God incarnate, come down in pure grace and truth, the Word, the very expression of all that God is, the perfect Communicator of the thoughts of God toward man. Here we find many names and titles of glory, of grace and of dignity which are His, whether by reason of who He is, or what He has done or is doing. The precious deep things of God must of course be expected here; and yet the beauty of the Gospel shines with a sweet simplicity that cannot but attract the admiration of even the youngest believer. In Christ is seen the brilliant manifestation of the eternal God — Father, Son and Holy Spirit, — so that as we proceed through this book, everything else, good as it may be, will be seen to pale into insignificance as do the stars before the resplendent rising sun. The burnt offering aspect of His sacrifice is predominant here, His devoting Himself utterly to the will of God, all that offering rising as a sweet savor, to delight the heart of His God and Father, and glorify Him eternally.
John 1
CHRIST THE LIVING WORD (vv. 1-5)
Revelation 19: 13, speaking of the Lord Jesus, says, “His name is called the Word of God.” As such He had no beginning: in the beginning He was there. In person He is eternal. Yet also, He was with God, which shows Him to be a distinct person. Yet more than this, the Word was God:” He is a divine person. Then verse 2 is added to guard the fact that He was (and is) eternally distinct. In the eternal past, as in the eternal future, God is a blessed Trinity, Father, Son and Holy Spirit.
The Son then, as “the Word” is the pure expression of the thoughts of God, the blessed Revealer in person of all that God is. In verse 3 creation is ascribed to Him, He who has given everything being, and without whom nothing could exist. ”In Him was life.” Here is life in its pure, eternal essence, inherent in Him, as it is not in us. Indeed, He is the very Source of life, that strange, mystifying entity that defies all human investigation. Even natural life is a complete mystery to science: how much more so that eternal life so manifested on earth in the person of our Lord! That life in Him was the light of men. True knowledge and understanding is impossible apart from Him. This is of course spiritual light, another marvelous mystery, far greater than the mystery of natural light.
The light shining in the darkness, however, did not dispel the darkness around: indeed it is all the more brilliant because of this; yet people's darkened minds could perceive nothing of the reality and beauty of that light: rather they resisted it.
JOHN'S WITNESS TO THE LIGHT (vv. 6-13)
Verse 6 introduces John the Baptist, not mentioning his birth and early life at all, as does Luke's Gospel; but as “a man sent from God.” Divine sovereignty ordained John as the forerunner of the Lord, simply to bear witness of the Light, with the object of awakening faith in people's souls. People are not usually so blinded as to be unable to discern the fact that the sun is shining: we need no-one to tell us this. Yet mankind is in such spiritual darkness that he needs this witness as to the Son of God having come.
It is emphasized that John was not that Light, but only a witness of that Light (v. 8). For people are always ready to give mere man great honor and glory, while dishonoring the Lord of glory.
But Christ is “the true Light,” in infinitely pure contrast to all else that might be considered light, — He who, coming into the world, lightens every man. It is not that this necessarily enlightens their minds, but that Christ's advent sheds light upon His entire intelligent creation.
But though the Son of God has come into the world, His light radiantly beaming upon the creation He Himself had brought into being, yet “the world did not know Him.” Of course this is the world of intelligent beings, but insensate because of sin. Sad comment on the dreadful blinding power of evil over men's minds!
When coming into His own creation, His own did not receive Him, that is, of course, His own people, Israel. But Gentiles were the same: they too saw no beauty in Him, and were as guilty of His rejection and crucifixion as were Jews. Yet there were some happy exceptions, some who received Him, their hearts of course being prepared by God; and to those were given the right to become children of God. “Sons” is not the proper word here, but “children,” for it speaks of the actual filial relationship of those born into God's family. While John constantly speaks of Christ as “Son of God,” yet he speaks of believers always as “children,” not “sons.” Notice too that receiving Christ is synonymous with believing on His name. The context here manifestly implies reality in the belief. John 2: 23 uses a similar expression, but the vital reality was evidently lacking, for it was miracles that attracted those people, not the person of the Son of God.
Where faith is real, there is new birth. This cannot be “of blood,” which is natural generation, no inheriting from parents therefore. “Nor of the will of the flesh,” that is, all human energy or work means nothing here, no matter how determined. “Nor of the will of man:” the faith or zeal or intercession of another person cannot accomplish this birth for the lost sinner. “But of God.” It is exclusively a divine work. Notice how these four connect with the four Gospels. “Of blood” would remind us of Matthew, Christ being of the royal line, but this did not make Him the life-giver. In Mark His diligent, faithful service did not communicate life. Or in Luke His perfect Manhood as Mediator between God and men, was not the source of life to mankind. “But of God.” So John's Gospel presents Him as God manifest, the one blessed Source of life to man.
THE WORD BECOMING FLESH (vv. 14-18)
Infinite grace has brought the Creator down, to become flesh in incarnation. This is a magnificent miracle, that He who, infinite in deity (having no limitations), has come in bodily form, in Humanity assuming such limitations as are proper to true manhood. To us this is a cause of wondering adoration. Nor was this anything like a fleeting apparition, come and gone, but He “dwelt among us,” — constantly among the common people, to be known and understood, manifest and accessible. Also, though in Manhood, yet the glory of His deity as the only begotten of the Father, was plainly seen by His disciples, “full of grace and truth.” Notice, grace is mentioned first, for it is this that brought Him here. Verse 15 is a parenthesis, speaking of the witness of John the Baptist to the fact that, though Christ came after him, yet He is in person before him, and therefore preferred before John.
This wonderful manifestation is contrasted to the law in verse 17. Moses gave the law, but it brought no blessing. Grace and truth have actually come in the person of the Lord Jesus. Law demanded truth, but did not bring it; and it could not possibly bring God's grace, or favor.
More than this: the greatness of God's glory is beyond human conception, and never was seen by human beings. Yet the only begotten Son has in this world declared God. For He Himself is in the bosom of the Father. Only begotten speaks, not of His being derived, but of His unique, eternal dignity with the Father from eternity past. He has always been in the bosom of the Father. Only One who is Himself eternally God could possibly declare the eternal God.
JOHN SIMPLY “A VOICE” (vv. 19-28)
The faithful witness of John is now recorded for us. John was of the priestly family, but sought no place in the temple worship at Jerusalem. He was baptizing rather on the other side of Jordan, with multitudes coming to him from all Judea. Of course the Jews could not ignore this strange and powerful witness, and they sent priests and Levites from Jerusalem to question John. Without human credentials, with no authority from either Jews or Romans, no advertising, no public display, who is this man? But John briefly answers, “I am not the Christ.” He had no interest in talking about himself: what did it matter who he was? he was not the one Man of importance. Christ was the burden of his testimony, not himself.
They press him further as to whether he is Elijah (v. 21), no doubt with Malachi 4: 5 in mind. “I am not” is his curt answer. If this seems contrary to the Lord's words in Matthew 11: 4, the answer is that, though in a spiritual sense John was Elijah (that is, a prophet of similar spirit and power — Luke 1: 17), yet the Jews had thoughts of a literal re-incarnation, which was not by any means true: John was not personally Elijah.
But they persist: “Are you the prophet?” They refer to Deuteronomy 18: 15, the prophet spoken of by Moses, and who can be only the Messiah Himself, though the Jews did not discern this. John answers abruptly, “No.”
Finally, to their continual urging as to what he has to say about himself, John quotes Isaiah 40:3 in referring to himself as merely “the voice of one crying in the wilderness.” As to who this “one” may be, this is of no importance: it is his message that is important, “Make straight the way of the Lord.” Rather than speak of himself, he will draw attention back to the Lord.
But these questioning Pharisees cannot understand John's baptizing without better credentials, and they challenge his right to do this. He makes no effort to defend himself, but merely says he baptizes with water (a mere natural element); and turns attention back to his true witness as to Christ, One who stood among them, unknown to themselves, the lace of whose shoes John was not worthy to loose. Precious witness indeed! John is not turned from his purpose at all by Satan's cunning methods, and the interview ends. His single-heartedness in testimony is an example for every servant of Christ.
THE LAMB OF GOD ANNOUNCED (vv. 29-34)
Verse 29 introduces another day, as does verse 35 later, then verse 43. Each of these has details typical of succeeding dealings of God in grace. We have seen the day of John's testimony to Christ personally: now he presents Christ as the Lamb of God who bears away the sin of the world, and as the Son of God who baptizes with the Holy Ghost. Certainly verse 29 involves the blessed sacrifice of Calvary, the very basis for the eventual banishment of sin totally from this world. Note carefully it is not “the sins of the world,” but “sin,” that horrible root that has occasioned innumerable sins. It is only in a future day that this will be fulfilled. As to “sins,” however, only believers can say that He Himself bore our sins in His own body on the tree (1 Pet. 2: 24). Yet John's words are a clarion gospel message for the whole world: all who will honestly behold the Lamb of God will be eternally blessed.
But in spite of John's ringing witness, he himself says, “I did not know Him,” just as is said of the world in verse 10. He is not speaking of mere natural acquaintance, for their mothers were cousins, closely identified. but the glory of the person of Christ is infinitely higher than mere humanity: no-one can know the Son unless the Father reveals Him ( Matt. 16: 15-17). Only by revelation could John discern the great glory of this divine person.
But Old Testament prophecy, as well as the Father's revelation, had made known to John that this Messiah would be manifest to Israel. This was the basis of John's baptizing, which involved putting Jews in the place of death in acknowledgement of their total ruin under law. Such was the only proper moral preparation, in view of the presence of the Lord of glory.
Though John's witness in verse 32 refers to the occasion of his baptizing the Lord Jesus, yet John does not mention this, but rather the great and marvelous fact of the Spirit descending and abiding on Christ; that is, in fact, God's own witness to His Son in His anointing Him with the Spirit of God. Again John says, “I did not know Him,” emphasizing the Father's revelation to him that this anointed One is He who baptizes with the Holy Spirit. Who can this be? Certainly no mere human! Indeed, one who dispenses the Holy Spirit to men must in person Himself be equal with the Holy Spirit. He must be God. So John bears decided witness, “this is the Son of God.”
Verses 29 to 34 therefore refer to Christ's presentation as the Lamb of sacrifice, involving His great work of redemption, and as Son of God, involving His mighty work of sending the Spirit following His return to heaven.
ANOTHER DAY: A COMPANY TO DWELL WITH HIM (vv. 35-42)
This section now has a typical application to the present day of grace, giving us some underlying principles that clearly relate to the truth of the church, the heavenly gathering.
John is simply standing at this time, along with two of his disciples, but his eyes are drawn irresistibly to the Lord Jesus as He walks. As he contemplates the person and walk of this blessed Man, the exclamation arises involuntarily from his lips, “Behold the Lamb of God!” The admiration of his heart for the Lord Jesus cannot possibly contain itself. For verse 37 evidently indicates that he was not actually addressing his disciples. Yet his words have vital effect upon them: they leave John to follow the Lord. Often we influence others most effectively when we are not trying to influence them; for they can discern whether or not our adoration of Christ is genuine. We may be sure that John did not regret having his disciples leave him, in order to follow his Master.
The Lord's question to them, “What do you seek?” draws a lovely response, “Rabbi, — where are You staying?” Their interest was not that of the crowd in John 6, who sought Him because of the loaves and fishes (v. 26). They are concerned about His own dwelling place. This is the true character of the church of God, having her inheritance with Him in glory. It is Himself they seek (Cf. Psalm 27: 4).
There is no doubt then of the joy of His own heart in inviting them to “Come and see.” Where the Lord may have resided at this time, we have no indication, but it is more vital to us that this is typical of His eternal dwelling. They abode with Him only that day, but “we shall dwell with God's Beloved through God's eternal day.”
Andrew is now named as one of the two men. The other may very likely have been John, the evangelist, for he never names himself in writing this Gospel, though he delights to speak of the faith and devotion of others. Andrew gives his brother Simon a simple, straightforward message, which is effective in bringing Simon to the Lord. Andrew's visit with the Lord had left him no doubts that this was the Messiah of Israel. Here is another wonderful character of the church today, the privilege of bringing others to the Lord.
Simon is given a new name, Cephas (or in Greek Peter) defined as “a stone.” He is now the Lord's possession, and one of the “living stones” of which he himself writes (1 Pet. 2: 5), for the church is Christ's special possession composed of living stones.
THE SYMBOLIC FUTURE GATHERING OF ISRAEL (vv. 43-51)
Verse 43 introduces another day, which is appropriately symbolical of the regathering of the godly in Israel in the latter days after the church has been raptured to the Lord's presence. Galilee reminds us of this godly remnant. In view of going forth there, the Lord Jesus calls Philip to follow Him. Notice, this was not so with the two disciples in verse 37: their following was spontaneous and voluntary. Now Philip is to accompany the Lord to Galilee, not to His dwelling. But we are told nevertheless that Philip was of the same city as Andrew and Peter. Just as the church of God began with a nucleus of godly Israelites, so of course will this be true of the restoration of Israel at the end of the tribulation: in either case they come from the same root.
Just as Andrew had found his brother, so Philip finds Nathanael, with the ardent desire to share with him the preciousness of knowing the Messiah, the One promised by Moses and the prophets. He does not hide the fact that Christ had come from Nazareth, a place commonly despised. For no doubt Nathanael's objection voiced the common prejudice of the Jews, “Can anything good come out of Nazareth?” Philip was wiser than to argue the point, but is ready with the kind and practical invitation, “Come and see.”
It is this, a personal interview with the Lord, that will persuade any honest person. In fact, as Nathanael approaches Him, the Lord Jesus speaks striking words as to him. He already knew Nathanael as a true Israelite, having no guile. This of course does not mean without sin, but having a character of honest frankness in confessing his sins (cf. Psalm 32: 2-5).
Nathanael is puzzled, but the Lord answers his question by telling him that He had previously seen him under the fig tree. The fig tree is symbolical of Israel, once in fact dried up from the roots, but yet to spring forth in resurrection power. Very likely Nathanael had this in mind, and under the fig tree was both feeling and confessing the shame of Israel's desolate condition before God. This was a proper preparation for the Messiah. Now here before Nathanael's eyes stood the very One to whom he had been confessing! How quickly all of his doubts are dispelled as to who this is who so speaks!
There is no hesitation in his firm, decided confession, which beautifully illustrates the awakened faith of the remnant of Israel in the last day. When feeling the shame of their condition before God, they will all the more be attracted to the blessed person of the Son of God, the King of Israel!
The Lord observes the fact that Nathanael believed apart from seeing outwardly great things, as in the future he would, but because of the Lord's own words revealing that He knew Nathanael's inner being. Having been morally prepared for the Messiah, the moral proof was all he needed.
With a double “verily” or “most assuredly” the Lord assures him that he will see a greater manifestation of His glory in a coming day, heaven open and the angels of God ascending and descending upon the Son of Man. This will be the fulfillment of Jacob's dream in Genesis 28: 12, indicating as it does restored communication between heaven and earth, once interrupted by the corruption of sin; but Christ Himself being Mediator, in whom restoration is accomplished. His worldwide title, “Son of Man” is used, as embracing not only Israel, but all mankind. The angels of God will minister rejoicingly, but in subjection to the Son of Man, for that age will be in subjection to His authority, not to that of angels (Hebrews 2: 5-9).
John 2
A MARRIAGE ON THE THIRD DAY (vv. 1-12)
Now we are told of a third day, and a marriage in Cana. This is typical of Israel's new relationship with their Messiah and the receiving of the joy of His miraculous blessing in the millennial age. His mother being present reminds us of His original natural relationship to Israel; and His disciples are those in spiritual relationship with Him. When wine (typical of joy) is lacking, His mother can tell Him of the fact, but can herself do nothing about it.
Verse 4 may seem to us strangely abrupt, but He must clearly disown a merely natural relationship as any basis of blessing, and wait for His “hour.” The time of man in the flesh proving himself comes first (that which is natural), and only in due time will the Lord manifest His own blessed ability and preeminence. His mother bows to His words, and instructs the servants to obey Him; for the spirit of subjection to Himself is the one condition in which to receive blessing.
Verse 6 would teach us that the forms of Judaism, though having purification as their object, were empty. The number six speaks of the limit of man's work as falling short of bringing any blessing. “Two or three” is the number of witness, indicating that the law itself bears witness to its own inability to produce the blessing man needs.
At the word of the Lord Jesus the water is introduced, the waterpots filled. The water itself is typical of the word of God. Yet only as Christ Himself is recognized as the living theme of that word, does it bring the pure blessing and joy that can fill empty hearts. He does what the law could not do.
The governor of the feast learns the value of the good wine before understanding its origin; but the servants who drew the water knew. Authorities in Israel, though impressed by the great joy and blessing of the millennial age, will not know so well the source, as do those who have true servant character of submission to the word of God, and who draw the water of the word by diligent study. Of course, this has present valuable lessons for us as to our being “servants” in actual practice, fully obeying the word of God, and thereby knowing in reality the power and grace of the Lord Jesus. The word becomes “wine,” stimulating and rejoicing the heart. Notice too that the wine is not merely called “the best wine,” but “the good wine,” for none other can in any measure compare with it.
Verse 11 notes that this was the first of His miracles, and not done at Jerusalem, the boasted center of Judaism, nor yet at Nazareth, where He had been brought up, but in Galilee, where a lowly remnant of Israel was attracted by His blessed person: in this lowly sphere His glory was manifested.
AT JERUSALEM CLEANSING THE TEMPLE (vv. 13-25)
From Cana He went to Capernaum, His mother and brethren being with Him, as well as His disciples, and stayed briefly there. It was here that Peter, Andrew, James and John lived (Mark 1: 21-29). But as the Passover drew near He went up to Jerusalem. The Passover had been called in Leviticus 23: 4-5 “a feast of Jehovah,” but it had degenerated into merely “the Passover of the Jews.” The holy character of the temple itself was desecrated by the greed of men. They may piously affirm that they had brought the oxen, sheep and doves there as a convenience for those desiring to offer sacrifices, and that money changing was for the convenience of those who had come from other countries; but the bald truth was that money-making was their object. The place for this was in the business markets. These creatures of sacrifice of course all really speak of Christ: the ox, of His devoted service toward God; the sheep, of His submission to God; the dove, of His purity before God. How revolting then that these should be sold for monetary profit!
The Lord does not hesitate in using a scourge to drive the oxen and sheep out, nor to pour out the change of the money-changers, nor to overturn their tables, and to command the sellers of doves to take them away. He claims His Father's house for His Father, where men's merchandising is to have no place.
Observe the moral and spiritual power here that finds no active opposition from the Jews. However bitter their resentment, they could not resist this honorable action on His Father's behalf. The quotation from Psalm 69: 9 is at the time remembered by His disciples: for when that which was totally unbecoming to His Father's nature had dared to invade His Father's house, this could not but occasion a burning zeal in His soul. Let us take a solemn lesson from this as to what is becoming to God's house, the assembly of God, today.
Though unable to resist, the Jews question as to what credentials He had for doing such things. They cry for a sign, though they cannot deny the moral rightness of His action. But He will not satisfy this idle curiosity. The sign would be one (an infinitely powerful one) that they would not want. In their unbelief and hatred toward Him they would “destroy this temple,” but He would raise it up in three days.
They ignore His first words, as to their destroying the temple, but ridicule His raising it up in three days. He does not explain, but John does so for our benefit. Indeed His own body was the true temple of God, for God's glory had left the temple in the days of Ezekiel; but in Christ that glory dwelt in fullness. What a sign is the death and resurrection of Christ! Yet even this was blindly refused by the Jews. When it became fact, however, the disciples remembered His words, which then became deeply precious to them, confirming too the Old Testament scriptures. From that time we may be sure they searched the Old Testament much more ardently than they had ever done.
HIS OMNISCIENT WISDOM (vv. 23-25)
Verse 23 begins a new division of the book. At the feast of the Passover, a special day, when people were likely to be particularly influenced for the time, many believed in His name. But it was because of His miraculous signs. There is evident contrast here to the various people mentioned in Chapter 1, who were attached to the Lord Jesus because of what they saw in Him personally, their hearts drawn by the moral beauty of His own person, His truth, His grace. Or others later at Samaria, who told the woman, “Now we believe, not because of what you said, for we ourselves have heard Him and we know that this is indeed the Christ, the Savior of the world” (John 4: 41-42). He had done no miracles there, but His word had penetrated their hearts: they believed Him, not simply believing certain things about Him.
But these who believed because of the miracles were not to be trusted. This type of faith is not vital, but such as that of rocky ground hearers (Matt. 13: 20-21). They did not really know the Lord, but He knew them, and knowing their motives, did not trust them. This is certainly not merely human discernment, but His omniscience, as God, the Creator, who knows all men. He needed no witness from others as to any particular man: He knew what was in man. This is true of none but God, and many such expressions are found in the Gospel of John, to encourage our utter confidence in His divine knowledge.
John 3.
NICODEMUS, AND NEW BIRTH (vv. 1-21)
Among the many who believed because of the miracles, there was however one individual who was more seriously affected. Nicodemus comes to the Lord by night, evidently apprehensive of the displeasure of his fellow Pharisees if they knew of his serious interest in the Lord Jesus. He confesses what was common knowledge (though the Pharisees were not willing to confess it), that Christ was a teacher come from God. The miracles had proven it, and since this was so, Nicodemus at least is impelled to hear what the Lord says.
The Lord's answer was no doubt to Nicodemus both abrupt and startling. Solemnly, earnestly, he is told in effect that man needs more than teaching: he needs to be born from above in order to see the kingdom of God. No doubt the Lord speaks of the kingdom to be established in the millennial earth, for which Israel was looking. It is a religious, orthodox Pharisee who is virtually told that his whole life is valueless in God's eyes: he needs a new life, one that is not corrupted by sin from its conception.
Nicodemus, as the Lord intended, feels his way totally blocked. “How can a man be born when he is old?” (v. 4). To him it is incomprehensible, for he knows himself that his question is ridiculous, as to one having a second birth from his natural mother. In fact, that corrupted source could only give the same corrupted life anyway.
The Lord answers this in a way that was still far from clear to Nicodemus, but intended to stir his soul to realize that this was something altogether beyond man's ability to accomplish, no matter how religious he might be. He must be born of water and of the Spirit in order to enter the kingdom of God (v. 5).
Natural birth is “of blood,” not “water:” “the life of the flesh is in the blood.” But as well as being by the Spirit of God, the new birth is “of water.” Certainly this is not mere natural water, but explained in Ephesians 5: 26, where water symbolizes the word of God. Therefore we may say that the life of the Spirit is in the word (Compare John 5: 24; James 1: 18; 1 Peter 1: 23). The word of God and the Spirit of God work in perfect concord in this marvelous miracle of new birth: it is absolutely a divine work, for no-one's will or work has anything to do with his birth: it is of God.
One descended from Adam can only receive from his parents the same nature: he is flesh. But this new nature is “spirit” because born of the Spirit of God. Only this is suitable for God, therefore it should be no marvel to Nicodemus that one “must be born again” (v. 7).
The Lord uses the wind as an illustration of this (v. 8). In fact, wind and spirit are the same Greek word, both invisible and powerful. Man does not control it: it blows as it will; its sound is heard, but where it originates and where it ends man does not know. The same mystery is attached to the working of the Spirit of God in new birth.
Nicodemus has no argument, but is puzzled, and questions, “How can these things be?” (v. 9). But if he believes God, should he not expect that there must be things higher than man's observation? More than this, he was a teacher of Israel, therefore, as the Lord implies, he ought to have known something of such things, for they were in the word of God. Ezekiel 36: 24-28, referring to Israel being blessed in the coming kingdom, speaks of God's sovereign working in cleansing them with clean water, and giving them a new heart, putting His Spirit within them. Every teacher of Israel should have known this.
For the third time, in speaking to Nicodemus, the Lord Jesus uses the double affirmative, “Verily, verily,” or “most assuredly” (v. 11). How vital and crucial are His words therefore. He claims absolute knowledge of what He speaks, His testimony being of that which He “has seen.” But notice His using the plural “we” rather than “I”. The unity of the Father, Son and Holy Spirit is involved in what He speaks, for the Trinity is united in this testimony (Compare John 12: 50; John 14: 10; John 16: 13). How sad it is that man's heart is so darkened that he does not receive such witness.
The Lord speaks of having told Nicodemus “earthly things.” New birth was a matter necessary for the earthly kingdom in the millennium, as Old Testament prophecy itself witnessed. If Christ was not believed as to this, then how would He be believed if He told them heavenly things, for which there could be no other competent witness but Himself? Yet He had come to reveal heavenly things, things that are characteristic of the dispensation of the grace of God, in which saints are introduced into blessings that are eternal in the heavens, rather than connected with earth, even in its future renewed and prosperous state.
Verse 13 stresses the fact that there is no other competent witness to heavenly things. Though Enoch and Elijah had ascended to heaven, they were not available as witnesses: they had not come down from heaven, as had the Lord Jesus, the Son of Man. Shining through here also is the proof of the uniting of Godhead and Manhood in His blessed person, for even then, He was in heaven, fully acquainted with all that heaven held. (As to this verse there is another possible interpretation, that is, that it may be a parenthesis, not actually spoken by the Lord at the time, but inserted by the evangelist, who of course wrote long after Christ had ascended back to heaven.)
Verse 14 however was certainly spoken by the Lord , and evidently all that succeeds to the end of verse 21. He is not yet speaking of heavenly things (for Nicodemus was in no condition to receive these), but laying a basis from the Old Testament, which should speak to his heart. Moses lifted up the brazen serpent on a pole, in order that all Israelites who had been bitten by a serpent, when they simply looked, were given life rather than death (Num. 21: 9). So the lifting up of the Son of Man on the cross would be the vital basis of eternal life being given to previously judged sinners who believed in Him. The Lord had already spoken of new birth: now He shows that the only basis of this is His own death: and that life given by new birth is eternal in contrast to natural, temporal life. Eternal life is just as applicable for the earthly, millennial kingdom as for heaven (Matt. 25: 46). But in either case, man was a ruined, guilty sinner, and only the blessed death of the Son of Man on Calvary could remove this guilt, and therefore justify God in His giving eternal life. One would either perish or would have eternal life.
Nor does this apply only to Israel. “For God so loved the world.” This love is so marvelous that the beloved, only begotten Son of the Father was given by Him as a sacrifice for the sake of the whole world. Yet its value cannot be known by anyone who does not believe in Him: this applies only to “whoever believes on Him.” No-one (Jew or Gentile) is excluded except by his own unbelief. This is true as regards the kingdom of God: either one will be blessed in it by having eternal life, or he will perish in the tribulation, and for eternity. Of course it is also true as regards those who now have opportunity to receive Christ. Either they believe Him and have eternal life, or they shall perish eternally.
In these verses we see that as Son of God He was given: as Son of Man He was lifted up to die. God sent Him with the object of saving the world, not judging it, as He will when coming later in power and glory. Meanwhile, by virtue of His blessed sacrifice, salvation remains available for all the world.
If it is not received, the refuser is to blame for this, for the believer is not judged, while those who believe not are judged already. They are not on probation, as was Israel under law, for the coming of Christ has changed this. Law had proven man guilty: Christ has taken the place of the guilty under judgment at the cross. If one therefore receives Christ, he is saved: if he refuses Christ, he refuses salvation, and chooses to be himself left under the judgment he deserves. To refuse to believe in the name of the only begotten Son of God is both dreadful folly and grossly insulting to God.
The judgment (pure and righteous) is this, that light has come in the person of the Son of God, therefore unmistakable as clear, shining light, but people loved darkness, to which they were accustomed, and under which they preferred to hide their evil deeds.
One who loves darkness hates the light: he cannot endure simple, candid truth, for this would expose the evil of his works, just as one's eyes can hardly endure bright light after being long in darkness.
But if one has nothing to hide, then he does not fear the light. No doubt Nathanael illustrates this in John 1: 47-48. Having “no guile,” no deceitful covering up of evil, he could come with confidence to the Lord Jesus. Certainly in coming to Him, one finds himself manifested as he really is, and honesty does not object to this: the person's deeds are wrought in God, that is, as subject to God.
This ends the Lord's words to Nicodemus, who no doubt found these things worked more and more into his soul before we read of him again in John 7: 50.
THE OVERLAPPING OF JOHN'S BAPTISM AND THAT OF CHRIST (vv.. 22-36)
Between verses 21 and 22 some time has evidently elapsed, during which the Lord and His disciples had left Judea. Now returning there, they remain some time, baptizing, though it was not He, but His disciples, who did the baptizing (John 4: 2). This baptism must have been of the same character as that of John, that is, “unto repentance,” for it could not be our present Christian baptism, which is unto Christ's death (Rom. 6: 3). This is the only record of the disciples baptizing before Pentecost, though it is said in John 4: 1 that more were baptized by them than by John. At this time John was still baptizing, though his ministry was short-lived before his being imprisoned.
It is interesting that the question raised in verse 25 between disciples of John and the Jews, concerning, purifying, is not directly answered. No doubt the Jews connected baptism with purifying, for cleansing is certainly implied in it. But this outward cleansing is only symbolical of the need of a deeper, spiritual cleansing. There is no doubt that John knew this. But instead of speaking to him directly about this, they inform him that the Lord Jesus had been baptizing, with many coming to Him. No doubt John's answer does take care of the purifying question too, for it points to the One who alone could accomplish purification in vital reality for people's souls. John's ministry was designed by God to be unfinished, for John consistently turned attention away from himself to the only One who could possibly accomplish the ends that mankind deeply needed. John was simply a witness to Him, and his lowly steadfastness in maintaining this is a salutary example for us.
The Jews in coming to John apparently expected their report to incite some jealous rivalry in the prophet. But John faithfully tells them that “a man” (whether John or anyone else) “can receive nothing except it be given him from heaven.” God had sent John for a purpose: all he needed was to fulfill that purpose, not to be envious of another because of the other's work, which was clearly given by God. This was specially so in regard to Him who is the eternal Son of God. Had not John told them plainly that he himself was not the Christ, but was sent before Him? Is he to be envious of the One to whom he bears witness, whose glory is so great? No indeed: Christ is the true Bridegroom of Israel. Not that she was His bride as yet, nor is she even now; but John's words are prophetic of the bride (Israel) as restored to God in the coming millennial age. Christ has title to her complete allegiance, not John. But John was the friend of the Bridegroom, glad to attentively stand and hear Him, John was not to be of the bride, for we know he was martyred, and has a place in heaven: he is neither of the heavenly bride, the church, nor of Israel, the earthly bride, but of a distinct company. However, only the sound of the Bridegroom's voice rejoiced his heart, so that his joy was complete. He is certainly not envious of his Lord, nor of the bride either: the contemplation of Christ and the sound of His voice is to him fullest satisfaction.
But more: “He must increase.” The Lord Jesus had come in lowliest circumstances: therefore His greatness must be more and more manifested. Now also His voluntary sacrifice has been a marvelous basis for the increase of His glory even today, His name known in every nation; and yet to be known in fullness of glory when all shall bow at His feet. In view of this, John is glad to decrease.
Christ had come from above: He was above all. John, and all the children of Adam, were of earth, and could only bear witness from that viewpoint. Christ, from above all, witnessed of what He had seen and heard; and though crowds may have flocked to Him, His testimony was generally not received (cf. John 6: 66). But one who did receive His testimony was thereby affixing his seal to the fact that God is true: he had committed himself to this stand of confidence in Him.
For it was the words of God that Christ had spoken. Faith alone recognized Him as sent from God, for the Spirit of God dwelt in fullness within Him. It was no longer a limited measure of the Spirit's operation, as seen in the Old Testament partial revelations of God's glory, but God fully revealed in His Son, in the full demonstration of the power of the Spirit. More than this, the fullness of the Father's love for the Son is seen in His giving all things into His hand. The Son can be trusted with the disposition of all creation. The unity of the Father and Son is absolute and infinite, so that the Son is the perfect representation of the Father.
One must therefore believe on the Son: there is no knowing the Father apart from this, and in believing he has eternal life. This is a vital, personal belief in the Son personally. On the other hand, one who is not subject to the Son shall not see life. Therefore, one has either eternal life, or no life at all. The awful alternative to life is the wrath of God abiding on the unbeliever. This certainly shows us what God thinks of His Son, and on the other hand, what are His thoughts toward those who refuse His Son.
John 4
A SAMARITAN WOMAN GIVEN THE WATER OF LIFE (vv. 1-26)
The Lord now leaves Judea because He knew the Pharisees' thoughts as to His baptizing more disciples than John. Not that the Lord Himself did the baptizing: this was left to His disciples: they could bury the dead, whereas He is the life-giver. No doubt the Pharisees would, in malicious ignorance, contend that He and John were rivals: the Lord would leave them no excuse for evil contentions.
He goes to Galilee. Observe here a dispensational picture. Galilee is the place of the despised Jewish remnant, in contrast to the proud claims of Judean orthodoxy. Rejected by Judea, He leaves them to their desolate house, and goes toward Galilee, in view of the restoration of a godly remnant of Israel for blessing in the millennium. On the way He goes through Samaria, and here there is wonderful grace to a sinful woman, the lovely revealing of the gift of the living Spirit of God, and of worship to the Father. Thus the dispensation of grace intervenes before He comes in blessing to restored Israel (Galilee). The woman (whatever mixture of Jewish blood may have been among the Samaritans) had no claim to Jewish privileges, though she knew of the Messiah. At this time many of the Samaritans believed, so that He remained there two days (possibly picturing the two thousand years of the dispensation of grace).
The parcel of ground in verse 5 is referred to in Joshua 24: 32, Joseph's burying place purchased by his father Jacob. Joseph's death is typical of that of the Lord Jesus, which is the very basis of the water of life being given to guilty sinners. Jacob's well, a source of living refreshment, is in the same location. Here the Lord, being wearied from His journey (indicating the reality of His Manhood), reclined on the well.
A woman of Samaria comes alone to the well, for it was not the usual time for women to draw water, and she was likely not welcome among others. She is surprised that this solitary Stranger, manifestly Jewish, should ask her for a drink, for she had expected Him to totally ignore her, as Jews did generally. How little she knew His heart of infinite grace! Does not the Lord of glory seek refreshment from all His intelligent creatures? His answer to her puzzled question is lovely. If only she knew God as the giving God He is, and if she knew who was speaking to her in such gentle grace, she would have asked of Him the answer to the need of her lonely, thirsty soul, and He would have given her living water.
Still, her thoughts rise no higher than the well. How could He draw water without rope and container? Or was He greater than Jacob, to accomplish this in some unheard-of way? Did not Jacob use the same means as she? Also, was he not dependent upon the water of the well, and his children also, and his animals?
But the Lord does not tell her how much greater than Jacob He is: He knows rather how to lead her to find this out for herself. He then tells her what she herself knew, that, though drinking of the water of the well, she would thirst again; and from this He proceeds to tell her what she had never heard, that if she would drink of the water that He freely gave, she would never thirst again forever, that water being a well within the receiver, springing up into everlasting life.
Today we are privileged to understand that this living water is the Spirit of God in living reality working in the soul, to give a refreshment and satisfaction unknown except by His divine power (cf. John 7: 37-39). The fullness of this was not to be known until the day of Pentecost (Acts 2), but the woman is encouraged in this blessed direction.
She does not yet understand, but her heart is awakened, and evidently also a genuine confidence in this unusual Stranger, so that she does just what He had suggested to her: she asked for this living water. She was indeed a thirsting soul, and weary of her very existence, weary of coming to draw water.
However, it is not only her heart that must be reached. This having been done, now the Lord gently and wisely probes her conscience, telling her to call her husband. To this she replies that she has no husband. But He does not allow her to slip out of her responsibility by these words. He simply and pointedly lays bare her whole past. He knows she had had five husbands, and was now living with a man who was not her husband. How devastating an exposure! Yet He says no more: He does not condemn her.
How deeply she is affected only He Himself knows; but she does not excuse or defend herself: the light has manifested her, and her words acknowledge it: she perceived that He was a prophet, therefore that He was speaking for God. This turns her thoughts to the solemn question of her relationship with God. However, she does not mention God, for her conscience is not at peace with Him, and rather than speak of her own needs, she speaks of her fathers' traditional worship, in opposition to the Jews' worship at Jerusalem. How formidable such barriers seemed to both Samaritans and Jews! The place of worship was to them so vital that they forgot the Object of worship!
With a few pointed words the Lord Jesus discards all that is mere religious prejudice. Gently but firmly He asks her to believe Him: the hour was coming that neither in Jerusalem nor in Mt. Gerizim would the Father be worshiped. Certainly this prophecy has been fulfilled in all the history of the present dispensation.
Yet He will not by any means excuse the unholy worship of the Samaritans: they worshiped because religiously minded, with no sense of having to do with a living God, and no realization of a serious need of salvation. Jews knew what they worshiped, for God had set His name at Jerusalem, and they generally had some conscience toward God, which involved the acknowledgement that salvation was a dire necessity that would come only through Judah, for the Messiah must come from Judah.
Though verse 21 has not yet been fulfilled, yet verse 23 says that not only was the hour coming, but it had already arrived, when the true worshipers should worship the Father in spirit and in truth. This was true because the Lord Jesus had come, the One who fully reveals the Father, and through whom the Father was seeking worshipers. In Christ the formal worship of the law is done away: indeed such “carnal ordinances” could never satisfy the Father's heart. Worship “in spirit” is in contrast to fleshly worship, for it issues from the inner springs of one's being. Certainly worship must be “in spirit” if it is to be “in truth,” for one might worship formally who has no heart in the matter at all, which is pretense rather than truth. But the Father's presenting His own Son before the eyes of mankind was the means of drawing out worship in spirit and in truth on the part of some at least.
To show the perfect suitableness of this, the Lord appeals to the fact that God is a Spirit. Since this is the essence of His being (not material at all), it surely follows that material forms of worship are nothing to Him: it is the spiritual reality that counts. Worship of the Father must be in spirit and in truth. Wonderful is the fact that the Son has revealed this.
These words of the Lord Jesus have very real effect upon the woman's heart. No longer does she speak merely of the well, or even of worship. When the Father personally is presented to her, then she is ready to speak of the Messiah, the Christ, He who was promised as coming. She knew He was the One who could answer every question as to God. However feebly she realizes it, yet she really voluntarily confesses that it is Him she needs.
Then the simple, marvelous answer is given her, “I who speak to you am He” (v. 26). What a revelation to her burdened heart! She needed nothing more.
THE HARVEST READY FOR REAPING (vv. 27-38)
The wisdom of God ordered that the Lord's disciples should arrive back just at this time, and the woman is left with nothing more than to consider the wonder of the Lord's simple words. The disciples do not understand the Lord's speaking to a Samaritan woman, but they dare not criticize either Him or her. How could they?
She has forgotten the water from the well. She leaves her waterpot and returns to the city, yet with a heart so affected that she must share this astonishing revelation with others, in this case the men. Nor is it a matter of merely telling them what she had heard, but of urging them to come and see Him, One who had opened her whole past history to her. Of course they would know that this could be no flattering exposure; and they would certainly be impressed that a true exposure should have such an effect on her that she was drawn to the Man who made it, rather than repelled. It is little wonder they came to Him. Of course, He had not told her every detail of her past, but He had said enough that she knew that her whole heart and life was laid bare before His eyes.
While she is gone, however, in answer to His disciples' urging Him to eat, the Lord speaks of having food to eat that was unknown to them. Surely His heart was full at the thought of the poor, sinful woman having found the answer to the crying need of her soul. They do not understand this, and He tells them that His doing of the Father's will was His real food, that which truly satisfied His appetite. The power of a spiritual joy often far transcends the cravings of natural appetite; and there is nothing like the joy of doing the Father's will. The Lord adds also, “and to finish His work.” This lowly service of His would continue until its culmination in the atoning death of the cross. Only He could speak in this way.
But He nevertheless uses the occasion to stir and encourage His disciples to the diligence of labor in His harvest. They may speak of harvest being four months away, and no doubt the great harvest of the coming kingdom can only come in God's time; but for those who have eyes to see, the fields were white already to harvest (v. 35); thirsty souls were ready for the water of the word of God, and needed only to be found. So the Lord encourages His disciples in such work. Yet none of them seemed ready to respond, even after the Spirit of God had come at Pentecost; and Philip, a Hellenist (not an apostle), with a fervent gospel heart, goes to Samaria first to reap a bountiful harvest (Acts 8).
But the one who reaps will gain by it, in fact gathering fruit in view of the life that is eternal, in contrast to mere natural gain (v. 36). Then when the reaping is done, both sower and reaper have cause to rejoice together. For the sowing is done generally long before the reaping, and in regard to the word of God planted in souls, it is very commonly done by a different worker than the reaper (v. 37).
The sower may be a diligent worker, yet waiting long for results. Then the reaper may find wonderful results, not realizing how much labor has been expended by others before he ever arrived on the scene. Others had labored and he reaps the benefit of their labors (v. 38). But both may rejoice together, for it is God who gives the increase. How good it is if we value such unity in the work of the Lord.
We do not know who might have sown the word in the hearts of the men of Sychar before this time; but many believed on the Lord Jesus because of the testimony of the woman. The Lord began a mighty harvest, but gave to her the privilege of entering into the labor of reaping. How lovely an encouragement for one who had been in such shameful debasement!
These Samaritans were a contrast to the men of Gadara, who, because of the great grace of the Lord Jesus, besought Him to leave them (Mark 5: 17). The Samaritans rather besought Him to remain, which He did for two days (v. 40). We should consider well here that it was not because of His miracles that they were attracted to Him, but because of His word, first His words to the woman, to which she bore witness, then His own direct word to them. No doubt this two days is symbolical of the present age of grace to sinners of every class, Jews and Gentiles. “And many more believed because of His own word” (v. 41). The fruit of His word becomes abundant indeed. More than this, they tell the woman that, though her testimony had first influenced them, yet it was hearing Him themselves that was the real cause of their faith, faith that He is the Christ, the Savior of the world, not only of Israel (v. 42).
IN GALILEE: THE NOBLEMAN'S SON HEALED (vv. 43-54)
Verse 43 records the Lord's going on to Galilee, not to Nazareth, but Cana. Galilee is connected with the remnant of Israel, rather than Israel in her first estate, of which Judah would speak. So after the blessing of the church in this present age, the Lord Jesus will appear to the godly in Israel at the end of the tribulation, and will be received (as the Galileans received Him) on the basis of what He had before done at Jerusalem. Then will Israel realize the infinite value of His blessed sacrifice long before accomplished for them at Jerusalem.
Yet again we see what is so characteristic of Israel. The ruler from Capernaum, whose son was sick, is most importunate that Christ should come and heal him (v. 47). The Lord laments the man's slowness of heart to believe apart from signs and wonders. There had been none of these in Samaria. Yet in answer to the man's urgent plea, rather than go down, the Lord tells him that his son is healed (v. 50). The answer is above all that he had asked or thought. So indeed the grievous wound of the nation Israel will be healed in the coming day, in spite of the slowness of their faith.
But the ruler did believe the Lord's word, and returning had his faith confirmed before reaching home (v. 51). No doubt the servants were on their way to tell him there was no longer any need for the Lord to come, since the boy was well. When he found the fever had left the boy just at the time the Lord had spoken, then no question could remain: both he and his whole house believed (v. 53).
The turning of water into wine at Cana was the Lord's “beginning miracles:” now this case is said to be His second miracle in Galilee. The first shows the ministry of divine grace supplying living, precious joy in Israel in contrast to the empty formalism of their whole existence up to the time of the manifestation of the Lord Jesus, as will be so clear in the future day of His being revealed. The second shows the effects of that blessed grace in connection with the nation itself, virtually reduced to a state of death, and given new life.
John 5
AGAIN IN JERUSALEM: THE POOL OF BETHESDA (vv. 1-15)
Once more we find the Lord Jesus visiting Jerusalem, and as in John 2: 13 the feast is called “the Jews' Passover” rather than the Passover of Jehovah, so here “a feast of the Jews” is the occasion of His visit. The feasts (or “set times”) instituted in Leviticus 23 were really for Jehovah's pleasure in His people; but these had degenerated into merely occasions for the Jews' pleasure.
The pool of Bethesda (meaning “house of mercy”) by the sheepgate would remind us that though God is indeed a God of mercy, and the water (the word of God) does have healing power, yet under law the availability of this was practically nil. This was true in spite of the nearness of the sheep gate, which typifies the entrance of the sheep (the people of God) into the city. The five porches adjacent to the pool would speak of the responsibility which, under law, man had assumed (v. 2). But rather than producing active work and blessing, they were filled with impotent people. The responsibility imposed by law only found mankind helpless and without strength.
It is of course strangely unusual that an angel would once in a year trouble the pool in order that the first person then in the pool would be healed of whatever disease he had. How pathetic a sight is the great crowd waiting for blessing that could come only to one individual! Why could not all be healed? This would be no problem to God. But God intended this as a pertinent witness to the Jews to the fact that under law man was really in a blind, crippled, dried up state, unable to help himself. Though there was a possible glimmer of hope for one who was well enough to get quickly into the water, yet there was absolutely no gospel to the helpless. Also this exposed the true motives of mankind under law. Each was there because of his own selfish desire to be first. Law told him to love his neighbor as himself, but this really only manifested the fact that he did not do so. Which of them would be thankful that his neighbor had gotten the blessing? Notice too that an angel is used here, which implies that man is at a distance from God, as could only be the case under law.
John 6: 1-13 is in beautiful contrast to this. There the blessed Son of God Himself provides abundant blessing for every soul, and more, so that all may be fed as much as they desire. This is grace.
When the Lord Jesus came among these sadly afflicted people, we read of none imploring His mercy in healing them: all apparently have their eyes elsewhere, though the hope of blessing under law is forlorn at best. The one man to whom the Lord speaks (though for 38 years infirm) only thinks of the troubled pool when he is asked if he desires to be healed, and of the fact that there is no-one to help him (vv. 6-7). How slow are men's hearts to trust the blessed Lord of glory!
But the Lord did not merely help him: He speaks the word, and totally heals him; so that he immediately takes up his bed and walks in response to that powerful word (v. 9). Observe however that in spite of a crowd being present, the amazing miracle seems to have passed unnoticed; and no mention is made of any other healings. Evidently all eyes were on the pool, and the Lord of glory was ignored. So indeed do people so occupy themselves with law-keeping, which can never bring blessing, that they have no eyes for Him who is alone able to bless, and just as willing as able.
Though they have no eyes for the Lord, the Jews do take notice of a man carrying his bed on the sabbath day. When their criticism of him draws out the information that he has been healed on the sabbath, this awakens even deeper animosity against the healer (vv. 10-12). But sadly the man had not sufficient interest in his benefactor to even inquire who He was. How painfully in contrast is this negative attitude of the crowd, the Jews and the man himself, to the positive, wonderful blessing the Lord had brought to him!
The man further proves that he has not been born again in spite of his physical healing. The Lord's words to him in the temple (v. 14) indicate this too. There was no need to tell the Samaritan woman to sin no more, for her heart had been reached, but since the man is still in a negative condition of unbelief, the Lord speaks negatively to him, warning that further sin may issue in worse results. It is still the principle of law, for the man understands nothing more, in spite of grace having been shown him.
Besides this, he is more willing to ally himself with the Jews than with the Lord Jesus, for he goes directly to them to report Him as the One who had healed him (v. 15). What callous ingratitude, one would say: but so it is with one whose heart is not affected by the grace of God. Was he not immediately virtually inviting a worse thing to happen to him? This is in striking contrast to the man in John 9, who was healed of his blindness and took a clear decided stand for Christ (John 9: 17, 27).
EQUAL HONOR TO THE FATHER AND THE SON (vv. 16-23)
The Jews turn their attention from the man whom they had accused before, and both persecute and plot to kill the Lord Jesus, because He had healed on the sabbath (v. 16). How blind religious prejudice can be!
His answer to them is pointed and plain: “My Father has been working until now, and I have been working” (v. 17). This was no mere servile work, with the object of selfish gain. But God's rest (of Genesis 2: 2) had been broken through man's sin, and throughout the Old Testament He had worked unceasingly in seeking the restoration of the guilty: now Christ Himself, the Son of the Father, was doing the same work of seeking to reach men's souls in grace. This was certainly not the kind of work the law forbad.
But the Jews are the more incensed against Him in murderous anger because they knew that His claim of Sonship with the Father involves His equality with God (v. 17). Some who dare to profess Christianity today will deny this blessed fact, but the Lord does not deny it. Indeed, His following words emphasize and establish it unmistakably. How absolute is His double affirmative: “Verily, verily” or “most assuredly” (v. 19). What the Son was doing was in perfect co-ordination with the Father: it was impossible, because of His very nature, for Him to do anything independently of His Father. There can be no stronger claim of His equality and unity with the Father. What the Father was doing the Son also was doing. Those who resisted the word of the Son were resisting the Father.
In the same sense in which Christ spoke, He is exclusively the Son, He who is the prime object of the Father's love; and in the perfect complacency of that love, the Father has shown Him everything that He Himself does. Even greater works still the Father would show Him for the wondering admiration of His creatures. Consider His great work of redemption, resurrection, His giving of the Spirit and the building of His church, with those brought from among all nations, to form one body.
But the Lord speaks particularly of one greater work, that of His raising up the dead and quickening them (v. 21). The Jews accepted the doctrine of an eventual resurrection by the power of God, but in like manner the Son affirms that He Himself quickens (or makes alive) whom He will. Then this also goes on to the question of judgment. In fact, the Father has committed all judgment to the Son. Quickening is bringing life out of death, and is absolutely the prerogative of God: the Son therefore is God. Judgment too is the prerogative of “the Judge of all the earth.” Yet as the Father He does not judge at all. The Son has in fact been manifested, and has manifested God, so that it will not do for men to object that God is unknowable, and therefore that He would be unfair to judge men. The Son has been here, to be seen of men: He has been known, and rejected. Their Judge therefore will be One whom they have consciously rejected, the One who is Himself the living God.
This divine power seen in His raising and quickening the dead, and divine authority in His judging, are an absolute demand that all men should honor the Son in the same measure that they honor the Father (v. 23). Some may claim to honor the Father while refusing the Son, but it is a false claim: their dishonoring the Son is dishonoring the Father, who sent the Son as His own exact representation.
THE SON HOLDING THE ISSUES OF LIFE AND JUDGMENT (vv. 24-30)
In verse 24 is another emphatic and insistent “most assuredly.” The word the Lord Jesus speaks has in it the full authority of God, spoken in fullest unity with the Father who has sent Him. Therefore one who honestly hears His word and believes in the Father as having sent Him, is assured of now having eternal life. Marvelous, wonderful certainty! More than this, lest there should be any misunderstanding of so magnificent a declaration, the Lord adds that, as to the future, all is perfectly settled. Such a person is quickened rather than under judgment: He will never come into judgment at all, but is already passed out of death into life.
For the third time the Lord Jesus pressed the importance of His words, “Verily, verily,” (or “most assuredly”) I say to you.” “The hour is coming” intimates that which is true of the present dispensation of grace. “And now is” shows that the presence of the Lord Jesus Himself introduced this. Yet it remains just as true, though now He has returned to glory. The dead hear the voice of the Son of God, and they that hear live. One might object that a dead person cannot hear; but the power of that voice can penetrate where natural means are powerless. When one truly hears there is life immediately given. This is quickening immediately into eternal life, as verse 24 intimates. There is no intermediate condition: it is either death or life, a life that is eternal, a character of life far higher than what is natural, for it is the same wondrous life that is the Father and in the Son, as verse 26 implies.
This verse shows that in incarnation the Son was perfectly dependent on the Father. The Father, having life in Himself, has given to the Son, in incarnation, the same prerogative, “life in Himself.” This is intrinsic life, for He Himself is God manifest in flesh.
The Father has given Him authority also to execute judgment because He is the Son of Man. As such He has been made known to mankind, has entered into and known their circumstances, has proven His own blessed subjection to proper authority, so that no possible excuse is left for men to object that He is not fully qualified to execute judgment. Verses 28 and 29 enforce the solemn reality of the issues of life and of judgment being in His hand. As to this he bids them not to marvel, for the literally dead, those in their graves (in contrast to the spiritually dead in v. 25), will eventually, when the hour comes, hear His voice. That voice will awaken all the dead, and all will come forth from their graves. Not that all will rise at the same time, for He immediately speaks of two resurrections, that of life and that of judgment. In fact, the first is a full thousand years before the second. Compare Revelation 20: 4-5, where the resurrection of martyrs is seen to be the completion of the first resurrection. The main part of this is when the Lord Jesus comes for His saints before the great tribulation.
Again He emphasizes the fact that it is impossible for Him to do anything independently of the will of the Father. Though He Himself gives life, and He Himself is Judge, yet both of these are in total co-ordination with the the Father: His ear was open always to the Father's counsel. He discerned and judged every matter as He heard from the Father, who knows perfectly every involvement. He Himself, as Man on earth, sought only the will of the Father: therefore His judgment is just.
A FOURFOLD WITNESS vv. 31-47
The Lord has spoken marvelous things, unheard of before this time. However, He did not ask the Jews to depend on His own witness of Himself: if this were so, it could not claim to be true (that is, in the sense of being valid). But another bore witness of Him, a witness of absolute truth. This cannot refer to John the Baptist, for the Lord puts John's witness on a much lower level in verses 34 and 35. It is the Father's witness of which He speaks, both in the works the Father had given Him to finish, and in the Father's spoken word (v. 37).
Not that the Lord rejected John's witness, for it was true, but it was only what John had heard, therefore not first-hand witness. John had not known Him in eternity past: mere man's witness could not establish the eternal glory of the Son of God. Yet God had sent John in order that his witness might turn people to the Lord Jesus that they might be saved. There was no doubt of John's fervent reality and burning zeal, or of the clear, shining light of his testimony. It did have effect on great numbers, and the Jews generally at first rejoiced in this bright, prophetic witness. No doubt with many the novelty of it wore off, for they were not willing, in true repentance, to turn in heart to the Lord Jesus.
But the works the Lord Jesus did were clear, divine witness, for these were what the Father had shown Him, including the healing of the impotent man on the sabbath, works of compassionate goodness to His creatures. How contrary to this was the callous attitude of the Jews! In all of His works He was doing the will of the Father, a powerful witness indeed that the Father had sent Him.
But also the Father Himself had borne witness of Him. Crowds were present at John's baptism, and when John baptized the Lord Jesus, there was a visible sign of the Spirit's descending upon Him as a dove, and the audible voice of the Father declaring, “This is my beloved Son, in whom I have found my delight” (Matt. 3: 17). That voice certainly was heard; yet the Jews in hearing did not hear: they had no heart to hear in reality of faith. Nor had they seen His shape, for the only true revelation of the Father is in the Son.
The Jews here, in opposition to the Lord, proved that the word of God had no dwelling-place in their hearts, by the fact of their refusing to believe the Son, whom the Father had sent. They did search the scriptures, but not as honestly seeking the mind of God: rather only because they wanted eternal life apart from genuine subjection to God. But those scriptures were full of testimony to Christ Himself, and this they blindly ignored or refused. Their wills were set against coming to Christ Thus men may know a great deal about the truth of the Bible, while being utter strangers to the word of God.
P. 36
THE WITNESS INEFFECTIVE BECAUSE OF MAN'S PRIDE
From verse 41 to 47 the Lord exposes the root of the whole matter as being man's pride in desiring the recognition of men, with no real sense of being under the eye of God. As to Himself personally, He did not receive honor from men: the approbation of His Father was His one real delight. But His divine omniscience shines through in verse 42, that is, His knowledge of their inmost souls as being destitute of the love of God. Compare this with John 12: 43, those loving the praise of men more than the praise of God. For when God's love is really known, His honor is first and foremost.
This was true of Christ Himself: He honored His Father: He came in His Father's name; but the Jews would not receive Him. Another will eventually come who honors himself, exalting his own name, and Israel will receive him (v. 43) This is the antichrist of 2 Thessalonians 2: 3-10, a man who will exude the pride of the flesh. How could the Jews believe the meek and lowly Son of God, so long as they clung to the same pride as that of antichrist, desiring honor from mere creatures? God's approval — the honor that comes only from Him — was foreign to them.
Yet the Lord Jesus had not come as their adversary, to accuse them. Their actual accuser was Moses (v. 45), of whom they claimed to be disciples (cf. John 9: 28). Of course Moses was the lawgiver, and the very law that he gave was their condemnation, of which fact they were blindly insensible. But Moses wrote of Christ, in many ways, in type and prophetically, as the true and full answer to Israel's needs. Certainly then, if they had really believed Moses, they would believe Christ, just as if they believed the Father, they would believe Him. Moses' writings and Christ's words were perfectly concordant: therefore they did not believe Christ's words because they had not actually believed Moses' writings (v. 47).
John 6
FEEDING THE FIVE THOUSAND
The setting here is no longer Jerusalem, but Galilee, and the contrast to the
beginning of John 5 is striking. For here grace shines out beautifully, available for all, the miracle of the loaves and fishes being a sign to illustrate the gospel of free grace. But the sea of Galilee is called also Tiberias, named for the Roman Emperor, a reminder of Israel's humbling captivity and subjection to Rome. Great crowds follow Him, but not because they are concerned about His words. Curiosity as to His miracles seems to be the motive (v. 2).
Though going up into a mountain to be with His disciples apart, yet He is followed there by the crowds. The higher level here teaches us that grace comes from above: it is heavenly in character. The reference to the nearness of the Passover also surely intimates that the blessings of grace are the result of that of which the Passover speaks, the matchless sacrifice of Christ. Yet to the Jews it had merely become their feast.
The Lord raises the question with Philip as to where to buy bread for the need of the crowd. It is a question to exercise not only Philip, but everyone. Where is there sufficient grace to meet the crying need of all mankind? But Philip fails the test: his faith did not simply depend on the greatness of his Lord, as it ought. He does not even consider “where” to buy, but only sees the poverty of their finances in this matter (v. 7).
However, Andrew mentions a lad who had evidently already shown himself willing to give his lunch for the need of others (vv. 8-9). he had apparently not worried (as Philip and Andrew had) about how little this was. Certainly the Lord could have miraculously brought food into existence, without the need of the boy's lunch, but grace is illustrated here in the way it can use the smallest willing sacrifice of affection for Him in multiplied blessing. The five barley loaves (no doubt small rolls) speak of Christ as the bread of life in lowly humiliation and suffering. The two small fishes remind us of His passing through the waters of judgment for our sake.
To receive the blessing all are reduced to a common level and a state of inaction: they sit down, or recline (v. 10). Neither man's outstanding prominence nor his work has any place here. But the dependence of the Lord Jesus upon the Father is seen in His giving thanks, and from this point the provision is multiplied abundantly, as He distributes to the crowd (v. 11). Though other Gospels speak of the disciples' part in this distribution, in John the emphasis is on His own work. Nor was there any rationing: all could receive as much as they desired. There is no limit: we may have as much of Christ as we want.
When all were filled, there was to be no waste of what remained (v. 12) What we may not appropriate of Christ, God does appreciate. But also, is there not a hint here of blessing still reserved for all twelve tribes of Israel in a future day? The twelve baskets remaining may well speak of this.
NOT ACCEPTING MEN'S ADULATION, YET IN PERFECT CONTROL
Though the miracle was a sign of infinitely greater spiritual blessing, people saw only the aspect of material benefit, and were greatly impressed so as to acknowledge Him as Israel's promised prophet, the Messiah (v. 14). Sadly, this did not produce heart-submission to Him, but rather the partisan zeal to have such a king to liberate them from Caesar, and cater to the selfish pride of Israel. They were even prepared to use force to make Him a king. But knowing this, He left and went into a mountain alone (v. 15). His kingdom is not of this world, and He seeks the higher level of communion with the Father, above the world's confusion.
For His great miracle had not brought peace to a troubled world, nor was it intended to do so. This is illustrated in the evening, when the disciples began the return journey across the sea of Galilee. The stormy sea is a picture of the world's unrest that will in fact only increase in the dark hours of the tribulation period. Could He not restrain the wind and the sea from such agitation? Certainly, but He did not do so until the morally appropriate time. Yet He walked on the sea when it was raging, the Lord of glory in perfect control of all the elements (v. 19). The disciples needed this manifestation, for in seeing Him they were afraid, rather than simply adoring Him. They must learn in experience that He is truly Lord of all.
Though He will indeed reign as King eventually, yet now is the time for us to learn in the midst of adverse trial and need the moral and spiritual power of His authority. Israel will learn this in the tribulation. But it is necessary preparation for reigning with Him. When He is received into the boat the journey is ended (v. 21).
THE BREAD COME DOWN FROM HEAVEN
There were those who had seen the Lord's miracle of the multiplying of the loaves and fishes who were puzzled by the fact that the disciples had left by boat to return to Capernaum, without having the Lord with them; and yet that the Lord was not be be found on the east side of the sea. Other boats had come to the vicinity, but none others had evidently gone in the other direction (vv. 22-23). Yet they went to find Him, and they too come to Capernaum, where indeed He is found. No doubt their question as to when He had come also involved that of how He had come. But He ignores this completely, and solemnly, doubly affirms that they sought Him really because of natural advantage, the filling of their stomachs, not even because of the wonder of the miracles (v. 26). They had no heart for Him personally: why should He satisfy their mere curiosity?
They were willing to expend their energy for the food that perishes, but with no serious thought of the significance of the Lord's miracle, which of course indicated His blessed sufficiency to satisfy the eternal needs of their souls, giving the food that endures to eternal life. It is not that man's labor secures this food, for it is freely given by the Son of Man; but if people were just as earnest in seeking that their spiritual needs be met as they are in seeking their natural food, they would find Christ ready to freely give to them according to their need. Was the Son of Man qualified to do this? Absolutely! for “God the Father has set His seal on Him” (v. 27). He is true Man, God's chosen Man, sealed by the Spirit of God at His baptism, the only Mediator between God and men.
But the people were insensible to this, and instead talk about their own doings (v. 28). No doubt they would desire the ability the Lord had to multiply the loaves and fishes, and imagined they could “do” something to acquire such power, “to work the works of God.”
He assures them that the work of God as applied to them was that they believe in Him whom God had sent (v. 29). Any true working of God in people's hearts would draw them in faith to the Lord Jesus personally.
But His questioners were bent on deceit, and tell Him in effect that they might believe if He will show them a sign that will satisfy them. They ill conceal their hint at desiring a repetition of the multiplying of the loaves and fishes, or even an enlargement upon this, when they suggest that Moses supplied Israel with manna in the wilderness (v. 31). Has His one great sign not been enough to persuade them of the truth of His words? Indeed, it was not persuading they wanted, but material blessing.
He would not cater to their mere selfishness. Again, with a double “verily”, or “most assuredly,” He insists that Moses was not the giver of the manna; but the same God who gave the manna was His Father, who now had given the true Bread from heaven. The manna was corruptible: it was therefore not “the true bread.” The bread of God is the living person who has come down from heaven (v. 33), the giver of life; therefore One who had life in Himself, eternal and incorruptible. This involves the absolute necessity that He is God manifest in flesh, and the life He gives is available for the world, not only for Israel.
Yet such unusual, vital words beget no real faith in these people, though they ask, “Lord, give us this bread always” (v. 34). It was not Himself they wanted, but what He might give them. Could He not continually multiply the loaves and fishes for their satisfaction? They are only confirming the truth of what He said in verse 26: they cannot at all conceal their earthly mindedness.
Plainly therefore He declares that He Himself is the Bread of life: in trusting Him, one will never hunger, coming to Him, one will never thirst: in Him every eternal need is met (v. 35). Yet, though He Himself is the Bread of life, able to fully satisfy the need of every hungry and thirsty heart, He sadly tells the Jews that they also had seen Him (which of course involves His works of power and grace and every exterior quality that proved His great glory), yet they disbelieved. They saw no beauty in Him personally. Dense indeed is the darkness of mere materialism!
On the other hand, what lovely comfort is in verse 37. The Father was dealing in sovereign grace and wisdom, to reveal to some at least the glory of His Son, and all the Father gave to Him would come to Him. Nor would even one of these be ever turned away. How positive and absolute this is! If some are refused because of unbelief, yet not one child of faith can ever be cast out. Wonderful it is to be the Father's gift to His Son! How could the Son ever refuse a gift from His Father?
For He had come down from heaven to do the Father's will, not merely His own will, as though independent of the Father. He would therefore accomplish that for which the Father had sent Him, and in perfect accord with His Father's thoughts.
Now He declares the Father's will to be that the Son Himself should not lose one of those whom the Father had given Him. Death itself could not interfere with this, for He is superior to death, as John 5: 26-29 has taught us. He will raise up every believer at the last day (v. 39). In Christ's death and resurrection the believer reads the certainty of his own eternal blessing: nothing can possibly defeat this.
In verse 40 the absolute certainty of this is further emphasized, for He wants no believer to remain doubtful. The Father who sent Him had the express intention of communicating eternal life to every person whose eyes were opened to see Christ as the Son of the Father, and therefore trusting Him. The Son Himself at the last day would raise up every such believer (v. 40).
THE JEWS' CONTENTION AGAINST HIS WORDS (vv. 41-50)
After such words that should have awakened interest and concern, the questioning of the Jews turns to murmuring. They resisted His claim to be the Bread sent down from heaven (v. 41). People want what He can give, but they do not want Him personally. They think of Him as merely Joseph's son: their eyes can see nothing more that what is natural, despite every spiritual evidence of His glory. But though their murmuring was among themselves, the Lord reproved it, an evidence in itself of His divine omniscience. He goes further, to declare the impossibility of one coming to Him apart from the drawing of the Father (v. 44). This refers to the Father's working by the Spirit to exercise people as regards their need of Christ. For human beings will never, of their own voluntary will, seek the Lord: the movement to produce this must be the work of God. Indeed, the Gospel itself comes from God: it is He Himself who sends the message of entreaty by His servants: it is He who produces by grace a response in hearts. All mankind needs to be reminded of this, that they may learn to depend, not on their own wisdom or ability, but on the grace of God. Notice that those spoken of three times as being raised up at the last day are those who (1) are given by the Father; (2) believe on the Son; and (3) are drawn by the Father (vv. 37, 40, 44).
The Lord quotes Isaiah 54: 13, that all shall be taught of God. It is a prophecy of Israel's millennial blessing, and then linked with their newly awakened faith in the Lord Jesus. Meanwhile it is just as true that everyone whom the Father has taught will come to the Son. But the word “all” cannot be applied today as in the millennium, as the Lord says in verse 46: only those who are of God had seen the Father: others were yet in darkness.
The Lord then has clearly drawn the line between those who are of God and those who are not. Of the former He confirms with strongest authority that these who believe in Him have everlasting life (v. 47). This is not to be challenged, for He Himself is the Bread of life, the source of the sustenance of that life. Since He who sustains the life is eternal, the life also is eternal.
This was not true of the manna in the wilderness: it sustained only the natural, temporal life, which ended in death: what more would the loaves and fishes do? But one eating of the Bread which came down from heaven would not die. Of course the Lord is not speaking of natural death, but receiving Christ Himself gives spiritual life, which is not affected by death at all. For He is the living Bread, come from a higher sphere than earth, where death prevails. One who eats of this Bread will live forever (v. 51). Then He adds that the Bread of which He speaks is His flesh, to be given for the life of the world. For He could not die apart from having a body of flesh and blood. Eating this bread therefore is a spiritual appropriation by faith of the value of the death of the Lord Jesus on our behalf.
The Lord speaks in this way because of the fact that the Jews had been blindly materialistic in their attitude. He seeks to show them that there is something higher than mere natural understanding. Still, they will not even consider a deeper meaning than appears on the surface: they quarrel among themselves (v. 52) as though He was merely speaking literally, which could not possibly be the case.
He answers their objections with another double affirmative, insisting that, apart from their eating His flesh and drinking His blood, they have no life in them (v. 53). On the other hand, he who ate His flesh and drank His blood had eternal life. It is one or the other, no life at all, or eternal life. Of course, it is spiritual life of which He speaks. He is certainly not referring to the Lord's supper, as some people imagine, as though outwardly partaking of the bread and the cup would give eternal life, and that those who did not do so would have no life! For notice that this was true at the time the Lord spoke, before the Lord's supper was ever observed, and He had not yet died. The only basis of eternal life for mankind in all ages is the death of the Lord Jesus. The faith that believed God was actually faith