THE GOSPEL ACCORDING TO JOHN General Observations: The ...

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Commentary to the Gospel according to John - Rev. John Schultz

THE GOSPEL ACCORDING TO JOHN

General Observations:

The Gospel according to John and the Synoptic Gospels: The fourth book of the New Testament is in most Greek manuscript simply known as "According to John."

This links this gospel to the three preceding ones. But it is obvious that John's Gospel is distinct from what is known as "The Synoptic Gospels."

If we would leave John's Gospel out of our Bible, we would deprive ourselves of a large part of truth that is indispensable to our understanding of the person of Jesus Christ and of the way of salvation. John teaches us lessons that are not found in the other Gospels. The Pulpit Commentary, in its extensive introduction to the Gospel of John, highlights the following points that are representative of John's teaching, none of which are emphasized in a similar fashion in the other Gospels:

? God is Spirit ? God is called "the Father" ? The teaching about "The Father and the Son" ? The teaching about God and the Logos ? The Word made flesh ? The Son of God, the Christ, the Son of Man ? The Spirit and the Trinity ? The world as the creature of God ? The world of men ? The prince of this world ? Salvation of the world

J. Sidlow Baxter, in his book Exploring the Book, introduces the Gospel of John as follows: "A whole volume might be filled with the encomiums which scholars and saints have written on this `Gospel according to John.' Is there anywhere a more exquisite compound of infinite profundity and lingual simplicity? Was there ever a sublimer subject more ingenuously interpreted? But its priceless preciousness, of course, lies in its Divine revealings and spiritual values. Gleaming over its portal is the inscription: `No man hath seen God at any time: the only begotten Son which is in the bosom of the Father, He hath declared Him.' The Greek verb-form here translated as `declared' is exegesato, from which comes our English word `exegesis.' It means that in the visible Jesus the invisible God is brought forth to view. The incomprehensible concept, `God' is objectively elucidated before us. The very heart of the Eternal is livingly `exegeted,' for the only begotten Son comes even from `the bosom of the Father.' ... John's raison d'?tre, also, flashes like a torch all the way through his Gospel and finds final expression at the end: `That ye might believe that Jesus is the Christ, the Son of God, and that believing ye might have life through His Name' (xx. 31). The three synoptists simply set forth the facts, and leave them to make their own impression on the reader. Not so John: all is statedly selected and directed to the securing of a verdict. He is concerned not only with the facts but with the issues."

The International Standard Bible Encyclopaedia observes the following regarding the relationship between the Gospel of John and the Synoptics: "In relation to the Synoptics, the differences are great, but more surprising is the fact that the points of contact between these Gospels and the Fourth Gospel are so few. The critics... are unanimous that the writer or the school who compiled the Johannine writings was indebted to the Synoptics for almost all the facts embodied in the Fourth Gospel. Apart, however, from the Passion Week, only two points of contact are found so obvious that they cannot be doubted, namely, the feeding of the 5,000, and the walking on the sea (John 6:4-21). The healing of the child of the royal officer (4:46-53) can scarcely be identified with the healing of the centurion's servant (Mt, Lk); but even if the identification were allowed, this is all we have in the Fourth Gospel of the events of the ministry in Galilee. There is a ministry in Galilee, but the earlier ministry in Judea and in Galilee began before John was cast into prison (3:24), and it has no parallel in the Synoptics. In fact, the Fourth Gospel assumes the existence of the other three, and does not anew convey the knowledge which can be gathered from them. It takes its own way, makes its own selections, and sets these forth from its own point of view. It has its own principle of selection: that plainly indicated in the passage already quoted. The scenes depicted, the works done, the words spoken, and the reflections made by the writer, are all directed toward the aim of enabling the readers to believe that Jesus is the Christ, the Son of God. In the writer's view this would issue in their obtaining life in His name."

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Commentary to the Gospel according to John - Rev. John Schultz

The Author of the Gospel: None of the Gospel writers identify themselves by name. The Apostle John, however, introduces himself in

a way that, at the same time, reveals and hides his identity. Five times in this Gospel we find the expression "the disciple whom Jesus loved."1 The Gospel itself is very clear that this is the Apostle John the writer of the book. We read: "This is the disciple who testifies to these things and who wrote them down."2

The peculiar wording indicates, first of all, that Jesus was the source of the love John experienced. It also makes clear that John felt himself loved by Christ in a particular way. The question is whether this means that John was, in fact, Jesus' favorite disciple or whether it was John's subjective conviction that Christ loved him more than the other disciples. Although it is true that, in human relations there seems to be a chemistry that bonds some people immediately and others more slowly or never, I doubt that Jesus had favorites among His disciples and that He would bestow His particular love upon one of them to the neglect of the others. I believe that John singled himself out because he had opened his heart for the love of Christ in a way that set him apart from the other disciples. John testified himself, at the occasion of the foot washing that Jesus demonstrated His love for all the disciples without any distinction. We read: "Having loved his own who were in the world, he now showed them the full extent of his love."3 Vine's Expository Dictionary of Biblical Words allows for the translation of "to the utmost degree," instead of "the full extent" in connection with Christ's act of love towards His disciples.

It is this knowing of being loved that makes John's Gospel the deep and wonderful document of God's love for the world. John's experience of Jesus' love as an exclusive relationship allowed him to reach deeper than any of the other Gospel writers. It permitted him to write a book that stands as a monument of grace and truth that is unparalleled in the Bible and in any other world literature.

We do not know for sure when John met Jesus for the first time. Most commentators suppose that he was originally a disciple of John the Baptist and that together with Andrew, he was present when Jesus was identified by John as "the Lamb of God."4 Adam Clarke's Commentary states about the words "Two of his disciples": "One of them was Andrew, John 1:40, and it is very likely that John himself was the other; in everything in which he might receive honor he studiously endeavors to conceal his own name." And The Wycliffe Bible Commentary observes: "Silence regarding the name of the other points to the writer of the Gospel, who withholds his name out of modesty." If this supposition is correct, John was one of the first disciples to meet Jesus. He became a fulltime follower after the miraculous catch of fish to which Peter reacted so strongly with his confession of being "a sinful man." In that context John and James are mentioned as Peter's partners.5

The Synoptics tell us that John was the son of Zebedee and the brother of James.6 Jesus gave John and James the name Boanerges, which means Sons of Thunder.7 Adam Clarke's Commentary writes about the following about this nickname: "[Sons of thunder] A Hebraism for thunderers; probably so named because of their zeal and power in preaching the Gospel. The term Boanerges is neither Hebrew nor Syriac. Calmet and others think that there is reason to believe that the Greek transcribers have not copied it exactly. B?neey... ra`am..., which the ancient Greeks would pronounce Beneregem, and which means sons of thunder, was probably the appellative used by our Lord: or beniy re`es, sons of tempest, which comes nearest to the Boanerges of the evangelist. Jerome, on Dan 1, gives b?neey ra`am (which he writes Benereem, softening the sound of the Hebrew letter `ayin) as the more likely reading; and Luther, supposing our Lord spoke in Hebrew, gives the proper Hebrew term above mentioned, which he writes Bnehargem. Some think that the reason why our Lord gave this appellative to the sons of Zebedee was their desire to bring fire down from heaven, i.e. a storm of thunder and lightning, to overturn and consume a certain Samaritan village, the inhabitants of which would not receive their Master. See the account in Luke 9:53-54. It was a very usual thing among the Jews to give surnames, which signified some particular quality or excellence, to their rabbis." The nickname Jesus gave to John and his brother suggest that they were both very passionate men who easily lost their temper. In the case of John, the Holy Spirit directed this fiery trait into an unparalleled passion of love.

The New Unger's Bible Dictionary writes the following about the Apostle John: "John, with his brother James, Simon, and Andrew, were called at the same time to be `fishers of men' (Mark 1:17-20; Luke 5:10). John, with Peter and James, was distinguished above the other apostles, entering more fully into the Master's feelings and

1 John 13:23; 19:26; 20:2; 21:7, 20 2 John 21:24 3 John 13:1 4 See John 1:35,36 5 See Luke 5:8-11 6 Matt. 4:21 7 Mark 3:17

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Commentary to the Gospel according to John - Rev. John Schultz

plans, and receiving in return His confidence and love. Mention is made of John at the restoration of Peter's motherin-law (Mark 1:29-31); at the ordination of the twelve apostles (3:17), where he and his brother received the surname Boanerges ( `sons of thunder') from Jesus; at the raising of Jairus's daughter (5:35-37; 8:51); at the transfiguration (Matt 17:1; Mark 9:2; Luke 9:28); rebuking one who cast out devils in the Lord's name because he was not one of their company (9:49); seeking to call down fire from heaven upon a village of the Samaritans (9:54); joining with his mother and James in asking for the highest places in the kingdom of the Master (Matt 20:20-28; Mark 10:35-45); with Jesus upon the Mount of Olives when He foretold the destruction of Jerusalem (13:3); sent by the Master to prepare, with Peter, the Passover (Luke 22:8); asking Jesus, at the Last Supper, who would betray Him (John 13:23-26); with Peter and James in Gethsemane (Mark 14:32-33). When the betrayal occurred, Peter and John followed from a distance and, through the personal acquaintance between the latter and Caiaphas, gained admittance into the palace (John 18:15-16). John was the only disciple present at the crucifixion and was appointed by Jesus to care for Mary (19:26-27)."

John was obviously a member of the inner circle of disciples. King David had a group of three heroes who had distinguished themselves above everyone else. Their names are given as Josheb-Basshebeth, a Tahkemonite, Eleazar son of Dodai the Ahohite, and Shammah son of Agee the Hararite. The Bible tells us about them: "These are the names of David's mighty men: Josheb-Basshebeth, a Tahkemonite, was chief of the Three; he raised his spear against eight hundred men, whom he killed in one encounter. Next to him was Eleazar son of Dodai the Ahohite. As one of the three mighty men, he was with David when they taunted the Philistines gathered [at Pas Dammim] for battle. Then the men of Israel retreated, but he stood his ground and struck down the Philistines till his hand grew tired and froze to the sword. The LORD brought about a great victory that day. The troops returned to Eleazar, but only to strip the dead. Next to him was Shammah son of Agee the Hararite. When the Philistines banded together at a place where there was a field full of lentils, Israel's troops fled from them. But Shammah took his stand in the middle of the field. He defended it and struck the Philistines down, and the LORD brought about a great victory."8 About the other members of David's bodyguard we read that none of them measured up to the stature of "the three."9 Our Lord may have had the paradigm of David's men in mind when He chose Peter, John, and James to be His most intimate companions.

The Date John's Gospel was written: The New Unger's Bible Dictionary writes about the date: "The date of the fourth gospel is to be assigned

between A.D. 85 and 95. A papyrus bit containing two verses of the gospel of John has been discovered; it belongs to the Papyrus Rylands and is dated c. A.D. 140. This bit of evidence suggests that the fourth gospel was in existence as early as the first half of the second century and at that time was already in wide use."

The Language and Style of the Gospel: We do not know if John knew Greek. He may have written his Gospel in Aramaic. This would mean that

the present text is a translation. The Fausset's Bible Dictionary states: "The language is pure Greek, but the thought is Hebraic, especially the mode of connecting sentences by conjunctions, `and,' `but,' `then,' etc. The periodic sentences of the logical Paul, and John's simplicity of style, clothing the profoundest thoughts, answer to their respective characters. His characteristic phrases are testimony or witness, glory, the truth, light, darkness, eternal life, abide, the world, sin, the true (i.e. genuine, aleethinos ...) God, the Word, the only-begotten Son, love, to manifest, to be begotten or born of God, pass from death, the Paraclete or Comforter, flesh, spirit, above, beneath, the living water, the bread of life. Authorized Gospel terms were most needed in the matured age of the church when John wrote, and were adopted by John from Jesus Himself. Peculiar to John are `verily, verily' (Amen, Amen) beginning a sentence (others use it at the end of a sentence, Jesus alone at the beginning), John 1:51; `little children' (John 13:33), as in 1 John; `in the name' (John 5:43), i.e. representing the person; `lay down life' (John 10:11,17)."

The fact that John uses the Hebrew words "Amen, Amen" as an introduction to Jesus' major pronouncements suggests that he may have rendered Jesus' style more precisely than the other Gospel writers. The use of the "amens" elevates Jesus' words to the level of an oath, a divine dictum upon which we can build our trust and security. In most modern translations, the solemnity of the words is lost. The NIV renders every instance with "I tell you the truth." The KJV uses the words "Verily, verily." The NKJV: "Most assuredly." But none of these convey the powerful impact of Jesus' pronouncements. The very fact that Jesus places His "amens" at the beginning of the phrase is significant. An "amen" at the end indicates that the hearer agrees with what is said. Jesus uses His "amens" to establish truth in a world that is lost because it has believed the lie of Satan.

8 II Sam. 23:8-12 9 See e.g. II Sam. 23:23

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Commentary to the Gospel according to John - Rev. John Schultz

One of the most outstanding features of John's Gospel is the rendering of Jesus' "I AM's." They refer to

God's revelation of Himself to Moses at the burning bush. We read in Exodus: "God said to Moses, `I AM WHO I AM. This is what you are to say to the Israelites: ` `I AM has sent me to you.' ' "10 It is from those words that the

name YHWH is derived, the Name which the Jews did not allow themselves to pronounce. Jesus' use of the words

"I AM" had the same force as in the theophany in Exodus. There are eight "I AM" statements in this Gospel. They

are: ? ? ? ? ? ? ? ?

I am the bread of life (6:35), I am the light of the world (8:12), ...before Abraham was, I AM (8:58) I am the door of the sheep (10:7), I am the good shepherd (10:11), I am the resurrection and the life (11:25), I AM, the way, the truth, and the life (14:6), I am the vine (15:5).

Nelson's Illustrated Bible Dictionary states: "In each of these sayings the `I' is emphatic in Greek."

The Text: From Nelson's Illustrated Bible Dictionary we copy the following outline of John's Gospel:

Part One: The Incarnation of the Son of God

(1:1-18)

I.

The Deity of Christ

II.

The Preincarnate Work of Christ

III. The Forerunner of Christ

IV. The Rejection of Christ

V.

The Acceptance of Christ

VI. The Incarnation of Christ

1:1-2 1:3-5 1:6-8 1:9-11 1:12-13 1:14-18

Part Two: The Presentation of the Son of God

(1:19--4:54)

I.

The Presentation of Christ by John the Baptist

II.

The Presentation of Christ to John's Disciples

III. The Presentation of Christ in Galilee

IV. The Presentation of Christ in Judea

V.

The Presentation of Christ in Samaria

VI. The Presentation of Christ in Galilee

1:19-34 1:35-51 2:1-12 2:13--3:36 4:1-42 4:43-54

Part Three: The Opposition to the Son of God

(5:1--12:50)

I.

The Opposition at the Feast in Jerusalem

5

II.

The Opposition during Passover Time in Galilee 6

III. The Opposition at the Feast of Tabernacles in Jerusalem 7:1--10:21

IV. The Opposition at the Feast of Dedication in Jerusalem 10:22-42

V.

The Opposition at Bethany

11:1--12:11

VI. The Opposition at Jerusalem

12:12-50

Part Four: The Preparation of the Disciples

(13:1--17:26)

I.

The Preparation in the Upper Room

II.

The Preparation on the Way to the Garden

13:1--14:31 15:1--17:26

Part Five: The Crucifixion and Resurrection

(18:1--21:25)

I.

The Rejection of Christ

18:1--19:16

10 Ex. 3:14

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Commentary to the Gospel according to John - Rev. John Schultz

II.

The Crucifixion of Christ

III. The Burial of Christ

IV. The Resurrection of Christ

V.

The Appearances of Christ

19:17-37 19:38-42 20:1-10 20:11--21:25

Part One: The Incarnation of the Son of God

(1:1-18)

I.

The Deity of Christ

1:1-2

The Prologue

We are familiar with Paul's mention of "the last trumpet." In connection with the resurrection of the dead, he speaks about "the trumpet call of God," and "the last trumpet."11 If there is going to be a "last trumpet," it means that there was a first trumpet also. We could say that in this Prologue to John's Gospel, John sounds the sound of the first trumpet. It takes us back to the deepest depths of eternity. It touches the essence of the mystery: Jesus, the Son of God the Father. Unlike Luke's Gospel in which Jesus is called "the son of Adam, the son of God,"12 John does not speak of son-ship in the sense of physical descent from Adam but of the oneness of being of the two Person of the Deity. The Word was God!

The wonder of John's Prologue is that his conclusions about the deity of Christ are based upon his observations of Christ as a human being. "The Word became flesh and made his dwelling among us. We have seen his glory, the glory of the One and Only, who came from the Father, full of grace and truth."13

The name "Prologue" in itself is misleading. The first eighteen verses of John's Gospel are not an introduction to what he is going to say; they are his main statement. The rest of the book is an illustration of the truth expounded here.

John refers to the moment of creation with the words "in the beginning." In contrast to this enormous process of creation in which all that exists finds its origin, John places the word "was" as referring to the Word. "Was" points to the condition of the Word as not being subject to the universal birth of all else that exists. This "was" points to the eternal existence of the Word on either side of the "beginning."

"The Word," the Logos, which is the word used to refer to the Second Person of the Deity, is not a term John invented himself. The Word of God, as well as the wisdom of God, is personified poetically in the Old Testament. We read: "By the word of the LORD were the heavens made, their starry host by the breath of his mouth."14 And the Book of Proverbs speaks about God's wisdom as a person: "Does not wisdom call out? Does not understanding raise her voice?"15 The Logos in John's Gospel is not the same concept as the Jewish philosophical term used by Philo of Alexandria. Robertson's Word Pictures in the New Testament states about Logos: "John's standpoint is that of the Old Testament and not that of the Stoics nor even of Philo who uses the term Logos ..., but not John's conception of personal pre-existence."

The word Logos speaks both of the thought that is expressed as of the form in which this is done. It refers to God's being as well as to His revelation of Himself. The very fact that the Word is eternal means that God's being never was a closed entity that existed without self-revelation. Revelation has always been part of God's being, otherwise the Word could not be called eternal.

The concept of "Word" is a mystery to us. We use words as vehicles to express thoughts and emotions. For us, the word is a thought or a feeling translated into sound. We even use letters to give form to the word in writing. Words and meaning, however, are not always synonymous. As a matter of fact, we use more words that are devoid of meaning than words that express meaning or that come close to expressing it. Shakespeare captured the problem beautifully when, in Hamlet, Hamlet answers Polonius' question: "What are thou reading my lord?" with "words, words, words." The image the term "word" evokes in us, is almost as far removed from the original logos as the original image of God in man is removed from the present character of sinful man.

In the phrase "the Word was with God," the Greek word translated "with" is pros. Strong's Greek-Hebrew Dictionary tells us that pros is "a preposition of direction." It suggests forward movement toward some object or

11 I Thess. 4:16; I Cor. 15:52 12 Luke 3:38 13 vs. 14 14 Ps. 33:6 15 See Prov. ch. 8 and 9

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Commentary to the Gospel according to John - Rev. John Schultz

person and it defines the destination of the relation." It speaks of the intimacy and unity of being between the Father and the Son.

The repetition of the words "He was with God in the beginning" gives this prologue its solemn and magnificent character. Before John retells the creation story, he shows us how complete and perfect the situation was even before anything was created. It is as if he wants to suggest that the creation contributed essentially nothing to the revelation of God but that it was a mere blossoming of this revelation as it had always existed throughout eternity.

II.

The Preincarnate Work of Christ

1:3-5

Verse 3 elaborates the deep mystery of what is said in the Genesis account of creation: "And God said...."16 This mystery that caused the universe to thicken into atoms out of which all that is observable is constructed, finds its origin in the Word of God, in the Son, Jesus Christ. No material or spiritual thing exists without Him.

In verse 3 John speaks about creation and in verse 4 about "life" and "light." We may conclude from this that verse 3 speaks particularly about the creation of matter and verse 4 about a spiritual creation. As human beings, we not only owe the existence of our bodies to Him, but our very life consists in Him. It is the fact that we come from Him and exist in Him that makes us into beings who have the gift of reasoning.

"Light" has a moral connotation in John's Prologue. It is the light that shines upon the path we follow through life. This light provides both sight and insight. It contains the whole complex of moral choices, of choosing good and rejecting evil. It means that even our choice of good, our following of the right path, our insight in this life is connected with our life in God, with Jesus Christ.

Verse 5 states: "The light shines in the darkness, but the darkness has not understood it." The second part of this verse has been rendered differently in various versions. The NKJV translates it with: "the darkness did not comprehend it." TLB reads: "the darkness can never extinguish it." The RSV renders it: "the darkness has not overcome it." The Greek uses the words ou katelaben. Adam Clarke's Commentary comments on this with: "Prevented it not-hindered it not, says Mr. Wakefield, who adds the following judicious note:-`Even in the midst of that darkness of ignorance and idolatry which overspread the world, this light of divine wisdom was not totally eclipsed: the Jewish nation was a lamp perpetually shining to the surrounding nations; and many bright luminaries, among the pagan, were never wanting in just and worthy notions of the attributes and providence of God's wisdom; which enabled them to shine in some degree, though but as lights in a dark place, 2 Peter 1:19. Compare Acts 14:17; 17:28-29.' "

In Barnes' Notes, we read: "This word means `admitted' it not, or `received' it not. The word `comprehend,' with us, means to `understand.' This is not the meaning of the original. The darkness did not `receive' or `admit' the rays of light; the shades were so thick that the light could not penetrate them; or, to drop the figure, men were so ignorant, so guilty, so debased, that they did not appreciate the value of his instructions; they despised and rejected him. And so it is still. The great mass of men, sunk in sin, will not receive his teachings, and be enlightened and saved by him. Sin always blinds the mind to the beauty and excellency of the character of the Lord Jesus. It indisposes the mind to receive his instructions, just as `darkness' has no affinity for `light;' and if the one exists, the other must be displaced." The problem with Mr. Barnes reasoning is that light always penetrates darkness. There is no darkness too thick for light to shine through it.

The word "received" or "comprehend" should be interpreted in the context of the rejection of the Word by the world that was created by it, as John states in the following verses. It is amazing how John, in four short verses depicts the whole complex of eternity, creation, the fall into sin, salvation, and the testimony of redemption.

The light is not the direct result of the Word itself. The Word produces life and the transformation of life into light takes place in the life of man. We deduct from the following verses that John speaks particularly about one individual: the incarnated Word Himself. As it reads here, however, it deals with people who have received life from God in Jesus Christ, which makes them a testimony to those who lack this life. It is clear that darkness cannot receive light without annihilating itself. In whatever way we interpret the word katalambao, it cannot refer to a lack of understanding in the sense of a misunderstanding. There is no misunderstanding between God and Satan, between light and darkness. There is absolute antagonism. If darkness is unable to extinguish light it ceases itself to exist. In saying: "the darkness has not understood it" John proclaims the victory of the light.

III. The Forerunner of Christ

1:6-8

16 Gen. 1:3

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Commentary to the Gospel according to John - Rev. John Schultz

In the context of the testimony, John proceeds to introduce John the Baptist. "There came a man who was sent from God." Those words are the greatest evaluations that can be given to a person. As a man among mankind, John the Baptist was one of the least important of all human beings. The qualification given to him here places him clearly on God's side. John did not take the middle of the road. The Greek form of the name "John" is 'Ioannes which is derived from the Hebrew Yohanan, meaning, "Jehovah is gracious."17 John gave testimony to the light as it was revealed in the person of Jesus Christ.

John's introduction of John the Baptist strengthens the argument that the Apostle John had been one of John the Baptist's disciples.

As we said above, the transformation of life into light takes place within man but not in a person who possesses a sinful nature. The only human being in whom this transformation could take place perfectly was the perfect man Jesus Christ. The main theme of John's Gospel is that faith in the person of Jesus makes a man partaker of the divine nature. This marvelous process of transformation takes place, first of all, in Jesus, but then also in those who are in Jesus Christ.

The fact that John says: "He himself was not the light" indicates that John the Baptist lived under the dispensation of the Old Testament. He himself was not "in Christ."

Subsequently, the word "light" is used as a name for Jesus Christ, just as "the Word" was earlier. Logos, "the Word," speaks of the divinity of Christ, "light" speaks of His humanity.

"The true light that gives light to every man was coming into the world." In as much as "the light" is a human being, all of humanity is related to Him. Nobody who is confronted with the Person of Jesus can deny this relationship. We know intuitively that in Him there is true life. The Bible gives us several illustrations of people who, without any apparent reasonable ground, left what they were doing, turned around, and followed Jesus. We think of Matthew. In the Gospel that bears his name, we read: "As Jesus went on from there, he saw a man named Matthew sitting at the tax collector's booth. `Follow me,' he told him, and Matthew got up and followed him."18 Philip and Nathanael followed Jesus spontaneously.19

Such seems to be the essence of all conversions. It is the gut feeling of recognizing truth and life that draws people to Christ. I know of no man who has decided on the basis of reasonable argumentation alone to follow Christ. It is only when this light shines on people and they understand that they come to Jesus.

This is, of course, not an automatic process. The light gives life, but there are cases on which the light shines on what is already dead. Then there is no reaction. We read the story in Mark's Gospel about Jesus' healing of the man with the shriveled hand. Jesus addresses the scribes and Pharisees who are the onlookers and He asks: "Which is lawful on the Sabbath: to do good or to do evil, to save life or to kill?" But they remained silent.20 This incident is rather representative of the unnatural reaction of the world to the coming of Jesus.

IV. The Rejection of Christ

1:9-11

"He was in the world, and though the world was made through him, the world did not recognize him." The fact that mankind did not recognize Jesus Christ is an indication that it no longer recognized its own origin and that it had abandoned its own nature. Sin goes against the very nature of man. Sin has caused mankind to forget where it comes from and where if belongs. This accounts for the tragedy of the rejection of Jesus by the people of Israel. His relationship with Israel was crystal clear. He came not only as a man among men but as Jew among Jews and He exemplified to them what they believed they already possessed themselves. Receiving Him, therefore, means simply acknowledging the truth that is in Jesus Christ. This involves, at the same time, denying the lie within ourselves. Acknowledgment of the truth gives us the key to conquer the lie.

V.

The Acceptance of Christ

1:12-13

The following verse focuses on the individual as opposed to "the world" and to the nation of Israel. John says: "Yet to all who received him, to those who believed in his name, he gave the right to become children of God." The Greek word translated "right" is exousia, which is derived from exestin, "it is right." It carries with it the sense of ability, privilege, force, capacity, competency, freedom. The KJV renders it variously with: "authority,

17 See The New Unger's Bible Dictionary 18 Matt. 9:9 19 See John 1:44-52 20 Mark 3:4

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Commentary to the Gospel according to John - Rev. John Schultz

jurisdiction, liberty, power, right, strength." Adam Clarke's Commentary comments on this verse with: "He who is made a child of God enjoys the greatest privilege which the Divine Being can confer on this side of eternity. Those who accept Jesus Christ, as he is offered to them in the Gospel, have, through his blood, a right to this sonship; for by that sacrifice this blessing was purchased; and the fullest promises of God confirm it to all who believe. And those who are engrafted in the heavenly family have the highest honor and dignity to which it is possible for a human soul to arrive. What an astonishing thought is this! The sinner, who was an heir to all God's curses, has, through the sacrifice of Jesus, a claim on the mercy of the Most High, and a right to be saved! Even justice itself, on the ground of its holy and eternal nature, gives salvation to the vilest who take refuge in this atonement; for justice has nothing to grant, or Heaven to give, which the blood of the Son of God has not merited."

This verse, apparently, not only speaks of the new birth in Christ; otherwise we would read: "All who received Him are children of God." The fact that God gives the exousia, the power, to become children of God indicates that God puts a certain authority in the hands of man. John speaks about more than what we become positionally. God not only gives us the right to the benefits of atonement and salvation, He gives us a key to becoming what we are meant to be. It is true that those who accept Jesus Christ receive life and, consequently, become partakers of the divine nature. But John does not speak here about this "once for all" experience. When we place "gave the right" and "become" next to "children of God," we understand that he refers to an acquired position, not a given one. In Leo Tolstoy's book War and Peace, the author describes how some members of the higher class of society in Russia were given government positions, not as a function but as a title. They were not expected to do any work but just to put their name to the post. To be a child of God is not merely a title; it is not positional but it is meant to be a revelation of the position. All the riches of a holy, healthy life that gives us, in the eyes of men the testimony of being a child of God are included in this verse.

Receiving Jesus Christ and believing on His name are parallel phrases. Believing is receiving. John speaks in Old Testament terms. The Name of Jesus stands for His character and His position. Matthew Henry's Commentary comments on this: "First, To be a Christian indeed is to believe on Christ's name; it is to assent to the gospel discovery, and consent to the gospel proposal, concerning him. His name is the Word of God; the King of kings, the Lord our righteousness; Jesus a Savior. Now to believe on his name is to acknowledge that he is what these great names bespeak him to be, and to acquiesce in it, that he may be so to us. Secondly, Believing in Christ's name is receiving him as a gift from God. We must receive his doctrine as true and good; receive his law as just and holy; receive his offers as kind and advantageous; and we must receive the image of his grace, and impressions of his love, as the governing principle of our affections and actions."

The next verse, however, does speak of the new birth. "Born of God," or procreated by God. The Greek text reads literally: "Which not of blood, nor of the will of the flesh, nor of the will of man, but of God were born." The Greek word used is egenne?theesan, which means, "to beget." The new birth is the basis, the beginning of the sonship of God. The two relate to each other as the bud of a tree to its ripe fruit.

VI. The Incarnation of Christ

1:14-18

"The Word became flesh." No greater statement was ever made in human language. The Apostle Paul calls this "the mystery of godliness." Writing to Timothy, he says: "Beyond all question, the mystery of godliness is great: He appeared in a body, was vindicated by the Spirit, was seen by angels, was preached among the nations, was believed on in the world, was taken up in glory."21 It means more than that God revealed Himself in a human body. God became man, totally and perfectly. The word "flesh" comprises the whole complex of the human being.

Vine's Expository Dictionary of Biblical Words says about the Greek word sarx: "sarx has a wider range of meaning in the NT than in the OT. Its uses in the NT may be analyzed as follows: (a) The substance of the body, whether of beasts or of men, 1 Cor 15:39; (b) the human body, 2 Cor. 10:3a; Gal. 2:20; Phil. 1:22; (c) by synecdoche, of mankind in the totality of all that is essential to manhood, i. e., spirit, soul, and body."

We will never be able to fully comprehend this. Carl Barth sees here a paradox of God who is faithful to Himself and who denies Himself at the same time. We have to remind ourselves of the fact that, apart from the corruption sin brought into the picture, man in himself is no unsuitable vehicle for God's revelation of Himself. Man was obviously created for this purpose. What is so amazing is that God sent "His own Son in the likeness of sinful flesh."22 The fact that, in doing so, God remained faithful to Himself means the salvation of the world.

"The Word ... made his dwelling among us." The Greek word translated with "made his dwelling" is eske?noosen. It is a form of the verb skenoo which means "to tent or encamp." The word is only found in John's

21 I Tim. 3:16 22 Rom. 8:3 (NKJV)

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