JOHN

Jesus the Son of God

    The special emphasis of John is the Deity of Jesus. Consists chiefly of Jesus' Discourses and Conversations. Gives things Jesus Said rather than things He Did. Schaff calls this Gospel the "Most Important literary production ever composed."

Author

    The Author does not identify himself till he comes to the end of the book (21:20, 24), where he states that he is the "disciple whom Jesus loved" ( 13:23 ; 20:2) , that is, John the Apostle, most intimate earthly friend of Jesus.

    Ancient tradition and unbroken subsequent opinion have recognized his authorship, till the rise of modern criticism. The same class of critics who deny the Virgin Birth of Jesus. His Deity, and His Bodily Resurrection, basing their hypothesis on an ancient vague mention of a certain John the Presbyter of Ephesus, have inferred that the author was not John the Apostle, but another John of Ephesus. This would undermine the value of the book as a testimony to the Deity of Jesus. The theory is based on such flimsy evidence and such obvious desire to discredit the book that it is not even entitled to serious consideration by Christian believers, and is mentioned here only because it is one of the pet propaganda of a certain school of present-day "scholarship."

John

    His father's name was Zebedee (Matthew 4:21). His mother seems to have been Salome (Matthew 27:56; Mark 15:40), who, by comparing John 19:25, seems to have been a sister of Mary the mother of Jesus. If so, John was a cousin of Jesus, and, being about the same age, must have known Him from childhood.

    John was a business man of some means. He was one of five partners in a fishing business that employed "hired servants" (Mark 1:16-20). Besides his fishing business in Capernaum, he had a house in Jerusalem (John 19:27), and was a personal acquaintance of the high'priest (John 18: 15, 16). 

    He was a disciple of John the Baptist (John 1:35, 40). If he was a cousin of Jesus, as seems implied in passages above cited, then he was kin to John the Baptist (Luke 1:36), and must have known of the Angelic announcements about John and Jesus (Luke 1:17, 32). So when John the Baptist appeared, crying that the Kingdom of Heaven was at hand. John the son of Zebedee was ready to take his stand with him.

    On the Baptist's testimony he became an immediate disciple of Jesus (John 1:35-51), one of the first five disciples, and returned with Jesus to Galilee (John 2:2, 11). Then, it seems, he went back to his fishing business. Later, probably about a year, Jesus called him to leave his business, and go about with Him. He was thenceforth with Jesus continually, and thus was an eyewitness of what is written in his Gospel.

    Jesus nicknamed him "Son of Thunder" (Mark 3:17), which seems to imply that he had a vehement, violent temper. But this he brought under control. The incident of forbidding the strange to use the name of Christ in casting our demons (Mark 9:38), and the desire to call down fire on the Samaritans (Luke 9:54), are interesting sidelights on his nature.

    He was one of the three inner circle disciples. And was recognized as the one closest to Jesus. Five times he is spoken of as the disciple "Whom Jesus Loved" (John 13:23; 19:26; 20:2; 21:7, 20). He must have been a man of rare qualities of character to thus attract the Companionship of Jesus.

    He and Peter became the recognized leaders of the Twelve, and, though utterly different in disposition, were generally together (John 20:2; Acts 3:1, 11;4:13; 8:14).

    For a number of years Jerusalem seems to have been his chief residence. According to well-established tradition, his later years were spent at Ephesus. Nothing is known of his activities or whereabouts in the interim. At Ephesus he lived to great age, and wrote his Gospel, three Epistles and Revelation.

    The Date of his Gospel is usually assigned to about A.D. 90. Some think that John originally wrote this Gospel much earlier, while he was still in Jerusalem, soon after the Resurrection, in Hebrew, and in later years, issued, in Greek, the Ephesian edition, which was the parent of all extant manuscripts.

Chapter 1:1-3. Eternity and Deity of Jesus

    Reminds us the opening words of Genesis. Jesus is called GOD and CREATOR. John is very positive that Jesus was a Personality existing from Eternity, and that He had a hand in the Creation of the Universe. In John 17:5  Jesus is quoted as referring to the "Glory He had with the Father before the World Was." Jesus is here called THE WORD. That is, Jesus was God's Expression of Himself to Mankind. Jesus was God. Jesus was Like God. Jesus is God's Message to Mankind.

Chapter 1:4-14. Jesus the Light of the World 

    Jesus said this again and again (8:12; 9:5; 12:46). It is one of the keynotes in John's Thought about Jesus (1 John 1:5-7). It means that Jesus, as Light of the World, is the One who makes clear the Meaning and Destiny of Human Existence.

Chapter 1 :14-18. The Incarnation

    God became a Man in order to win man to himself. God could have made man with an instinct to do His will; but he chose rather to give man the power to decide for himself his attitude toward his Creator. But God is a spirit; and man is hedged in by the limitations of a material body, and has scant conception of what a Spirit is. So, the Creator came to his creatures in the form of one of them to give them an idea of the kind of being He is. God is like Jesus. Jesus is like God.

"Son of Mon"

    This was Jesus' favorite name for himself. It occurs about 70 times in the Gospels: Matthew, 30 times, Mark, 5, Luke, 25, John, 10.

    It was used in Daniel 7:13, 14, 27 as a name of the Coming Messiah. Jesus' adoption of it is thought to have been equivalent to a claim of Messiahship.

    Also, it suggests that Jesus rejoiced in his experience as God in human form, sharing the life of mankind. He carried the title with him to heaven (Acts 7:56; Revelation 1:13; 14: 14).

    Ezekiel was thus addressed about 90 times (Ezekiel 2:1, 3, 6, 8 etc), implying the lowliness of man compared to God.

Jesus' World

    Although a citizen of the universe, familiar with the infinite depths of stellar space, yet his earthly life was spent in a very limited circle, howbeit a strategically important circle. Palestine was the junction of three continents, lying between the Mediterranean Sea and the Great Arabian Desert, meeting place of the world's highways. In Jesus' day, it consisted of four divisions, all under the control of Rome:

    Judea, the south part, stronghold of Jewish conservatism.

    Galilee, the north part, with large admixture of Greek population.

    Samaria, in between, a hybrid race, partly of Jewish blood.

    Perea, east of lower Jordan, with many prosperous Roman cities.

    Herod ruled Galilee and Perea. Pilate ruled Judea and Samaria.

    Alexandria, second city of the Roman Empire, was 300 miles to the southwest. Antioch, third city of the Roman Empire, was 300 miles to the north. Along the Palestinian coast, and through Galilee, passed the commerce and armies of the world. Aside from his childhood flight to Egypt, there is no record of his going more than 70 miles away from Nazareth. Jerusalem on the south, Sidon on the north, Decapolis and Perea on the east, were the limits of his known travels.

    Galilee. Its population was estimated by Josephus at 1,000,000. It was covered with rich Greek cities. It was a center of world culture. Its Roman capital, and royal residence of Herod, was Sepphoris, only 4 miles from Nazareth.

Chapter 1:19-34. John's Testimony

    After brief statements about the Deity of Jesus, his Pre-Existence and Incarnation, John's Gospel, passing over Jesus' Birth, Childhood, Baptism and Temptation, starts with this testimony of John the Baptist before the Committee from the Sanhedrin as to the Deity of Jesus. 

    This was at the close of the Forty Days' Temptation. It is nowhere stated that Jesus returned from the Wilderness Temptation to the Jordan where John was baptizing. The three Synoptics pass directly from the Temptation to the Galilean Ministry (Matthew 4:11-12; Mark 1:13-14; Luke 4:13-14). But the three successive "morrow's"

(29, 35, 43), followed by the "third day" (2:1), for his arrival in Galilee, make it evident that Jesus went back from the wilderness to the place where John was preaching before departing for Galilee.

    "The Prophet" (21), a prophetic name of the Messiah, and so generally understood by the people in Jesus'day (John 6:14).

    Note John's profound humility in his devotion to Christ (27)- not worthy even to untie his shoe latch. This is so noteworthy that it is recorded in all four Gospels (Matthew 3:11; Mark 1:7; Luke 3:16). What a boon to the world if all preachers could exhibit the same humble adoration of the Lord whom they preach!

Chapter 1:35-51.  First Disciples

    There were five of them: John, Andrew, Simon, Philip and Nathanael. They had been prepared by the preaching of John the Baptist, and all five later became Apostles. This was one of the contributions of the Baptist's ministry to the work of Christ. Temporarily, however, they went back to their regular occupations. About a year later they were called to follow Christ continuously. (See note under Matthew 10.)

    John the Apostle is assumed to be the unnamed disciple (40). If he was a cousin of Jesus (see introductory note to this Gospel), then he must already have known Jesus before this.

    The "tenth hour" (39), was 10 A.M. John uses Roman time, like ours, counted from midnight or noon (4:6; 19:14).

    Simon, being a business partner of John, may already have known Jesus personally, but nor that he was the Messiah till now at the Baptist's John public proclamation. The fact that Jesus gave Simon a new name at this, their first recorded meeting, seems to indicate that Jesus already had him in mind for the Apostleship.

    Nathanael was converted by the majesty of Jesus' person (46-49). Jesus' statement about angels (51), marks HIM as the connecting highway between earth and heaven (Genesis 28:12).

Personal Appearance of Jesus

    There was something in Jesus' bearing that had an instant effect on Nathanael (1:49). No hint of Jesus' personal appearance is given in the New Testament. The earliest legendary description dates from the 4th century. It his an apocryphal letter ascribed to Publius Lentulus, a friend of Pilate, written to the Roman Senate. It is not authentic. In part it is as follows:

"In this time appeared a man endowed with great powers. His name is Jesus. His disciples call him the Son of God. He is of noble and well-proportioned stature, with a face full of kindness, and yet firmness, so that beholders both love him and fear him. His hair is the color of wine, straight and without lustre, but from the level of the ears curling and glossy. His forehead is even and smooth, his face without blemish, and enhanced by a tempered bloom, his countenance ingenuous and kind. Nose and mouth are in no way faulty. His beard is full, of the same color as his hair; his eyes blue aid extremely brilliant. In reproof and rebuke he is formidable in exhortation and teaching, gentle and amiable of tongue. None have seen him to laugh, but many, on the contrary, to weep. His person is tall, his hands beautiful and straight. In speaking, deliberate, grave, little given to loquacity; in beauty surpassing most men,"

    There are other traditions. One, that he was erect and handsome. Another, that he was stoop-shouldered and ugly. Whatever his personal appearance, there must have been something about his countenance and bearing that was Majestic, Commanding, Divine. The fore-gleam in the 53rd chapter of Isaiah hints an unattractive appearance,

but it probably refers to his lowly manner of life for one who was to be a King, rather than his personal appearance.

    Being a carpenter, he must have had considerable physical strength. Speaking so effectively to vast multitudes in the open air, we imagine he must have had a powerful voice. From his discourses, conversations end teachings, we think of him as being always under control, never in a hurry, in perfect poise, slow and majestic in all his movements. There are hints that he had a sense of humor.

Periods in Jesus' Life

    There are certain periods in Jesus' life into which may be grouped all that is told of him:

• His Birth and Childhood.

• His Baptism, Temptation, and Beginning of Public Work.

• His Early Judean Ministry, 8 months.

• His Galilean Ministry, about 2 years?

• His Perean and Later Judean Ministry, about 4 months?

• His last Week

• His Post-Resurrection Ministry. 

Chapter 2:1-11. Water Made Wine

    Cana was about 4 miles northeast of Nazareth. Nathanael was of Cana (21:2). He did not have a very high opinion of his neighbor town Nazareth (1:46). The marriage, evidently, was in the home of some friend or relative of either Jesus or Nathanael.

    "Woman" (4), was a title of respect in the usage of that day. Jesus used it again, on the cross, at a time when there could have been no possible savor of disrespect (19:26). The point of his remark seems to be: "Suppose the wine is gone, what have I to do with it? It is not my affair. My time to work miracles has not yet come." Probably he had just told her of the new miraculous powers bestowed upon him by the descent of the Holy Spirit at baptism. See note on his Temptation, Matthew 4: 1-10. She saw in the situation an opportunity for him. While he did this miracle at her suggestion, his "hour" (4), for the general use of his miraculous powers came about four months later, at the official beginning of his public ministry in Jerusalem at Passover time (13).

    "Two or three firkins" (6). A firkin was about 8 gallons. The stone jars were about the size of half a barrel.

    Significance of this miracle: Jesus had just submitted himself, for forty days, to every suggestion Satan was capable of offering, as to how he should use his miraculous powers, and had steadfastly refused to use them for his own personal need. Then from the wilderness directly to the wedding. And though his subsequent miracles were wrought largely to relieve suffering, this first miracle was done at a wedding feast, on a festive occasion, ministering to human joy, making people happy, as if Jesus wanted to announce, right at the start, that the religion which he was now introducing into the world was no religion of asceticism, but a religion of natural joy. It was Jesus' blessing on marriage.

    "Beginning of miracles" (11). This was Jesus' first miracle. The fabulous and silly tales, in the Apocryphal writings, about his childhood miracles are sheer fabrications.

    "Manifested his glory" (11), as Creator (1:3, 14). The miracle involved a speeding up process which required actual creative power. (See note on Jesus' Miracles, Mark 5:21-43.)

Chapter 2:12. Brief Sojourn in Capernaum

    This was a sort of family visit, including his mother and brothers, probably to the home of John or Peter to lay plans for his future work. About a year later Capernaum became his main residence. He did no more miracles in Galilee till after his return from the Judean Ministry (4:54).

The Early Judean Ministry, 2:13 to 4:3

    This is told only in John's Gospel. It lasted 8 months, beginning at Passover time (2:13), April, and ending "four months" before harvest (4:3, 35), December. It includes Cleansing of Temple, Visit of Nicodemus, and Ministry by the Jordan.

Chapter 2:13-25.  Jesus Cleanses the Temple

    Evidently there were two Cleansings, three years apart: this, at the beginning of his public ministry (note the word "after," 3:22); the other, at the close, during his Last Week (Matthew 21:12-16; Mark 11:15-18; Luke 19:45-46). In this, he drove out the cattle; in the other, he drove our the traders. In this, he called the Temple "a house

of merchandise"; in the other, "a den of robbers."

    From his previous visits to Jerusalem, like Luther in Rome, he had, no doubt. already become appalled at the unspeakable godlessness of the hierarchy that ruled in the name of God. The formal opening act of his public work, which he intended as a sign to the nation that he was the Messiah, (for so it was expected, Malachi 3:1-3), was

in open and utter defiance of the ruling clique, whose antagonism was immediately aroused, and which Jesus seemed never to care to pacify. Thus he began his ministry, and thus he closed it.

    There must have been something very majestic in Jesus' personal appearance, or, more likely, it may have been through his miraculous power, that a lone stranger, with only a scourge in his hand, could have cleared and held control of the Temple area, so that (the second time) not even a vessel could be carried through (Mark 11:16). Even the police were cowed into silence.

    What was it that was so displeasing to Jesus in the Temple? They were profiteering to such en extent that the whole service of God had been Commercialized and Scandalized, inside the sacred area which had been dedicated to other purposes. (See further under Matthew 21:12-17.)

    The Temple, built by the Herods, of marble and gold, was magnificent beyond imagination. Surrounded by four courts, on lower successive levels: for priests, Israel, women, Gentiles. Bordered by covered colonnades, with pillars of whitest marble, each 40 feet high and made of a single stone. That on the east was called Solomon's Porch, where the traders were. The whole area surrounded by a massive wall, 1000 feet on each side, about the size of four average city blocks.

    Miracles (23). Jesus had done only one miracle in Galilee, up to this time (2:11; 4:54). But now, along with the opening of his campaign by the spectacular demonstration in the Temple, he wrought such an abundance of miracles, that many were ready to accept him as Messiah, But he knew too well what they expected of the Messiah.

Chapter 3:1 -21. Nicodemus

    The Cleansing of the Temple, and accompanying miracles, had made a deep impression on the city. Nicodemus, a Pharisee and one of the Sanhedrin, influential, cautiously seeks a private interview with Jesus. He is interested, but desires to satisfy himself as to Jesus' claims. To what extent he believed we do not know. Two years later he took Jesus' part in the council (7:50-52). Later, he and Joseph, another member of the Council, buried Jesus (19:39). He was a secret disciple in the formative days of his faith, but later he was willing openly to share with Jesus the shame of his cross. His coming out of the shadows in the hour of Jesus' humiliation, when even the

Twelve had fled to cover, risking his own life in that tender final ministry, is one of the noblest incidents of Scripture. He surely atoned for his original inclination to secrecy, especially considering he was a member of the Sanhedrin, right in the very heart of the

enemies' camp.

    The "New Birth" that Jesus was talking about is not merely a metaphor, but an actual reality, resulting from the impregnation of the human heart by the Spirit of God (see Romans on 8:1-11). Nicodemus, no doubt, shared the common notion that the Messiah's kingdom was to be a political kingdom in which his nation would be feed from Roman domination. Jesus tries to tell him of its personal spiritual nature, so different from what was in Nicodemus' mind, that Nicodemus did not know what Jesus was talking about. He just could not see how he, a good man, a genuine Pharisee, one of the

rulers of the Messianic nation, would not be welcomed into the Messianic Kingdom with open arms, just as he was. He just could not take it in that, instead, he would have to entirely re-construct his ideas and himself.

    "Be lifted up" (14). This is an announcement, at the opening of Jesus' ministry, that the Cross would be his Messianic throne. It is a reference to the brazen serpent to which those who had been bitten looked and lived (Number 21:9), meaning that the "new birth," of which he had just been speaking, into eternal life, would come by

virtue of his death. It suggested the beloved John 3:16.

Chapter 3:22-36. Jesus' Ministry in the Lower Jordan

    This was in the same region where he had been baptized. Meantime, John had moved further up the Jordan, about 40 miles, to a place called Aenon. Both men were preaching the same thing: The long-foretold kingdom of Heaven is at hand. Soon Jesus had a wider following than John, because of His Miracles, and because He was the Messiah whom John proclaimed, and had a more Commanding Personality.

    After 8 months John was imprisoned (Matthew 4:11); the rulers at Jerusalem were taking notice (John 4:1); it began to look as if it might be dangerous for Jesus to continue in that region; and, lest he be cut off prematurely, before his work was completed, he withdrew to Galilee.

    That this period was 8 months is indicated thus: it began about Passover time (April, John 2:13; 3:22); it closed "four months to harvest" (December, John 4:35).

Chapter 4:1 -42. The Samaritan Woman

    Jesus returned to Galilee through Samaria, instead of the more common route up the Jordan valley, possibly for prudential reasons. Samaria was outside Herod's jurisdiction, ll'ho had just imprisoned John. Jesus was only passing through. His conversation with the Samaritan woman was only incidental. It is one of the most beautiful, delightful and helpful things in the story of Jesus' life.

    Samaritans of an alien race, had been planted there by the Assyrians, 700 years before (II Kings 17:6, 24, 26, 29; Ezra 5:1, 9, 10), and had accepted the Pentateuch. They were expecting the Messiah to make Samaria, not Jerusalem, his seat of government.

    Jesus was being eyed with suspicion by the rulers of his own nation. But here the despised Samaritans received him gladly. One of the ever-recurring contrasts of the Gospels is the repudiation of Jesus by the religious custodians of his nation, and his acceptance by the outcast. sinners and common people.

    Jacob's Well is still there, 100 feet deep, 9 feet in diameter. Ir is one of the few places where an exact spot connected with the story of Jesus can be identified.

    "Sixth hour," Roman time, like ours, 6 P.M.

    This visit of Jesus laid the groundwork for the hearty reception of the Gospel by Samaritans a few years later (Acts 8:4-8).

Chapter 4:43-54. The Nobleman's Son

    Cana was 4 miles northeast of Nazareth. It was the home of Nathanael, and the place where, a year earlier' Jesus had wrought his first miracle (John 2:1-11).

    The Nobleman was one of Herod's officials, in Capernaum. Capernaum was 15 miles northeast of Cana. This miracle was performed by word of mouth on a person 15 miles distant. "Second sign" (54), means second in Galilee. He had done miracles in the meantime in Jerusalem (John 2:23).

    Following this miracle,  seems to have been the time when Jesus went back to Nazareth (Luke 4:16-30). The healing of the nobleman's son in Capernaum was what  the inhabitants of Nazareth had heard of and wanted Jesus to repeat in his own city (Luke 4:23).

Chapter 5. A Sabbath Miracle at Jerusalem

    This was during a Feast (1). It is not stated which Feast. The Feasts which the Jews observed in Jesus' day, and which Jesus, no doubt, attended regularly, were:

•  Passover. (April) Exodus 1,400 years before.

• Pentecost. (June) 50 days later. Celebrating Giving of Law.

• Tabernacles. (October). Celebrating ingathering of harvests.

• Dedication. (December). Started by Judas Maccabaeus.

• Purim. (Shortly before Passover). No mention. of it in Gospels.

    Jesus had returned to Galilee in December, about the time of the Feast of Dedication. The Feast next following would be Purim. Next was Passover, which is quite generally accepted as the time of this visit. 

    A year before Jesus had cleansed the Temple, as an introductory sign that he was the Messiah. This time he works a Sabbath miracle, for the purpose, it would seem, of violating their ideas of the Sabbath, in order to get attention of the rulers, so as to give his claims of Deity the fullest  possible publicity in the nation's capital. It gave him a hearing for a detailed explanation of his claims, and resulted in the Sanhedrin's determination to kill him  (18), which it took them two years to bring about.

    The Pool of Bethesda, traditionally, was located just north of the Temple. But some scholars identify it with what is now called the Virgin's Pool, just south of the Temple, which is still an intermittent spring.

    Jesus referred to this miracle, and their determination to kill him, a year and a haft later. It was one of the main contentions of his enemies (John 9:14; Luke 13:14). For healing the man with the withered hand on the Sabbath they planned to kill him (Mark 3:6). Jesus called them inconsistent in circumcising on the Sabbath while objecting to his healing on the Sabbath.

    The only recorded instance of Jesus' "anger" is at their objecting to his healing on the Sabbath (Mark 3:5). except that it is recorded that he was "moved with indignation" at the disciples trying to keep children from him (Mark 10:14).

Healings on the Sabbath

Seven are recorded, as follows:

1. A Demoniac, in Capernaum (Mark 1:21-27).

2. Peter's Mother in law, in Capernaum (Mark 1:29-31).

3. An Impotent Man, in Jerusalem (John 5:1-9).

4. Man with Withered Hand (Mark 3:1-6).

5. Woman Bowed Together (Luke 13:10-17).

6. Man with Dropsy (Luke 14:1-6).

7. Man Born Blind (John 9:1-14).

Chapter 6. The Feeding of the 5,000

    This is the only one of Jesus' miracles told in all four Gospels (Matthew 14:13-33; Mark 6:32-52; Luke 9:10-17).

    The place was on the northeast shore of the Sea of Galilee. A spot two miles southeast of the Jordan entrance fits the description.

    The time was Passover (6:4), one year before Jesus'death, when the passing multitudes were on their way to Jerusalem. Jesus himself did not go to Jerusalem this Passover, because on his previous visit they had formed a plot to kill him (John 5:1, 18). Ir was probably the first Passover he had missed going to Jerusalem since he was 12. He celebrated it by working one of his most marvelous miracles for the Passover-bound multitudes.

    Notice Jesus' love of order; he made the people sit down in companies of 50's and 100's (Mark 6:39-40), probably arranged around him in a circle or semi-circle.

    Notice, too, that he was not wasteful. He commanded that the left-overs be gathered up (12-13).

    The miracle made a telling impression. The people wanted to enthrone him as king immediately (14-15).

    Jesus Walks on the Water (16-21). This was in the "fourth watch" (Mark 6:48), after three in the morning. Jesus had spent most of the night alone in the mountain (Mark 6:46).

    The disciples.were rowing to Capernaum (John 6:17), by way of Bethsaida (Mark 6:45). Bethsaida was at the Jordan entrance. Capernaum was about five miles southwest of the Jordan entrance.They were hugging the shore, because of the storm.

When Jesus appeared they were ''25 or 30 furlongs" our, that is, about 3 or 4 miles, half way across.

    When Peter saw Jesus walking on the water he wanted to do it too. Dear, lovable, impetuous Peter! But he began to sink. Then Jesus chided him for his lack of faith. To us it seems that Peter had a good deal of faith, to even try it-a good deal according to man's way of looking at things, but in Jesus' eyes so little.

    Jesus' Discourse on the Bread of Life (22-71). Jesus had worked this mighty miracle as a setting for a plain talk on his true mission in the world.

    While he had spent much time ministering to men's bodily needs, the real purpose of his coming into the world was to save men's Souls. When he told them that they began to lose interest. As long as he fed their bodies they thought he was great. They wanted him to be their king.

    It seems that the people generally were expecting the Messiah to bring in a social order in which men could get their bread without working. It would have been just wonderful if they could have had a king-who would every day feed them miraculously, as he had done the day before, as Moses had given the daily manna.

Chapter 7. Jesus again at Jerusalem

    This was at the Feast of Tabernacles (October), a year and a half since he had been there, six months before his death.

    On his previous visit he had healed a man on the Sabbath, and announced to the rulers that he was the Son of God (John 5:18), for which they laid plans to kill him. He remained away during the intervening Passover (John 6:4).

    But now his work was drawing toward a close, and he again went to the capital of his nation to further present his claim that he was sent from God. However, the time for his death was not yet fully come. Knowing their plan to kill him (for it was generally known, 7:25), he made the journey incognito, till he appeared in the midst of the Temple multitudes. Then he opened his address by referring to their plot to kill him (7:19-23).

    When the rulers heard it they sent officers to take him. But the officers somehow were awed by his presence. And he went ahead with his message from God.

The Deity of Jesus

Jesus is called "The Son of God" in all four Gospels:

Matthew 3:17; 4:3, 6; 8:29; 14:33; 16:16; 17:5; 26:63; 27 :54.

Mark 1:1; 1:11; 3:11; 5:7; 9:7; 14:61, 62.

Luke 1:32, 35; 3:22; 4:41; 9:35; 22:70.

John 1:34; 1:49; 3:16, 18; 5:25; 9:35; 10:36; 19:7; 20:31.

    Jesus called himself "The Son of God" (John 5:25); "making him self equal with God" (John 5:18). Three times Jesus categorically said "I am THE SON OF GOD,, (Mark 14:61-62; John 9:35-37; 10: 36).

    Jesus repeatedly. used expressions about himself that can be predicated only of Deity:

• • "I am the Truth" (John 14:6).

  • "I am the Way" (to God) (John 14:6).

  • "I am the door; by .Me if any man enter in he shall be saved, and shall go in and our, ind shall find pasture" (John 10:9).

  • "No one can come unto the Father but by Me,, (John 14:6).

  • "I am the Bread of Life,, (John 6:35, 38).

  • "I am the Life" (John 11:25; 14:6).

  • "I am the Resurrection" (John 11:25).

  • "He that believes on Me shall Never Die" (John 11:26).

  • "I am the Messiah" (John 4:25-26).

  • "Before Abraham was I am,, (John 8:58). This is an amazing statement, beyond the reach of finite conception, eliminating the passage of time, and resolving the past and future into one Eternal Now. 

  • "Father, glorify Me with the glory I had with Thee before the world was" (John 17:5). A clear recollection of his pre-incarnation existence.

  • "He that has seen Me has seen the Father" (John 14:9). 

  • "I and the Father are one" (John 10:30). 

  • "All Power on earth and in heaven had been given unto me" (Matthew 28: 18).

  • "l am with you always, even to the end of the world" (Matthew 28:20).

Who else could have said such things about himself? Of whom else could we say them?

• • Mark called Jesus "The Son of God" (Mark 1:1).

  • John called Jesus "The Son of God,' (John 3:16, 18; 20:31).

  • John the Baptist called Jesus "The Son of God"(John 1:34). 

  • Nathanael called Jesus "The Son of God" (John 1:49).

  • Peter called Jesus "The Son of God" (Matthew 16:16).

  • Martha called Jesus "The Son of God', (John 11:27).

  • The Disciples called Jesus "The Son of God" (Matthew 14:33).

  • Gabriel called Jesus "The Son of God" (Luke 1:32, 35).

    GOD HIMSELF called Jesus His Own "BELOVED SON" (Matthew 3:17; 17:5; Mark 1:11; 9:7; Luke 3:22; 9:35).

    Evil Spirit called Jesus "The Son of God" (Matthew 8:29; Mark 3:11; 5:7; Luke4:41).

It was commonly recognized that he made the claim:

• • "If you are the Son of God" (Matthew 4:3, 6).

  • ''Of a truth you are the Son of God" (Matthew 14:33).

  • "If you are Son of God come down from cross" (Matthew 27:40).

  • "He said 'l am the Son of God"' (Matthew 27:43).

  • "'Truly this was the Son of God" (Matthew 27:54).

  • "He made himself the Son of God" (John 19:7).

    The Old Testament prophets foretold his Deity: "His name shall be called Mighty God, Everlasting Father" (Isaiah 9:6). "This is the name whereby He shall be called, God our Righteousness" (Jeremiah 23:6; 33:16), "In that day the house of David shall be as God" (Zechariah 12:8).

    The "Rock"on which Jesus said He would build his church (Matthew 16:18), was the truth that He is the Son of God.

    Jesus is Himself called "God" (John 1:1; 10:33; 20:28; Romans 9:5; Colossians 1:16; 2:9; I Timothy 1:17; Hebrews 1:8; I John 5:20; Jude 25).

    Thus, neither Jesus himself, nor the Scriptures, leave any possible doubt as to the nature of Jesus' Person. Why not accept the record just es it is? If he was only a good man, he can do nothing for us, except to set us an example. If he was really God, he can be to us a Saviour as well as an example.

Chapter 8:1-11. The Woman Taken in Adultery

    There are three instances of Jesus' dealings with women who had made a misstep: This one; the sinful woman of Luke 7:36-50; and, the Samaritan Woman (John 4:18). In all three Jesus was exceedingly considerate. (See under Luke 15.)

    The language of verse 7 may imply that Jesus knew that the men who were accusing the woman were themselves guilty of the very thing of which they accused her.

Chapter 8:12-59. Jesus Continues Discourse on His Deity

    His categoric and amazing statements about Himself infuriated the rulers, and they attempted to mob him (59). Aside from the statements on the preceding two pages, Jesus made other claims for himself approximating Deity.

• • "l am the Light of the world" (John 8:12). 

  • "l am the good Shepherd" (John 10:11).

  • ''You are of this world, I am not of this world. You are from beneath. I am from Above" (John 8:23).

  • "Your father Abraham rejoiced to see my day, and he saw it, and was glad" (John 8:56).

  • "Moses wrote of Me" (John 5:46).

  • "Search the Scriptures; you think that in them you have eternal life, and they bear witness of me" (John 5:39).

  • "The Father, he has borne witness of me" (John 5:37).

  • "The works which the, Father has given me to do, the very works that I do, bear witness of me" (John 5:36).

  • "If I had not done among them the works which none other did, they had not sin" (John 15:24).

  • "Except you believe that I am he, you shall die in your sins" (John 8:24).

  • "Blessed are your eyes, for I say unto you many kings and prophets desired to see the things that you see, but did not see them, and to hear the things you hear, but did not hear them" (Luke 10:23-24).

  • "The queen of Sheba came from the ends of the earth to hear the wisdom of Solomon. A greater than Solomon is here. The Ninevites repented at the preaching of Jonah. Here is a greater than Jonah" (Matthew 12:41-42).