John 1

Chapter 1. Scope and Characteristics of the Gospel of JohnThe apostle himself expressed his special object in writing this gospel: “But these are written that you may believe that Jesus is the Christ, the Son of God, and that by believing you may have life in his name” (John 20:31). Its Text and Theme

1. First, then, we may expect in it a revelation of Jesus in His twofold character as Christ and as the Son of God. It is not so much a record of the facts of His life, although based upon them and presenting many new facts of great importance, as it is a revelation of His divine and Messianic character, and the summing up of the testimony concering Him would be likely to produce a conviction of His divinity in the minds of men. And even more than all these testimonies, it is an unfolding of His higher nature from the Lord’s own consciousness, as expressed in His wonderful discourses, and as apprehended by the love and instinct of John and reproduced in these pages as a heart picture of his Master’s inmost life and being. Next, we may expect, along with this, a revelation of “life in his name” as the blessed experience of those knowing and believing on Jesus as the Christ and the Son of God. This word life is perhaps the most prominent keynote both in the Gospel and Epistles of John. Christ is the Life. Salvation is life. Not our acts, nor even ideas, are recognized in these pages as constituting our highest self; but that new and divine life which we receive from Jesus Christ through the Holy Spirit in our spirits, which He imparts even to our bodies from His own risen and glorified humanity, and which is to be consummated in the perfected physical and spiritual life of the resurrection. The two great themes, therefore, in John are, Jesus Himself the Son of God, and life in His name. Style
2. The style is direct and personal, and the pictures he gives are evidently those of an eyewitness. He speaks of persons, places and incidents with the precision of vividness. Notice for example his reference to Cana of Galilee, Bethany beyond Jordan, Ephraim near the wilderness; the city of Samaria, called Sychar, the allusions to the temple and its feasts; the treasury, Solomon’s porch and the custom of pouring out water and lighting the lamps in the temple courts at the time of the feasts; the explicit reference to details of conversations, titles, etc., as in the picture of the calling of the first disciples (John 1); the conversation with Philip about the bread (John 6:5), and the conversation of Philip and Andrew about the Greeks who came to see Jesus (John 12:21); the coming of Nicodemus by night (John 3:2); the vivid picture of the interview at Sychar with the woman of Samaria, the very hour of the interview is mentioned, as it is with the healing of the nobleman’s son (John 4:6 and John 4:52); the six water jars (John 2:6); the five loaves and two fishes (John 6:9), the thirty-eight years of sickness (John 5:5); the pool of Bethesda with its exact location by the sheep gate (John 5:2); the pool of Siloam with its interpretation, “Sent” (John 9:7); the place called Golgotha “near the city” (John 19:17, John 19:20); the pavement or raised platform in the hall of judgment, named Gabbatha (John 19:13); all these and many other such allusions reveal the hand and presence of a personal witness and a direct observer, and all the scenes and incidents move before us like a living scene. Incidental
3. Although the Gospel of John is the most didactic and spiritual of all the gospels, yet all the discourses in it grow out of living facts and incidents and are vividly connected with them in the mind and picture. Even the testimony of John in the first chapter rises out of the disputations of priests and Levites. The profound discourse of the third chapter, concerning the new birth, is vivified by the midnight scene and the interesting conversation with Nicodemus. The abstruse address of the fifth chapter grows out of the healing of the impotent man. The sixth chapter is enlivened by the constant allusion both to the recent miracle of the multiplied bread and also the Passover now being observed at Jerusalem. The sublimest utterances of the seventh chapter are directly called forth by the striking ceremonies of the Feast of Tabernacles going on at the time. His discourse on the light of the world (chapters 8 and 9) is illumined by the figure of the suspended lamps in the court of the temple, and illustrated by the healing of the blind man in Jerusalem as he passes out. The picture of the Good Shepherd (chapter 10) grows out of false shepherds just given in chapter 9. The profound address of his approaching death (chapter 12) is suggested by the previous resurrection of Lazarus and the incident of the coming of certain Greeks. In chapter 13 He teaches His disciples love: first, by washing their feet, and second, by interpreting and crystallizing the act in the new commandment which He gives them. The address of chapter 15 grows out of their passing the temple vine or the vineyards by the wayside; and the parting lessons of service which He gives to Simon and the other disciples are suggested and emphasized by the beautiful miracle of the draught of fishes. Thus the entire gospel is a living panorama as well as a divine oratorio. Personality
4. Personal character is very vivid in the Gospel of John. More than any other of the gospels it is a portraiture of persons, and the pictures stand out with graphic distinctness and strongly marked individuality. First, we have the picture of the Baptist himself, and his unselfish and lofty testimony to Christ, even at the loss of his own disciples. Then follow the vivid sketches of Andrew, John, Simon, Philip and Nathaniel. Nowhere do we get the personal view of Andrew, Philip and Nathaniel which we find in this gospel. The marriage scene in Cana brings out the personality of Jesus’ mother and her relation to Christ. In the strongest light the portrait of Nicodemus is drawn, and the woman of Samaria stands before us like a photograph, and we can see not only her figure as she stands with her empty water jar, but can also read her very heart in the strong light of the Master’s searching glance. The nobleman of Capernaum, the impotent man at Bethesda and the blind man (chapter 9) are unmistakable in their personality. How different Martha seems in this gospel from the picture in Luke, as we see her bravely struggle up to the faith which should claim her brother’s resurrection. How lifelike the tears of Mary as they mingle with the Master’s, and how real the scene as she poured out her grateful love in the anointing at Bethany, understanding alone of all His friends the meaning of His approaching death. What an awful picture chapter 13 gives us of the betrayer, as he goes out in the night with the fearful words ringing in his ears, “What you are about to do, do quickly” (John 13:27). How the character of Nicodemus grows, until the timid inquirer has become the bold confessor. How strongly marked the personality of Christ’s enemies, Caiaphas even predicting His death, and the Pharisees using His inspired words to justify their malignant hate and murder. What a look into Peter’s heart John has given us, and what an awful shadow rests upon that judgment hall as Jesus looks down into Pilate’s soul and bears witness to him, while the message comes from his very wife which deepens his superstitious fear, and the Roman governor becomes the real criminal before the power of his conscience and his Lord. What can equal the garden scene where Mary Magdalene meets her risen Lord, and the love of the Master and the disciple expresses itself in two brief words of mutual recognition, “Mary” and “Rabboni” (John 20:16). And how full of vividness and instructiveness are the touches which from time to time reveal to us the ardent but despondent heart of Thomas, until at last the picture culminates in the resurrection scene, unfolding to us exquisitely the workings of unbelief, the triumph of faith, and the marvelous grace, as well as the unmistakable reality of the risen Christ. The last two pictures of Simon and his restoration and John himself are exquisite. We see his modest yet bold and childlike love, nestled on the bosom of Jesus, yet nameless in his own gospel, and lost in the love of Jesus, like the beautiful painting of Raphael, entitled John on Jesus’ Breast, where we see a head buried on the bosom of Jesus but the face is unseen, while over it there bends the tender and glowing countenance of his loving Lord. Symbolism
5. Throughout the entire gospel we have a succession of impressive symbols, most of them drawn from the Old Testament. The tabernacle becomes the type of the incarnate Christ. “The Word was made flesh and tabernacled among us” (John 1:14, author’s translation). The lamb of the Passover becomes the figure of “the Lamb of God, who takes away the sin of the world” (John 1:29). The descending dove represents the Holy Spirit (John 1:32). The ladder of Jacob (Genesis 28:12) shines out in full Messianic meaning in the words of Jesus to Nathaniel (John 1:51). The marriage scene at Cana points forward to the whole purpose of Christ’s coming, and suggests the glorious figure which John plainly brings out (John 3:29), as the anticipation of the marriage of the Lamb. The temple becomes the type of His body and of His Church (John 2:19). The water of Sychar’s well suggests the fountain of salvation (John 4:14). The harvest fields of Samaria summon to spiritual work and its glorious recompense (John 4:35-38). The feeding of the five thousand (John 6:5-13) suggests the ancient symbol of manna, and both lead on to the higher teaching of Himself as our Living Bread (John 6:35). The waters of Siloam, as they are poured out upon the altar, suggest the smitten Rock of Horeb, and both are applied by the Lord to the living water, which they that believe in Him shall receive and be able to give to others, as rivers of living water (John 7:37-38). The temple lamps recall the pillar of cloud and fire (Exodus 13:22) and are used to proclaim the glory of Jesus as the true Light of the world (John 8:12). The ancient figure of the shepherd is adopted by the Lord, and applied to Himself and His flock (John 10:11). The kernel of wheat becomes the parable of death and resurrection, in relation to Jesus and His disciples (John 12:24-26). The washing of the disciples’ feet (John 13:4-5) may be an allusion to the ancient laver; but, at least, it becomes a symbol of spiritual cleansing. The golden vine carved on the temple gate or perhaps the vineyards around Jerusalem, sets forth the deep spiritual teachings of the Christ-life (chapter 15). The familiar Old Testament figure of a travailing woman illustrates the birth pains of the new dispensation (John 16:21). And the figure of the shepherd is repeated in the closing chapter and transferred from the chief Shepherd to the apostolic ministry, as the Master commits the care of His little flock to His disciples (John 21:15-17). Thus the entire gospel is alive with shining emblems, unfolding the glory and the grace of Jesus in the light, both of nature and of Scripture, and all things in earth and heaven are made tributary to the revelation of Jesus. Someone has described a drinking fountain in Germany, where, every morning or noon, the villagers throng to enjoy the flowing water as it pours through numerous statues, the figures representing all the forms of human life. The farmer drinks from the fountain adorned with figures of waving grain, from which are traced the words, “I am the bread of life” (John 6:35). The shepherd comes up and drinks from the outstretched hands of a shepherd holding a lamb in his bosom, and exclaims, “I am the good shepherd” (John 10:11). The traveler sees a guide holding a lamp in his hand, as he cries, “I am the light of the world” (John 8:12). The gardener drinks from a fountain where the waters seem to be crushed from the clusters of the grapes that hang above it in the stone, almost hiding the letters, “I am the true vine” (John 15:1). The whole realm of nature is represented, and each object proclaims in its own tongue the glory and grace of Jesus while the water which they all drink speaks loudest of all, “If anyone is thirsty, let him come to me and drink” (John 7:37). So this beautiful gospel speaks to man, not only in the tenderest words of human language, the most profound discourses of human thought, but it lays under tribute every figure of Hebrew history and the natural world as an alphabet to express in the glowing language of symbol and type the abundant grace of Him who is the First and the Last, both in nature, revelation and His people’s hearts and lives. Chronological Order
6. While not a detailed narrative of Christ’s life, yet the Gospel of John contains a more exact and complete reference to the leading chronological periods of Christ’s life than any of the others. In perfect succession, it refers to each of the great sections of His life which we have already outlined. This will be seen by the following brief summary. a. The inauguration of Christ’s ministry is covered by the first chapter of John’s gospel, containing the testimony of John the Baptist, and the calling of the first disciples, immediately after His baptism. b. His early Galilean ministry is covered by the second chapter, giving the account of the miracle in Cana of Galilee. c. His early Judean ministry is sketched in the early part of the second and the whole of the third, extending to the third verse of the fourth chapter. d. His later Galilean ministry, including the journey through Samaria, falls within the fourth, fifth and sixth chapters, containing an account of a brief visit to Jerusalem made during this period. e. His later Judean ministry includes chapters 7 to 11. f. In the last week of His ministry chapter 12 falls, closing with the five chapters, 13 to 17, which contain His final discourses. g. The last day of His life, with His trial and crucifixion, is described in chapters 18 and 19, and the story of His resurrection, as we have already seen in chapters 20 and 21. Spiritual Order
7. We find a gradual progress in the revelation of the truth in this book. The earlier chapters deal with the more fundamental doctrines and experiences of the Christian life. The sixth chapter begins with the unfolding of deeper and higher revelations of Christ, continued to the end of His discourses with the Twelve at the supper table. Then comes the mystery of His death and the glory of His resurrection. It has been compared to the approach to God’s ancient temple, or tabernacle, to which, indeed, the opening verses distinctly allude in speaking of Christ. “The Word was made flesh and tabernacled among us” (John 1:14, author’s translation). “The glory of the One and Only, who came from the Father,” referred to in the same verse, might be compared to the cloud that overshadowed the ancient tabernacle. The first five chapters remind us of the court of the tabernacle with the altar and laver of cleansing. To the former, John the Baptist points at the Christ, “Look, the Lamb of God, who takes away the sin of the world!” (John 1:29). To the latter there is a very natural allusion in the cleansing of the temple, in the second chapter of John, and the discourse with Nicodemus in the third, concerning the denial; while the fourth and fifth chapters still more freely unfold the freeness and fullness of the great salvation of which that was the type. In the sixth chapter, we enter the next chamber, the Holy Place, where stood the table of shewbread (Exodus 25:30), the lamps of gold, and the altar of incense. The discourse about the Living Bread might well represent the first (John 6); next, the great discourse about the Light of the world (chapters 8 and 9) seems almost to allude to the golden lampstand; the door (chapter 10) and abundant pasture, suggests the meaning of the sacred chamber as the place of priestly access and blessing; while the altar of incense, with its hallowed teachings about communion and intercession, is appropriately suggested by the parting discourses around the communion table. Then comes the sublime intercessory prayer of John 17, in which the great High Priest already stands at the heavenly altar, almost within the veil, and announces that blessed ministry of prayer of which the ancient altar was the type. Then the veil is torn asunder on the cross through His torn flesh, and the story of the resurrection admits us to the very Holy of Holies, where He has entered in and left the way open for that blessed communion with His risen glorified person, of which the closing chapters give us such beautiful examples. References to Other Scriptures
8. There are many striking allusions to other portions of the Bible. The opening words irresistibly suggest the first sentences of the book of Genesis. His words to Nathaniel allude to the vision of Jacob at Bethel, and his discourses to the Pharisees in Galilee and Jerusalem are crowded with references to the Old Testament and especially to the three ancient saints who represented the successive periods of God’s dealings with His people, namely, Abraham, Moses and Isaiah (John 8:56, John 3:14, John 12:38). Other references to the Old Testament will be found in John 2:17, John 6:45, John 7:38, John 10:34, John 12:15, John 13:18, John 15:25, John 17:12 and John 19:24, John 19:36-37. There is a still closer resemblance between the Gospel of John and the Epistle of John. In both we find repeatedly the words life, light, love and others that we have found specially prominent in the gospel. It has been strikingly said that the epistle is an unfolding rather of the humanity, and the gospel of the divinity of Jesus. The burden of the gospel is, Jesus is the Christ; of the epistle, Christ is Jesus. The Epistle of John deals more directly with the errors of John’s own time; the gospel, with the conflicts of Christ’s life and surroundings. There is a progress, also, in the epistle toward the personal coming of the Lord, which we find more fully developed in the Apocalypse. The relation of John’s gospel to the other gospels is also marked and instructive. It repeats few of the facts and discourses which they contain, showing that it is supplementary. There is no real contradiction, and there are many wonderful coincidences. The relation of John’s gospel to the Apocalypse may be summed up in this single sentence: The gospel describes the coming of Jesus in its spiritual and personal aspect, chiefly as His coming to the heart; the Apocalypse unfolds His literal coming to the world, His personal second advent. The same expressions occur repeatedly in both. We have the “Word of God,” the “Lamb of God,” the “beginning of the creation of God,” the “Holy Spirit” and the phraseology of cleansing and salvation.