THE GOSPEL ACCORDING TO JOHN General Observations:
1Commentary to the Gospel according to John - Rev. John SchultzTHE GOSPEL ACCORDING TO JOHNGeneral 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 knownas “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 isindispensable to our understanding of the person of Jesus Christ and of the way of salvation. John teaches us lessonsthat 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 similarfashion 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 worldJ. Sidlow Baxter, in his book Exploring the Book, introduces the Gospel of John as follows: “A wholevolume might be filled with the encomiums which scholars and saints have written on this ‘Gospel according toJohn.’ Is there anywhere a more exquisite compound of infinite profundity and lingual simplicity? Was there ever asublimer subject more ingenuously interpreted? But its priceless preciousness, of course, lies in its Divine revealingsand spiritual values. Gleaming over its portal is the inscription: ‘No man hath seen God at any time: the onlybegotten 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 theinvisible God is brought forth to view. The incomprehensible concept, ‘God’ is objectively elucidated before us. Thevery heart of the Eternal is livingly ‘exegeted,’ for the only begotten Son comes even from ‘the bosom of theFather.’ John’s raison d’être, also, flashes like a torch all the way through his Gospel and finds final expressionat the end: ‘That ye might believe that Jesus is the Christ, the Son of God, and that believing ye might have lifethrough His Name’ (xx. 31). The three synoptists simply set forth the facts, and leave them to make their ownimpression on the reader. Not so John: all is statedly selected and directed to the securing of a verdict. He isconcerned not only with the facts but with the issues.”The International Standard Bible Encyclopaedia observes the following regarding the relationship betweenthe Gospel of John and the Synoptics: “In relation to the Synoptics, the differences are great, but more surprising isthe fact that the points of contact between these Gospels and the Fourth Gospel are so few. The critics areunanimous that the writer or the school who compiled the Johannine writings was indebted to the Synoptics foralmost all the facts embodied in the Fourth Gospel. Apart, however, from the Passion Week, only two points ofcontact are found so obvious that they cannot be doubted, namely, the feeding of the 5,000, and the walking on thesea (John 6:4-21). The healing of the child of the royal officer (4:46-53) can scarcely be identified with the healingof the centurion’s servant (Mt, Lk); but even if the identification were allowed, this is all we have in the FourthGospel of the events of the ministry in Galilee. There is a ministry in Galilee, but the earlier ministry in Judea and inGalilee began before John was cast into prison (3:24), and it has no parallel in the Synoptics. In fact, the FourthGospel assumes the existence of the other three, and does not anew convey the knowledge which can be gatheredfrom them. It takes its own way, makes its own selections, and sets these forth from its own point of view. It has itsown principle of selection: that plainly indicated in the passage already quoted. The scenes depicted, the worksdone, the words spoken, and the reflections made by the writer, are all directed toward the aim of enabling thereaders to believe that Jesus is the Christ, the Son of God. In the writer’s view this would issue in their obtaining lifein His name.” 2002 E-sst LLC All Rights ReservedPublished by Bible-Commentaries.com Used with permission
2Commentary to the Gospel according to John - Rev. John SchultzThe Author of the Gospel:None of the Gospel writers identify themselves by name. The Apostle John, however, introduces himself ina way that, at the same time, reveals and hides his identity. Five times in this Gospel we find the expression “thedisciple whom Jesus loved.”1 The Gospel itself is very clear that this is the Apostle John the writer of the book. Weread: “This is the disciple who testifies to these things and who wrote them down.”2The peculiar wording indicates, first of all, that Jesus was the source of the love John experienced. It alsomakes clear that John felt himself loved by Christ in a particular way. The question is whether this means that Johnwas, in fact, Jesus’ favorite disciple or whether it was John’s subjective conviction that Christ loved him more thanthe other disciples. Although it is true that, in human relations there seems to be a chemistry that bonds some peopleimmediately and others more slowly or never, I doubt that Jesus had favorites among His disciples and that Hewould bestow His particular love upon one of them to the neglect of the others. I believe that John singled himselfout because he had opened his heart for the love of Christ in a way that set him apart from the other disciples. Johntestified himself, at the occasion of the foot washing that Jesus demonstrated His love for all the disciples withoutany distinction. We read: “Having loved his own who were in the world, he now showed them the full extent of hislove.”3 Vine’s Expository Dictionary of Biblical Words allows for the translation of “to the utmost degree,” insteadof “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 lovefor the world. John’s experience of Jesus’ love as an exclusive relationship allowed him to reach deeper than any ofthe other Gospel writers. It permitted him to write a book that stands as a monument of grace and truth that isunparalleled 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 wasoriginally a disciple of John the Baptist and that together with Andrew, he was present when Jesus was identified byJohn as “the Lamb of God.”4 Adam Clarke’s Commentary states about the words “Two of his disciples”: “One ofthem was Andrew, John 1:40, and it is very likely that John himself was the other; in everything in which he mightreceive 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 ofmodesty.” If this supposition is correct, John was one of the first disciples to meet Jesus. He became a fulltimefollower after the miraculous catch of fish to which Peter reacted so strongly with his confession of being “a sinfulman.” In that context John and James are mentioned as Peter’s partners.5The Synoptics tell us that John was the son of Zebedee and the brother of James.6 Jesus gave John andJames the name Boanerges, which means Sons of Thunder.7 Adam Clarke’s Commentary writes about the followingabout this nickname: “[Sons of thunder] A Hebraism for thunderers; probably so named because of their zeal andpower in preaching the Gospel. The term Boanerges is neither Hebrew nor Syriac. Calmet and others think that thereis reason to believe that the Greek transcribers have not copied it exactly. B neey ra am , which the ancientGreeks would pronounce Beneregem, and which means sons of thunder, was probably the appellative used by ourLord: 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 likelyreading; and Luther, supposing our Lord spoke in Hebrew, gives the proper Hebrew term above mentioned, whichhe writes Bnehargem. Some think that the reason why our Lord gave this appellative to the sons of Zebedee wastheir desire to bring fire down from heaven, i.e. a storm of thunder and lightning, to overturn and consume a certainSamaritan village, the inhabitants of which would not receive their Master. See the account in Luke 9:53-54. It was avery usual thing among the Jews to give surnames, which signified some particular quality or excellence, to theirrabbis.” The nickname Jesus gave to John and his brother suggest that they were both very passionate men whoeasily lost their temper. In the case of John, the Holy Spirit directed this fiery trait into an unparalleled passion oflove.The New Unger’s Bible Dictionary writes the following about the Apostle John: “John, with his brotherJames, 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 and1John 13:23; 19:26; 20:2; 21:7, 20John 21:243John 13:14See John 1:35,365See Luke 5:8-116Matt. 4:217Mark 3:172 2002 E-sst LLC All Rights ReservedPublished by Bible-Commentaries.com Used with permission
3Commentary to the Gospel according to John - Rev. John Schultzplans, 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 thesurname Boanerges ( ‘sons of thunder’) from Jesus; at the raising of Jairus’s daughter (5:35-37; 8:51); at thetransfiguration (Matt 17:1; Mark 9:2; Luke 9:28); rebuking one who cast out devils in the Lord’s name because hewas 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 bythe 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 Johnfollowed from a distance and, through the personal acquaintance between the latter and Caiaphas, gained admittanceinto the palace (John 18:15-16). John was the only disciple present at the crucifixion and was appointed by Jesus tocare for Mary (19:26-27).”John was obviously a member of the inner circle of disciples. King David had a group of three heroes whohad 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 arethe names of David’s mighty men: Josheb-Basshebeth, a Tahkemonite, was chief of the Three; he raised his spearagainst eight hundred men, whom he killed in one encounter. Next to him was Eleazar son of Dodai the Ahohite. Asone of the three mighty men, he was with David when they taunted the Philistines gathered [at Pas Dammim] forbattle. Then the men of Israel retreated, but he stood his ground and struck down the Philistines till his hand grewtired and froze to the sword. The LORD brought about a great victory that day. The troops returned to Eleazar, butonly to strip the dead. Next to him was Shammah son of Agee the Hararite. When the Philistines banded together ata place where there was a field full of lentils, Israel’s troops fled from them. But Shammah took his stand in themiddle of the field. He defended it and struck the Philistines down, and the LORD brought about a great victory.”8About the other members of David’s bodyguard we read that none of them measured up to the stature of “thethree.”9 Our Lord may have had the paradigm of David’s men in mind when He chose Peter, John, and James to beHis 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 assignedbetween A.D. 85 and 95. A papyrus bit containing two verses of the gospel of John has been discovered; it belongsto the Papyrus Rylands and is dated c. A.D. 140. This bit of evidence suggests that the fourth gospel was inexistence 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 thatthe present text is a translation. The Fausset’s Bible Dictionary states: “The language is pure Greek, but the thoughtis Hebraic, especially the mode of connecting sentences by conjunctions, ‘and,’ ‘but,’ ‘then,’ etc. The periodicsentences of the logical Paul, and John’s simplicity of style, clothing the profoundest thoughts, answer to theirrespective characters. His characteristic phrases are testimony or witness, glory, the truth, light, darkness, eternallife, abide, the world, sin, the true (i.e. genuine, aleethinos ) God, the Word, the only-begotten Son, love, tomanifest, 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 whenJohn 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’ majorpronouncements suggests that he may have rendered Jesus’ style more precisely than the other Gospel writers. Theuse of the “amens” elevates Jesus’ words to the level of an oath, a divine dictum upon which we can build our trustand security. In most modern translations, the solemnity of the words is lost. The NIV renders every instance with “Itell you the truth.” The KJV uses the words “Verily, verily.” The NKJV: “Most assuredly.” But none of theseconvey the powerful impact of Jesus’ pronouncements. The very fact that Jesus places His “amens” at the beginningof 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.89II Sam. 23:8-12See e.g. II Sam. 23:23 2002 E-sst LLC All Rights ReservedPublished by Bible-Commentaries.com Used with permission
4Commentary to the Gospel according to John - Rev. John SchultzOne of the most outstanding features of John’s Gospel is the rendering of Jesus’ “I AM’s.” They refer toGod’s revelation of Himself to Moses at the burning bush. We read in Exodus: “God said to Moses, ‘I AM WHO IAM. This is what you are to say to the Israelites: ‘ ‘I AM has sent me to you.’ ’ ”10 It is from those words that thename 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. Theyare:§ 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 :12-131:14-18The Deity of ChristThe Preincarnate Work of ChristThe Forerunner of ChristThe Rejection of ChristThe Acceptance of ChristThe Incarnation of ChristPart Two: The Presentation of the Son of 122:13--3:364:1-424:43-54The Presentation of Christ by John the BaptistThe Presentation of Christ to John's DisciplesThe Presentation of Christ in GalileeThe Presentation of Christ in JudeaThe Presentation of Christ in SamariaThe Presentation of Christ in GalileePart Three: The Opposition to the Son of GodI.II.III.IV.V.VI.(5:1--12:50)The Opposition at the Feast in Jerusalem5The Opposition during Passover Time in Galilee6The Opposition at the Feast of Tabernacles in Jerusalem 7:1--10:21The Opposition at the Feast of Dedication in Jerusalem 10:22-42The Opposition at Bethany11:1--12:11The Opposition at Jerusalem12:12-50Part Four: The Preparation of the he Preparation in the Upper RoomThe Preparation on the Way to the GardenPart Five: The Crucifixion and Resurrection(18:1--21:25)I.18:1--19:1610The Rejection of ChristEx. 3:14 2002 E-sst LLC All Rights ReservedPublished by Bible-Commentaries.com Used with permission
5Commentary to the Gospel according to John - Rev. John SchultzII.III.IV.V.The Crucifixion of ChristThe Burial of ChristThe Resurrection of ChristThe Appearances of Christ19:17-3719:38-4220:1-1020:11--21:25Part One: The Incarnation of the Son of GodI.The Deity of Christ(1:1-18)1:1-2The PrologueWe 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 meansthat there was a first trumpet also. We could say that in this Prologue to John’s Gospel, John sounds the sound of thefirst trumpet. It takes us back to the deepest depths of eternity. It touches the essence of the mystery: Jesus, the Sonof God the Father. Unlike Luke’s Gospel in which Jesus is called “the son of Adam, the son of God,”12 John doesnot speak of son-ship in the sense of physical descent from Adam but of the oneness of being of the two Person ofthe Deity. The Word was God!The wonder of John’s Prologue is that his conclusions about the deity of Christ are based upon hisobservations of Christ as a human being. “The Word became flesh and made his dwelling among us. We have seenhis glory, the glory of the One and Only, who came from the Father, full of grace and truth.”13The name “Prologue” in itself is misleading. The first eighteen verses of John’s Gospel are not anintroduction to what he is going to say; they are his main statement. The rest of the book is an illustration of the truthexpounded here.John refers to the moment of creation with the words “in the beginning.” In contrast to this enormousprocess 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 termJohn invented himself. The Word of God, as well as the wisdom of God, is personified poetically in the OldTestament. We read: “By the word of the LORD were the heavens made, their starry host by the breath of hismouth.”14 And the Book of Proverbs speaks about God’s wisdom as a person: “Does not wisdom call out? Does notunderstanding raise her voice?”15 The Logos in John’s Gospel is not the same concept as the Jewish philosophicalterm used by Philo of Alexandria. Robertson’s Word Pictures in the New Testament states about Logos: “John’sstandpoint is that of the Old Testament and not that of the Stoics nor even of Philo who uses the term Logos , butnot 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 refersto God’s being as well as to His revelation of Himself. The very fact that the Word is eternal means that God’s beingnever 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. Forus, 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 devoidof meaning than words that express meaning or that come close to expressing it. Shakespeare captured the problembeautifully 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 theoriginal 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-HebrewDictionary tells us that pros is “a preposition of direction.” It suggests forward movement toward some object or11I Thess. 4:16; I Cor. 15:52Luke 3:3813vs. 1414Ps. 33:615See Prov. ch. 8 and 912 2002 E-sst LLC All Rights ReservedPublished by Bible-Commentaries.com Used with permission
6Commentary to the Gospel according to John - Rev. John Schultzperson and it defines the destination of the relation.” It speaks of the intimacy and unity of being between the Fatherand the Son.The repetition of the words “He was with God in the beginning” gives this prologue its solemn andmagnificent character. Before John retells the creation story, he shows us how complete and perfect the situationwas even before anything was created. It is as if he wants to suggest that the creation contributed essentially nothingto the revelation of God but that it was a mere blossoming of this revelation as it had always existed throughouteternity.II.The Preincarnate Work of Christ1:3-5Verse 3 elaborates the deep mystery of what is said in the Genesis account of creation: “And Godsaid .”16 This mystery that caused the universe to thicken into atoms out of which all that is observable isconstructed, finds its origin in the Word of God, in the Son, Jesus Christ. No material or spiritual thing existswithout Him.In verse 3 John speaks about creation and in verse 4 about “life” and “light.” We may conclude from thisthat 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 comefrom 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 followthrough life. This light provides both sight and insight. It contains the whole complex of moral choices, of choosinggood and rejecting evil. It means that even our choice of good, our following of the right path, our insight in this lifeis 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 ofthis verse has been rendered differently in various versions. The NKJV translates it with: “the darkness did notcomprehend it.” TLB reads: “the darkness can never extinguish it.” The RSV renders it: “the darkness has notovercome 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 ofthat darkness of ignorance and idolatry which overspread the world, this light of divine wisdom was not totallyeclipsed: 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 thefigure, men were so ignorant, so guilty, so debased, that they did not appreciate the value of his instructions; theydespised and rejected him. And so it is still. The great mass of men, sunk in sin, will not receive his teachings, andbe enlightened and saved by him. Sin always blinds the mind to the beauty and excellency of the character of theLord Jesus. It indisposes the mind to receive his instructions, just as ‘darkness’ has no affinity for ‘light;’ and if theone exists, the other must be displaced.” The problem with Mr. Barnes reasoning is that light always penetratesdarkness. 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 bythe world that was created by it, as John states in the following verses. It is amazing how John, in four short versesdepicts 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 lifeinto light takes place in the life of man. We deduct from the following verses that John speaks particularly about oneindividual: the incarnated Word Himself. As it reads here, however, it deals with people who have received life fromGod in Jesus Christ, which makes them a testimony to those who lack this life. It is clear that darkness cannotreceive light without annihilating itself. In whatever way we interpret the word katalambao, it cannot refer to a lackof understanding in the sense of a misunderstanding. There is no misunderstanding between God and Satan, betweenlight and darkness. There is absolute antagonism. If darkness is unable to extinguish light it ceases itself to exist. Insaying: “the darkness has not understood it” John proclaims the victory of the light.III.16The Forerunner of Christ1:6-8Gen. 1:3 2002 E-sst LLC All Rights ReservedPublished by Bible-Commentaries.com Used with permission
7Commentary to the Gospel according to John - Rev. John SchultzIn the context of the testimony, John proceeds to introduce John the Baptist. “There came a man who wassent 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 himclearly on God’s side. John did not take the middle of the road. The Greek form of the name “John” is 'Ioanneswhich is derived from the Hebrew Yohanan, meaning, “Jehovah is gracious.”17 John gave testimony to the light as itwas revealed in the person of Jesus Christ.John’s introduction of John the Baptist strengthens the argument that the Apostle John had been one ofJohn the Baptist’s disciples.As we said above, the transformation of life into light takes place within man but not in a person whopossesses a sinful nature. The only human being in whom this transformation could take place perfectly was theperfect man Jesus Christ. The main theme of John’s Gospel is that faith in the person of Jesus makes a man partakerof the divine nature. This marvelous process of transformation takes place, first of all, in Jesus, but then also in thosewho are in Jesus Christ.The fact that John says: “He himself was not the light” indicates that John the Baptist lived under thedispensation 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 ahuman being, all of humanity is related to Him. Nobody who is confronted with the Person of Jesus can deny thisrelationship. We know intuitively that in Him there is true life. The Bible gives us several illustrations of peoplewho, without any apparent reasonable ground, left what they were doing, turned around, and followed Jesus. Wethink of Matthew. In the Gospel that bears his name, we read: “As Jesus went on from there, he saw a man namedMatthew sitting at the tax collector’s booth. ‘Follow me,’ he told him, and Matthew got up and followed him.”18Philip and Nathanael followed Jesus spontaneously. 19Such seems to be the essence of all conversions. It is the gut feeling of recognizing truth and life that drawspeople 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 ligh
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
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