The General Character of John's Gospel
The subject of eternal life is peculiar to the fourth of the Gospels. And that this peculiarity should be found there will not be a matter for surprise when the character of this Gospel is remembered—a character which is easily observed on comparison with the others. For while the Synoptics, as the first three are often called by way of distinction, set out the varied glories of Christ as the One who was deputed, in mercy and righteousness, to establish God's order in a world of disorder and sin, the disciple “whom Jesus loved” was inspired to write upon a more exalted theme. To him was assigned the high and holy task of presenting, in His divine nature, the Person of Him who came forth from the Father. In other words, John gives us the Godhead side of the marvelous and mysterious Incarnation, not stated in the abstract terms of a philosophical disquisition, but exemplified for our spiritual apprehension in the words and actions of Jesus the Son of God.
In this Gospel, then, the children of God have the grace and truth which came by Jesus Christ, and receiving this by faith we receive Him, and receiving Him we receive Him that sent Him. Yet it is well to remember that this reception on our part must be in a progressive sense. Nathanael may exclaim in wondering rapture at a transient vision of His glory, “Rabbi, thou art the Son of God, thou art the King of Israel"; and Simon Peter, illuminated by the revelation of the Father may confess, “Thou art the Son of the living God.” But this knowledge of theirs must deepen and develop before either the one or the other can attain to that stage of Christian growth at which a person is said to know Him who is from the beginning (1 John 2:1414I have written unto you, fathers, because ye have known him that is from the beginning. I have written unto you, young men, because ye are strong, and the word of God abideth in you, and ye have overcome the wicked one. (1 John 2:14)).
THE INFLUENCE OF THIS GOSPEL UPON THE NEW LIFE
It is a matter of common experience among the simplest of believers that the Gospel of John possesses an irresistible attraction above other parts of Scripture. And this attraction, apart from the recognition of the all-absorbing Personality who shines in radiant glories throughout its chapters, is inexplicable. The new nature turns instinctively to Him who is its source of light and life and love. Hence we always in the devout reading of this Gospel discover heights and depths altogether beyond our comprehension. We feel an inexpressible sweetness which is nowhere else. We recognize that its study brings us into a sphere of elevating and ennobling influence such as we love. Why is this so? Is it not because we have here the dignities and glories of the Lord Jesus Christ? The record of His majesty captivates our heart's affections. We cannot but rejoice to learn the greatness of Him who comes so near to us in His love. We delight in the knowledge of the glory of Him in whom we trust. We see that He is not one of ourselves, not one of the saintly personages of divine history, not one of the mighty angels from above, but the Son of God, the Word become flesh. And He is, therefore, One whom, in His ineffable love, we cannot but worship and adore.
The only-begotten Son has revealed the Father and His love. Clearly we could not have penetrated heaven to obtain the knowledge of this love. Neither is such a task now needful, since this love in its glory and heavenly perfection has been brought down to us in the Person of Jesus Christ. And to know Him and the Father who sent Him is eternal life.
This knowledge comes to us through the Scriptures. Hence it is that the Gospel of John which testifies of the Son as the Revealer of the Father exercises such a powerful influence upon the spiritual life. The perusal of it develops the essential quality of deep reverence. It is not sufficient to love, we should also honor a loved one. And for all believers there is need that the habit of reverence should be acquired and practiced. For we are exposed in a greater degree than we sometimes realize to the serious danger of undervaluing the Person of the Lord Jesus Christ. We are liable to depreciate His work for us and His care for us. But the scriptural record affords a needful corrective of these natural tendencies, the Gospels and Epistles of John setting the Lord before us in the very atmosphere of heaven, as it is written, “The Son of man which is in heaven” (John 3:1313And no man hath ascended up to heaven, but he that came down from heaven, even the Son of man which is in heaven. (John 3:13)). When we see Him we see the Father. When we hear Him, we hear the One who is in the bosom of the Father. And such experience as this cannot but affect the most deep-seated springs of our inner spiritual life.
THE NATURE OF LIFE UNKNOWN
We have seen that there is an intimate relation between the subject of eternal life and that aspect of the Incarnation revealed through the apostle John. It is clear that apart from the possession of eternal life there is no apprehension of the Father nor the Son. The sheep know the Shepherd, but then He gives them eternal life. The fact of this gift is declared plainly enough, but the nature of the life bestowed is, in its essence, unrevealed and therefore remains unknown. That portion of Holy Writ which is so full of references to life eternal as possessed by the family of God contains no definition of the nature of this subtle principle. What the new life is abides a mystery inscrutable to psychological and every scientific inquiry, just as physical life, that is, the life which is the common possession of mankind, baffles all research into its nature and origin. Nor can the enshrouding veil be lifted even in the case of the lowliest organism. God has reserved, to Himself the knowledge of the mystery of life, whether in man or in monad. This is true in the natural order of things, and it is certainly true in the matter of spiritual life.
However, we do not find that this ignorance of the nature of physical life in any way interferes with the faithful discharge of its duties and responsibilities. Were such knowledge necessary in spiritual things we may be sure it would have been revealed. And it is worthy of remark that the many references to this subject in scripture are made in terms which are addressed not so much to the intelligence as to the heart. The various statements are not susceptible to analysis and definition like the theme of a philosophical treatise.
Life itself—the fact of it, the truth of it—is the main thing. And the knowledge of this we receive on the authority of the word of God. We know we are born of God not only by the subjective evidence of our own love to God and to the brethren (1 John 3:14; 5:114We know that we have passed from death unto life, because we love the brethren. He that loveth not his brother abideth in death. (1 John 3:14)
1Whosoever believeth that Jesus is the Christ is born of God: and every one that loveth him that begat loveth him also that is begotten of him. (1 John 5:1)), but by the objective testimony of the record that God has given of His Son.
The truth of eternal life is the truth of our present life. It is the basis of our being now children of God. And this life is in the Son. As to the old creation it is true that in God we live and move and have our being, and as to the new creation our life is hid with Christ in God.
THE SOVEREIGN RIGHTS OF THE SON
We are now brought to the theme of the chapter before us. For in John 5 we learn that the origin—the source—of divine Life is the Lord Jesus Christ. This life may be and is utterly beyond our comprehension, but we may derive much comfort from the knowledge that it originates with the ever-living Son. And it is as the Quickener that He displays Himself in this connection. Moreover, in this act of quickening, which is essentially a divine one, He claims to exercise His own sovereign right— “the Son quickeneth whom he will.”
Now the sovereignty of our Lord is prominently displayed throughout this chapter, and indeed is especially noticeable in the incident of healing with which it opens. The person healed was one of a great company of afflicted folk, all of whom were desirous to avail themselves of what relief there was to be obtained at the troubling of the waters of Bethesda. But the Lord chose to go to this company, without any invitation, so far as the record goes. And He went among them as One who had His sovereign rights in this world, making a selection from the crowd according to the good pleasure of His own will.
We must remember that this man, desperate and pitiable as his case was after thirty-eight years' suffering, was not thereby entitled to demand relief from God. Neither had he physical strength to seek Him who came from heaven to render relief. But the Lord sought him where he was. In this He was exercising His right. So on another occasion He demanded the use of an ass with the simple statement of His paramount rights: “The Lord hath need of him.”
But this is altogether an exceptional instance; for throughout the Gospels we have many examples of individuals coming to Jesus and seeking some favor from Him, and when the case was stated the Lord readily gave more even than was asked. And if crowds came He would help and bless them all. There was mercy for any and for all.
[W. J. H.]
(To be continued)