João 1
George MacDonald · Citado em PreceptAustin
João 1
MacDonald says "It was only five words—“We have found the Messiah”—yet God used it to win Peter. This teaches us that we do not have to be great preachers or clever speakers. We need only to tell men about the Lord Jesus in simple words, and God will take care of the rest."(BORROW Believer's Bible Commentary)
João 1
MacDonald - Bosch points out that on the first day we see John only (vv.15–28); on the second we see John and Jesus (vv. 29–34); on the third we see Jesus and John (vv. 35–42); and on the fourth day we see Jesus only (vv. 43–51). (BORROW Believer's Bible Commentary)
João 1
MacDonald - “Follow Me!” These are great words because of the One who spoke them and great because of the privilege they offered. The Savior is still issuing this simple, yet sublime, invitation to all men everywhere. (BORROW Believer's Bible Commentary) Swindoll - Philip apparently followed without hesitation or reservation. (SEE Insights on John ) Henry Mahan - Jn 1:43-44- These verses are an illustration of the Good Shepherd going after his sheep (Luke 19:10). Whether the Lord uses a human instrument or not, it is Christ, himself, who seeks and finds each one given to him by the Father. Our seeking Christ is only our response to his seeking us, just as we love him because he first loved us. Vance Havner - "Follow Me" Mark 1:16-20 (cf John 1:35-51.) THE call of the fishermen disciples by the sea (Matt. 4:18-22; Mark 1:16-20) was really a second call, a call to service. Peter, Andrew and John were already disciples, having first followed Christ as recorded in John 1:35-51. Notice that our Lord uses the same figure for their new work as the work they had been following: "fishers of men." The Lord exalts and spiritualizes our work, transforms it into a heavenly calling. Here, certainly, is a call to soul-winning, a vocation not popular with many Christians. Some, falling back upon predestination, argue that God will convict and save those whom He chooses. That is true, but one of the means He uses to convict the unsaved is the ministry of a personal worker. The disciples followed "straightway," which implies that much still must be learned. Peter followed in much self-will and had to be humbled and broken in self before he could respond to the later "follow Me" of Tiberias (John 21:19). The two "follow Me's" in his life are full of meaning for us: it is not every one who has followed from Galilee who will follow from Tiberias. In Luke 5:1-11 we have an incident probably parallel to this call by Galilee. After teaching in Peters boat, our Lord ordered them to launch into the deep and let down their nets for a draught. "For a draught," mind you—He expected results. Our Lord often orders us into deep water after we have toiled all night in vain. Notice the "nevertheless" in Peter's reply, "We have taken nothing; nevertheless at Thy word...." We must come to the end of self, our own striving, and then obey His word. From "we" to "Thy" is a transition for the Christian fisherman that never fails to obtain results. The results were overwhelming. Where they had failed all night they made their greatest catch. We have come, today, to where we expect little when we fish for souls. Much striving without our Lord has produced nothing—and we neither hear nor heed His command. He Himself is not in the boat, that is the trouble. We have improved nets and standard instructions and good intentions, but the nets are not filled. We are not working in His fellowship and at His word. Peter was convicted at the wonder of the catch and fell at the Lord's knees confessing his sinfulness. True success does not elate us with ourselves but convicts us of our sinfulness. Our Lord's reply shows that He meant to join the lesson taught there with spiritual soul-winning: "Fear not; from henceforth thou shalt catch men." Meager results among Christians and churches are excused today with many flimsy arguments: we need not expect great revivals, we are told; it is the last days, and conditions are as in the days of Noah. To save our faces and keep the appearances going, children are graded into church from the Sunday schools. The real trouble is, we are toiling in our own strength; the Lord is not in the boat, and we are not obeying His word. Christians and churches venture on campaigns and programs of their own while the Lord is left out and His instructions are ignored. If we met these conditions, once more the nets would fill, we should overcome at His feet, and He would commission us afresh to fishing for men. “Follow Me” Text: John 1:43 - P H Welshimer Introduction: This is the great invitation. Jesus made it on more than one occasion. This invitation is: 1. Unselfish. 2. Free from deception. 3. Rich in promises, here and hereafter. 4. Open to every person. I. The Nature of This Invitation. A. What it is not. 1. An invitation to follow a creed or a dogma. 2. An invitation to follow an organization. 3. An invitation to follow a myth. 4. An invitation to follow an imposter or a self-deluded fanatic. B. It is an invitation to follow Jesus. 1. God’s only begotten Son, the Christ. 2. His coming was foretold by prophets. 3. His life was proclaimed in the Gospels. 4. His death, burial, and resurrection were preached to the uttermost. II. Jesus’ Right to Extend Such an Invitation (Colossians 1:14–22). A. In Him we have redemption (v. 14). B. He is “the image of the invisible God” (v. 15). C. He is “the firstborn of every creature” (v. 15). D. “By him were all things created” (v. 16). E. “By him all things consist” (v. 17). F. “He is the head of the body, the church” (v. 18). G. “Through the blood of his cross” He has reconciled all things unto himself (vv. 20–22). III. Where Shall We Follow? A. The sinner. 1. The divine plan of redemption. 2. Through the new birth the sinner becomes a new creature. B. The Christian. 1. He follows in worship. a. Jesus worshiped the Father. b. Jesus was often in prayer. 2. He follows in service. a. Jesus left the carpenter shop to serve. b. We too must learn to be a servant to all. 3. He follows in evangelism, a crying need of our day. a. Jesus came “to seek and to save that which was lost” (Luke 19:10). b. “Ye shall be witnesses … unto the uttermost part of the earth” (Acts 1:8). 4. He follows to Calvary. a. “Let him deny himself, and take up his cross, and follow me” (Matthew 16:24). b. “Be thou faithful unto death” (Revelation 2:10). Conclusion: The invitation is open to all, but we cannot follow Him unless we know Him. (An actor and an aged minister once attended a banquet. In response to a request the actor quoted the Twenty-third Psalm. There was loud applause when he finished. Then the actor said, “I would like to have you hear my old friend recite the same psalm.” When the minister finished, a deep silence rather than applause followed. The actor then remarked, “We have all noticed the difference in the way you responded. The reason is this: I know the psalm, but my friend knows the Shepherd!”) James Smith - Handfuls of Purpose - NATHANAEL’S CONVERSION JOHN 1:43–51 “My Master, they have wronged Thee and Thy love! They only told me I should find the path A via Dolorosa all the way! Narrow indeed it is … Oh, why Should they misrepresent Thy words, and make ‘Narrow’ synonymous with ‘very hard?’ For Thou divinest wisdom, Thou hast said Thy ways are ways of pleasantness, and all Thy paths are peace.” —F. R. Havergal. There was a great difference between the manner of the conversion of Nathanael and that of Saul, but the inward change was much the same. See how it came about, for he I. Heard. “Philip saith unto him, We have found Him of whom Moses and the prophets did write, Jesus of Nazareth” (v. 45). He heard the joyful tidings from one who had himself been found of the Christ, and satisfied with Him. Philip’s Gospel was not an it, but a HIM—Him in whom the hope of Israel lay; Him who answers all the predictions of Moses and the prophets, and meets all the needs of a human soul and a perishing world. He heard—but how shall men hear without a preacher? and how shall they preach except they be sent. All who have found Him are surely able to witness for Him. II. Questioned. “Nathanael said unto him, Can there any good thing come out of Nazareth?” (v. 46). Although Jesus was born in Bethlehem, He was brought up in Nazareth, that He might be called a Nazarene (Matt. 2:23) Nazareth was an insignificant and, perhaps, an infamous town. How could the greatest of all prophets come from such an unlikely place? Like Nicodemus, he was disposed to ask, “How can these things be?” Philip was not inclined to dispute the matter with his thoughtful inquirer, but simply answered, “Come and see.” It is wonderful how difficulties melt away when the troubled one gets face to face with the Son of God. The misty clouds of doubt cannot stand when He appeareth, for His words are soul-healing and enlightening beams. It is truly heavenly logic to meet the “How’s” of an inquirer after Christ with the “Comes” of the Gospel. How can a man know that Christ is able and willing to save? Come and see. III. Proved. Nathanael came to Jesus, and when Jesus saw him coming He said of Him, “Behold an Israelite indeed;” and Nathanael said unto Him, “Whence knowest Thou me?” (vv. 47, 48). Jesus at once manifested Himself to this honest seeker as the gracious and merciful heart-searcher. “Before Philip called thee, I saw thee.” Nathanael has found that “good thing” which did not come out of Nazareth, but out of Heaven. He came and saw for Himself the wisdom and power of God manifested in Jesus the Christ. This guileless seeker very quickly became a joyful finder. It is when the seed falls into an honest heart that it brings forth fruit. IV. Believed. “Because I said unto thee, I saw thee under the fig tree, believest thou?” (v. 50). The inference is clear that he did believe. What else could he do? The evidence of His Messiahship had been overwhelmingly convicting, as the demonstration made had been entirely with himself. Christ’s Divinity was proven by His operating upon His own heart and conscience—not by any outward display of miracle. Moral miracles are the monuments which still attest His Divine power and Godhead. The best way to prove the Divinity and saving power of Jesus Christ is to submit yourself to Him, then you will get a witness within that cannot be silenced. V. Confessed. “He answered and said, Rabbi, Thou art the Son of God, Thou art the King of Israel” (v. 49). He believed with his heart, now he makes confession with his mouth. The confession was fearless and full. As the “Son of God” He was mighty to save; as the “King of Israel” entire submission was His due. If we acknowledge Him as Saviour we should also submit to Him as King, for He is both Saviour and Lord. The confession Thomas made was: “My Lord and my God!” Many in those days, as now, believed on Him, who were afraid to confess Him (John 12:42, 43). Remember that it is those who confess Him before men that He will confess before His Father in Heaven (Matt. 10:32). VI. Was Encouraged. “Thou shalt see greater things than these, … ye shall see Heaven open,” etc. (vv. 50, 51). There is always an “open Heaven” and a blessed “hereafter” for those who so confess Him. It is a glorious and soul-satisfying vision to see an “open Heaven and the messengers of God ascending and descending upon the Son of Man.” This is the ladder which Jacob saw. There is no other way of communication between a sincursed earth and an “open Heaven” but by Him. “I am the Way, no one can come unto the Father but by Me.” He is the Mediator between God and men, the Man Christ Jesus. Only “angels of God” can do business in this way; the unclean shall not walk therein. Only those whose delight it is to fulfil the purposes of His will can ascend and descend upon this holy way. Have we seen this vision, and are we being encouraged and strengthened in our daily life by it? John 1:44 Now Philip was from Bethsaida, of the city of Andrew and Peter. BGT John 1:44 ἦν δὲ ὁ Φίλιππος ἀπὸ Βηθσαϊδά, ἐκ τῆς πόλεως Ἀνδρέου καὶ Πέτρου. NET John 1:44 (Now Philip was from Bethsaida, the town of Andrew and Peter.) NLT John 1:44 Philip was from Bethsaida, Andrew and Peter's hometown. ESV John 1:44 Now Philip was from Bethsaida, the city of Andrew and Peter. NIV John 1:44 Philip, like Andrew and Peter, was from the town of Bethsaida. GNT John 1:44 ἦν δὲ ὁ Φίλιππος ἀπὸ Βηθσαϊδά, ἐκ τῆς πόλεως Ἀνδρέου καὶ Πέτρου. KJV John 1:44 Now Philip was of Bethsaida, the city of Andrew and Peter. YLT John 1:44 And Philip was from Bethsaida, of the city of Andrew and Peter; ASV John 1:44 Now Philip was from Bethsaida, of the city of Andrew and Peter. CSB John 1:44 Now Philip was from Bethsaida, the hometown of Andrew and Peter. NKJ John 1:44 Now Philip was from Bethsaida, the city of Andrew and Peter. NRS John 1:44 Now Philip was from Bethsaida, the city of Andrew and Peter. NAB John 1:44 Now Philip was from Bethsaida, the town of Andrew and Peter. NJB John 1:44 Philip came from the same town, Bethsaida, as Andrew and Peter. GWN John 1:44 (Philip was from Bethsaida, the hometown of Andrew and Peter.) Philip: Joh 12:21 14:8,9 Mt 10:3 Mk 3:18 Lu 6:14 Ac 1:13 Bethsaida: Mt 11:21 Mk 6:45 8:22 Lu 9:10 10:13 John 1 Resources - Multiple Sermons and Commentaries Bethsaida - Click to Enlarge (Article) Now Philip was from Bethsaida ("house of fishing" - see NE corner of Sea of Galilee above), of the city of (hometown of) Andrew and Peter - Philip is a Greek name meaning fond of horses. "Philip, being of the same city as Andrew and Peter, was the more ready to welcome Christ, because of the testimony and example of his fellow-citizens." (Vincent (ohn 1 Greek Word Studies) MacDonald on Bethsaida - Few cities in the world have ever been so honored. The Lord performed some of His mighty miracles there (Luke 10:13). It was the home of Philip, Andrew, and Peter. Yet it rejected the Savior, and as a result it was destroyed so completely that now we cannot tell the exact spot where it was located. (BORROW Believer's Bible Commentary) Philip - The disciple named Philip was, along with Peter and Andrew, from Bethsaida in Galilee (John 1:44; 12:21). Jesus called Philip, who had been a disciple of John the Baptist’s (John 1:43), and then Philip went and found Nathanael and told him about Jesus. Nathanael also became Jesus’ disciple. The Bible does not contain much biographical detail about Philip or any of the other disciples, but John records several times when Philip spoke to Jesus. Philip’s first recorded act as a disciple of Jesus was to go and tell his friend Nathanael. Later, Philip was approached by some Gentiles, more specifically, Greeks from Bethsaida who asked Philip to introduce them to Jesus (John 12:20–22). Philip was the disciple who calculated the amount of money it would take to feed the 5,000 (John 6:7). After the Last Supper, Philip requested that Jesus show them the Father, leading to Jesus’ statement, “Anyone who has seen me has seen the Father” (John 14:8–9). The last time the Bible mentions the disciple Philip is as one of those gathered in Jerusalem to pray after the Lord’s ascension (Acts 1:13). Tradition states that Philip went to Phrygia (in modern-day Turkey) as a missionary and was martyred there in Hierapolis. (From Who was Philip in the Bible? | GotQuestions.org) Philip in the Gospels - Mt. 10:3; Mt. 14:3; Mt. 16:13; Mk. 3:18; Mk. 6:17; Mk. 8:27; Lk. 3:1; Lk. 6:14; Jn. 1:43; Jn. 1:44; Jn. 1:45; Jn. 1:46; Jn. 1:48; Jn. 6:5; Jn. 6:7; Jn. 12:21; Jn. 12:22; Jn. 14:8; Jn. 14:9 Steven
João 1:3
MacDonald - In Isaiah 6 the prophet was described as seeing the glory of God. John now added the explanation that it was Christ’s glory which Isaiah saw, and it was of Christ that he spoke. Thus, this verse is another important link in the chain of evidence that proves Jesus Christ to be God. (Believer's Bible Commentary) (Bolding added) Edwin Blum in the respected Bible Knowledge Commentary agrees writing that "John wrote that this glory Isaiah saw was Jesus’ glory. The implication is startling: Jesus is Yahweh! (Walvoord, J. F., Zuck, R. B., et al: The Bible Knowledge Commentary. 1985. Victor) (Bolding added) Adam
João 1:4
MacDonald - In clearest terms, Christ is described as light: “In Him was life; and that life was the light of men. The light shines in the darkness” (Jn 1:4–5). There is ample Scriptural evidence that Christ is light in a physical sense, for He appears as such in His glory (see Mt 17:2; Mk 9:2–3; cf. Jn 17:5). But the emphasis here is on His being spiritual, life-giving light to a dark world. Jn 1:9 reveals that all humanity benefits from his light: “The true light that gives light to every man was coming into the world.” Ro 1:19–20 explains that this happens through nature and conscience. (John- That You May Believe - Preaching the Word) John writes in the next section "There was the true Light which, coming into the world, enlightens (present tense) every man." (Jn 1:9) Ryrie - "Light" in John implies revelation that discloses the "life" that is in Christ and brings into judgment those who refuse it (John 3:19). "Life" denotes salvation and deliverance, based on Christ's atonement. Vincent on the Light of men - Passing from the thought of creation in general to that of mankind, who, in the whole range of created things, had a special capacity for receiving the divine. The Light—the peculiar mode of the divine operation upon men, conformably to their rational and moral nature which alone was fitted to receive the light of divine truth. It is not said that the Word was light, but that the life was the light. The Word becomes light through the medium of life, of spiritual life, just as sight is a function of physical life. Compare Jn 14:6, where Christ becomes the life through being the truth; and Matt. 5:8, where the pure heart is the medium through which God is beheld. In whatever mode of manifestation the Word is in the world, He is the light of the world; in His works, in the dawn of creation; in the happy conditions of Eden; in the Patriarchs, in the Law and the Prophets, in His incarnation, and in the subsequent history of the Church. Compare Jn 9:5. (John 1 Commentary - Vincent's Word Studies) Light (5457)(phos from pháo = to shine) is defined by many lexicons as that which contrasts with darkness. Light is the medium of illumination that makes sight possible or makes things visible. In Scripture phos can refer to literal, physical light (Ge 1:3), but often is used metaphorically or symbolically, the greatest metaphorical use being used to symbolize Jesus as "the Light of the world." (Jn 8:12). See also William Barclay's discussion below on Light Zodhiates says figuratively phos means "moral and spiritual light and knowledge which enlightens the mind, soul or conscience; including also the idea of moral goodness, purity and holiness, and of consequent reward and happiness. (Complete Word Study Dictionary- New Testament) Men (444)(anthropos) in this context refers to entire human race. QUESTION - What does it mean that “in Him was life, and the life was the light of life? ANSWER - Several elements are required to sustain life. Among the top are food, water, air, and light. In Scripture, Jesus is the source of each of these. He is the “bread of life” (John 6:48), the supplier of “living water” (John 4:10), and the One who fills every creature with the “breath of life” (Genesis 2:7; John 3:8; 20:22). John’s Gospel says, “In him was life, and the life was the light of men” (John 1:4, ESV). Jesus Christ came into the world to bring life. He is equal to God the Father, who “has life in himself, and he has granted that same life-giving power to his Son” (John 5:26, NLT). The Greek term translated as “life” in John 1:4 is zōē. It means “life source; the inherent capacity for producing (and maintaining) living beings.” This “zoe-life” is an overarching theme in John’s Gospel. As the Creator (John 1:3) and Sustainer of all life (John 5:21; 6:40, 57; 14:6), Jesus offers physical, spiritual, and eternal life to humanity. The life source that is in Him, John reveals, has become “the light of men” (John 1: 4, ESV), “the light of all mankind” (NIV), or “light to everyone” (NLT). In Him was life, and the life was the light of men means that the life and light of salvation now extend beyond the chosen people of Israel to the whole world. John calls Jesus the “true light that gives light to everyone” (John 1:9), echoing Isaiah’s prophecy that the coming Messiah would “do more than restore the people of Israel” and become “a light to the Gentiles” and bring “salvation to the ends of the earth” (Isaiah 49:6, NLT). Jesus left no doubt regarding this aspect of His identity. He said, “I am the light of the world. Whoever follows me will never walk in darkness, but will have the light of life” (John 8:12). While restoring sight to a blind man, Jesus stated, “While I am in the world, I am the light of the world” (John 9:5). And again, Jesus emphasized that He had come to save the whole world: “I have come into the world as a light, so that no one who believes in me should stay in darkness” (John 12:46). In the Bible, darkness is often a symbol of sin and its effects (John 3:19–20; Matthew 6:23; 2 Corinthians 4:4; Ephesians 4:18). Jesus is the light that pierces all the darkness of this world with the brilliance of His truth (John 1:5). In Him “there is no darkness at all” (1 John 1:5). Those who put their faith in Jesus Christ “believe in the light” and become “children of light” (John 12:35–36). As the light of men, Jesus calls believers “out of the darkness into his wonderful light” (1 Peter 2:9, NLT), just as Isaiah foretold: “The people who walk in darkness will see a great light. For those who live in a land of deep darkness, a light will shine” (Isaiah 9:2, NLT). Shortly after His blinding-light conversion experience, the apostle Paul testified that, according to the prophets, Israel’s Messiah would bring the message of salvation—“the message of light”—both to Jews and Gentiles (Acts 26:23; cf. Isaiah 42:6–7; 51:4; 53:11). Later Paul wrote, “For God, who said, ‘Let there be light in the darkness,’ has made this light shine in our hearts so we could know the glory of God that is seen in the face of Jesus Christ’” (2 Corinthians 4:6, NLT). The message of salvation is that Jesus Christ—the “one who is life itself”—is the source of eternal life for all people (1 John 1:2, NLT). Salvation and everlasting life are found only in Him (1 John 5:11). Jesus said, “I am the resurrection and the life. The one who believes in me will live, even though they die” (John 11:25). As Christians, our life is Jesus (Colossians 3:4). Everything we need comes from Him, in whom “we live and move and have our being” (Acts 17:28). The life that is the light of men continues to shine in this dark world through believers who “live as children of light” (Ephesians 5:8–14; see also 1 John 1:7; 2:8–10; 1 Thessalonians 5:5–6). Jesus taught His followers, “You are the light of the world. A town built on a hill cannot be hidden. Neither do people light a lamp and put it under a bowl. Instead they put it on its stand, and it gives light to everyone in the house. In the same way, let your light shine before others, that they may see your good deeds and glorify your Father in heaven” (Matthew 5:14–16). WILLIAM BARCLAY ON THE KEY WORDS: LIFE AND LIGHT The Fourth Gospel begins and ends with life. At the very beginning we read that in Jesus was life; and at the very end we read that John’s aim in writing the gospel was that men might “believe that Jesus is the Christ, the Son of God, and that believing you may have life in his name” (John 20:31). The word is continually on the lips of Jesus. It is his wistful regret that men will not come to him that they might have life (John 5:40). It is his claim that he came that men might have life and that they might have it abundantly (John 10:10). He claims that he gives men life and that they will never perish because no one will snatch them out of his hand (John 10:28). He claims that he is the way, the truth and the life (John 14:6). In the gospel the word life (zōē) occurs more than thirty-five times and the verb to live or to have life (zēn) more than fifteen times. What then does John mean by life? (i) Quite simply he means that life is the opposite of destruction, condemnation and death. God sent his Son that the man who believes should not perish but have eternal life (John 3:16). The man who hears and believes has eternal life and will not come into judgment (John 5:24). There is a contrast between the resurrection to life and the resurrection to judgment (John 5:29). Those to whom Jesus gives life will never perish (John 10:28). There is in Jesus that which gives a man security in this life and in the life to come. Until we accept Jesus and take him as our saviour and enthrone him as our king we cannot be said to live at all. The man who lives a Christless life exists, but he does not know what life is. Jesus is the one person who can make life worth living, and in whose company death is only the prelude to fuller life. (ii) But John is quite sure that, although Jesus is the bringer of this life, the giver of life is God. Again and again John uses the phrase the living God, as indeed the whole Bible does. It is the will of the Father who sent Jesus that everyone who sees him and believes on him should have life (John 6:40). Jesus is the giver of life because the Father has set his own seal of approval upon him (John 6:27). He gives life to as many as God has given him (John 17:2). At the back of it all there is God. It is as if God was saying: “I created men that they should have real life; through their sin they have ceased to live and only exist; I have sent them my Son to enable them to know what real life is.” (iii) We must ask what this life is. Again and again the Fourth Gospel uses the phrase eternal life. We shall discuss the full meaning of that phrase later. At present we note this. The word John uses for eternal is aiōnios. Clearly whatever else eternal life is, it is not simply life which lasts for ever. A life which lasted for ever could be a terrible curse; often the thing for which men long is release from life. In eternal life there must be more than duration of life; there must be a certain quality of life. Life is not desirable unless it is a certain kind of life. Here we have the clue. Aiōnios is the adjective which is repeatedly used to describe God. In the true sense of the word only God is aiōnios, eternal; therefore eternal life is that life which God lives. What Jesus offers us from God is God’s own life. Eternal life is life which knows something of the serenity and power of the life of God himself. When Jesus came offering men eternal life, he was inviting them to enter into the very life of God. (iv) How, then, do we enter into that life? We enter into it by believing in Jesus Christ. The word to believe (pisteuein) occurs in the Fourth Gospel no fewer than seventy times. “He who believes in the Son has eternal life” (John 3:36). “He who believes,” says Jesus, “has eternal life” (John 6:47). It is God’s will that men should see the Son, and believe in him, and have eternal life (John 5:24). What does John mean by to believe? He means two things. (a) He means that we must be convinced that Jesus is really and truly the Son of God. He means that we must make up our minds about him. After all, if Jesus is only a man, there is no reason why we should give him the utter and implicit obedience that he demands. We have to think out for ourselves who he was. We have to look at him, learn about him, study him, think about him until we are driven to the conclusion that this is none other than the Son of God. (b) But there is more than intellectual belief in this. To believe in Jesus means to take Jesus at his word, to accept his commandments as absolutely binding, to believe without question that what he says is true. For John, belief means the conviction of the mind that Jesus is the Son of God, the trust of the heart that everything he says is true and the basing of every action on the unshakable assurance that we must take him at his word. When we do that we stop existing and begin living. We know what Life with a capital L really means. LIGHT In him was life and the life was the light of men. THE second of the great Johannine key-words which we meet here is the word light. This word occurs in the Fourth Gospel no fewer than twenty-one times. Jesus is the light of men. The function of John the Baptist was to point men to that light which was in Christ. Twice Jesus calls himself the light of the world (Jn 8:12; 9:5). This light can be in men (Jn 11:10), so that they can become children of the light (Jn 12:36), “I have come,” said Jesus, “as light into the world” (Jn 12:46). Let us see if we can understand something of this idea of the light which Jesus brings into the world. Three things stand out. (i) The light Jesus brings is the light which puts chaos to flight. In the creation story God moved upon the dark, formless chaos which was before the world began and said: “Let there be light” (Genesis 1:3). The new-created light of God routed the empty chaos into which it came. So Jesus is the light which shines in the darkness (Jn 1:5). He is the one person who can save life from becoming a chaos. Left to ourselves we are at the mercy of our passions and our fears. When Jesus dawns upon life, light comes. One of the oldest fears in the world is the fear of the dark. There is a story of a child who was to sleep in a strange house. His hostess, thinking to be kind, offered to leave the light on when he went to bed. Politely he declined the offer. “I thought,” said his hostess, “that you might be afraid of the dark.” “Oh, no,” said the lad, “you see, it’s God’s dark.” With Jesus the night is light about us as the day. (ii) The light which Jesus brings is a revealing light. It is the condemnation of men that they loved the darkness rather than the light; and they did so because their deeds were evil; and they hated the light lest their deeds should be exposed (Jn 3:19, 20). The light which Jesus brings is something which shows things as they are. It strips away the disguises and the concealments; it shows things in all their nakedness; it shows them in their true character and their true values. Long ago the Cynics said that men hate the truth for the truth is like the light to sore eyes. In Caedmon’s poem there is a strange picture. It is a picture of the last day and in the centre of the scene there is the Cross; and from the Cross there flows a strange blood-red light, and the mysterious quality of that light is such that it shows things as they are. The externals, the disguises, the outer wrappings and trappings are stripped away; and everything stands revealed in the naked and awful loneliness of what it essentially is. We never see ourselves until we see ourselves through the eyes of Jesus. We never see what our lives are like until we see them in the light of Jesus. Jesus often drives us to God by revealing us to ourselves. (iii) The light which Jesus brings is a guiding light. If a man does not possess that light he walks in darkness and does not know where he is going (12:36). When a man receives that light and believes in it, he walks no more in darkness (12:46). One of the features of the gospel stories which no one can miss is the number of people who came running to Jesus asking: “What am I to do?” When Jesus comes into life the time of guessing and of groping is ended, the time of doubt and uncertainty and vacillation is gone. The path that was dark becomes light; the decision that was wrapped in a night of uncertainty is illumined. Without Jesus we are like men groping on an unknown road in a black-out. With him the way is clear. (John 1 Commentary)