The Gospel According to John

321 Pages·1998·1.85 MB·English

Shiloh Christian Library
Author and Title
The Gospel According to John
by
G. Campbell Morgan
FOREWORD
THIS is not a Commentary on John, in the usually
accepted sense of that word. It is rather a series of
Meditations, as given in The Church of the Open
Door in Los Angeles, Tabernacle Presbyterian Church, Phila-
delphia, and finally in Westminster Chapel, London. The
addresses, as given, were stenographically reported, and then
condensed, so as to omit much that was merely incidental,
retaining the general line of thought followed.
Dr. Robertson, of Louisville, Kentucky, has described the
Gospel according to John as “ the Profoundest Book in the
World,” and none who has studied it will be inclined to
challenge that designation. To attempt40 pIumb its depths
in a series of thirty-nine Lectures would be absurd. What
I have attempted to do, with those who have gathered tith
me around its pages, has been to breathe its atmosphere,
and indicate the paths which lead to those depths.
“Tite Word Became Flesh-We Beheld His Glory.” If we
have caught some vision of the many-coloured glories merging
into the white light of the Revelation, that may help to fuller
understanding of the writing in days to come, and in
private individual study.
To that end these Meditations are now sent out in this
form to a wider circle, and they are committed to the Grace
and Truth of God-Who is forever patient with the short-
comings of those who seek to serve Him, and Who wondrously
resolves the discords of such into the harmony of His own
mind and will.
G. CAMPBELL MORGAN.
Westminster Cha$el, London.
October x933.
CONTENTS
PAGS
Tm W~xrax’s Accom OF HIS BOOK - - - 9
._ _ _ _ - 17
25
WITNESS OF THE HZ&. INTRODUCTION OF JBSUS - 32
John i. x9-34
F IRST D~.~cIPL~ AND F IRST SXGN - - - - 40
. . J&n i. 33-ii. I2
JPRUSALEII. Tsa SZCOXVD SIGN. NICODSXUS - - 50
John ii. x3-iii. ZI
LST MESSAGE OF HERALD. AND WSUTICR’S Co~~rsr18 60
SlrARp iii. 22-36
_ _ _ _ - - - _ 69
Job* iv. x-42
_
GALILXB. THIRD SIGN. NOBLEMAN’S SON - 79
John iv. 43-54
_
JERUSALEM. TXB FOURTH SIGN. TRS DERELICT 87
John v.
CENTRAL PERIOD OF MINISTRY.
THE Fwm SIGN. FHLDI~.Q 5,000.
THX SIXTH .SIGN. STILLING STORM - - - . 95
Jokn vi. 1-21
DISCUSSION AND TEACHIN& FIRST ” I AM.”
_
THE BRB~D OF LIFT - - - - - 104
John vi. 22-40
C~ANT INUPXDE RDIOISDC USSIONIN AND SGIFATILNIGL.- - - - - _ 1x3
Joha vi. 41-71
FINAL PISRIOD OF MINISTRY.
JICHRUSAISL EM. BRFSETAHSRTEN O F TAANBDE RNARCULELE&RS - - - . 122
John vii. r-24
JBRUSALLM. FEAST OF TABZRNACLXS.
_
CITIZBNS AND PHARISZNI - - - - I29
John vii. 25-36
JSTRVHSEA LGBYR.E ATTH SIN VFISTAASTTIO CN)F TANADB EDRINVIASCIOLNE S-. - _ 136
Johhrc vii. 3pviii. I
JERUSALEM. THE WOMAN. SSCOND ” I AM.”
THE LIGHT 01 THZ WORD. DISCUSSION - _ 145
John viii. 2-30
CONIINUBD DISCUSSION. THIRD ” I AM.”
BSPOR~ A~RAHAU - - - - b _ 154
John viii. 3x-59
JIRUSALILM. (LATER) SEV~N~S SIGN.
IUN BURN BLIND - - - - - 162
JO~# IX. 2-38
7
CONTENTS
FINAL PERIOD OF Mmmrzw~ontinucd.
JERUSALBM. TEACHING. FOURTH “ I AM.”
THE DOOR. FIFTH ” I AM ” GOOD SHBPHBRD - - 171
John ix. 39-x. 21
JERUSALEM. (STILL LATER.) FEAST OF DEDICATION. MES-
SIANIC CHALLENGE . OVER J ORDAN - - - I77
,John x. 22-42
BBTHANY. SIXTH “ I AM.” RESURRECTION AND LIFE 187
John xi. 1-27
BETHANY. EIGHTH SIGN. LAZARUS - - - I“4
John xi. 28-53
IN EPHRAIM. BETHANY. THB SUPPER.
J ERUSALEM . THE ARRIVAL - - - - - 204
John xi. 54-xii. Ig
J ERUSALEM . THE GRBEKS. TEACHING - - - 211
John xii. 20-36
THE WRITER’S COMMENTS. AND LAST APPEAL OF JXXJS 220
John xii. 37-50
JBRUSALEM. WITH HIS OWN. PASSOVER 227
John xiii. 1-20
JBRUSALEM. WITH HIS OWN. NEW FEAST 234
John xiii. 21-35
JERUSALEM. WITH HIS OWN.
SEVENTH ” I AM ” WAY, TRUTH, LIFB 241
John xiii. 36-xiv
JERUSALEM. WITH HIS OWN.
EIGHTH “ I AM ” VINE. ALLEGORY - 249
John xv
JERUSALEM. WITH HIS OWN.
L AST T EACHING - - - - - 258
John xvi
JERUSALEM. WITH HIS OWN.
COMMUNION WITH THB FATHER - - 266
John xvii
JERUSALEM. THE BETRAYAL.
BEFORB THE P RIESTS - - - - 275
John xviii. 1-27
JERUSALEM . BISFORE PILATE - - - 283
John xviii. 28-xix. 16
JICRUSALEM. THE CRUCIFIXION - - 291
John xix. 17-30
JERUSALEM. THE BURIAL - - - 298
John xix. 31-42
JERUS~LBM. THE RISEN LORD.
THE FIRST DAY OF THE WEEK. MORNING 306
John xx. 1-18
JERUSALEM. THE RISEN LORD.
THR FIRST DAY OF THE WEEK. EVENING 315
EprLoGGOgkn xx. X9-29
_ _ _ - - - 324
John xxi
8
The Gospil According John
t0
The Writer’s Account of His Book
John xx. 30,31.
A asked long ago, and often repeated is as to
QUESTION
why we have four Gospels. The answer to that enquiry was
given by Origen when he said, There are not four Gospels,
but a four-fold Gospel. This means that to an understanding
of the Person and mission of our Lord, each evangelist,
inspired of the Holy Spirit, has given one phase of revelation.
This being so we cannot compare them in the sense of dis-
criminating between their values. Each has its own distinctive
revelation.
Nevertheless, there is a common and justifiable conscious-
ness that in the Gospel according to John we arrive at an
ultimate unveiling. Dr. Arthur T. Pierson once suggested
that the four Gospels in the order in which we now have them,
follow the line of the old Hebrew encampment. Matthew
surveys the Theocracy in its entirety. In other words, the
whole camp is seen surrounding the King. In Mark we find
ourselves in the outer dourt, in the place of service and
sacrifice. In Luke we have passed into the Holy Place,
where stood the seven-branched candlestick of witness, and
the table of shewbread, or communion. In John we enter
within the veil, into the Holiest of all. If this warranted
figure of speech be allowed, it at once beccmes evident that
any approach to this Gospel must be that of reverence and awe.
The work is evidently that of a poet, but it is none the less
remarkable for its systematic structure ; and we begin by
recognizing that structure. The complete treatise is found
in the first twenty chapters, so far as verse twenty-nine.
This is immediately followed hy a foot-note in chapter twenty-
nine, verses thirty and thirty-one, in.which the writer accounts
for his own book. Then there is an Epilogue, or Postscript
c91
JOHN
uh =. 34 31.1
in chapter twenty-one. The terms epilogue, or postscript, do
not suggest anything of secondary *value, but refer merely to
the literary structure. In the last analysis, chapter twenty-
one continues and completes the movement ending in verse
twenty-nine of chapter twenty. Our first study is concerned
with the writer’s account of his book, as found in the foot-
note, chapter twenty, verses thirty and thirty-one. Every one
will agree that when a writer interprets his own book, we
must give attention to his interpretation if we are to hope to
understand his book.
The foot-note runs thus:
“ Many other signs therefore did Jesus in the presence
of the disciples, which are not written in this book ; but
these are written, that ye may believe that Jesus is the
Christ, the Son of God ; and that believing ye may have
life in His name.”
In these words the writer gives the reason for the writing,
and incidentally reveals the method. Why did he write it 1
” These are written, that ye may believe that Jesus is the
Christ, the Son of God ; and that believing ye may have life
in His name.”
Then incidentally he shows how he did his work, or.rather,
reveals the principle. underlying the writing. From many
signs he has made a selection.
Three words then will help us to gain the value of this
foot-note. One of them is found in the foot-note itself, and
the two others result from the finding of the one. The first
word is the word I8 Signs.” The next word is Selection.
The word is not used by the writer, but the fact is reve$&
John is careful to point out that he has not told all the story
of Jesus. This does not profess to be a life of Jesus. Neither
does it profess to give all the signs available. ” Many other
signs . . . not written ” ; but “ these are written.” Notice
the contrast. Many not written ; these written. John has
made a selection. Selection then reveals the method of John.
The third word I would use is the word Significance.. The
sigr&ance of the signs, as John saw it. The signs were
rd
JOHN [John xx. 30, 31.1
selected to produce conviction, “ tltat ye may believe,” and a
spiritual result, ” and that believing ye may have life.”
The word “ signs ” is arresting. We must understand what
that word means, as we find it here. There are three words
used in the New Testament in the realm of what we commonly
designate the supernatural ; “ Powers, Wonders, Signs.” On
the day of Pentecost, Simon Peter preaching, employed them.
I will not quote them from the King James Version, nor from
the Revised. The Old ,Version began with the word
“ miracles,” which is not correct. The second word may be
so rendered; but not the first. The Revised has it ” mighty
works,” and then puts in the margin the true rendering
“ powers.” ” Jesus of Nazareth, a Man approved of God
unto you by powers and wonders and signs.” In writing his
second letter to the Corinthians, Paul, referring to apostolic
work, names ” signs . . . wonders . . . powers.” The same
three words, but in another order. In his second letter to
the Thessalonians, referring to Satan, he uses the same three
words. He says he wrought with powers and signs and
wonders falsely. Note that little word ” falsely.” It qualifies
the activity of Satan. But we are in the same realm of
ideas. The things that Jesus did ; the things His apostles
did ; the things that the devil does.
Now what do the words mean ? ” Powers ” refers to
operations producing results. “ Wonders ” describes the
effect produced by the power when it operates. ” Signs ”
refers to the value of the thing done, which has produced
wonder. We have in these three words a complete revelation,
a complete philosophy of what we are pleased to call the
supernatural.
The word miracles comes from the Latin tnivrccrclrcm,
derived from the Latin miruri, which simply means to wonder.
In the life of our Lord, we may take anything which we
describe as miraculous,-turning water into wine, that is
John’s first ; the raising of Lazarus, that is his last,-and
they were operations which could only produce wonder or
astonishment. In the presence of every such manifestation
[III
[John xx. 30, 31.1 JOHN
the astonished observer would recognize power, or energy.
The wonder would be created by ignorance of the power
producing the result. Therefore, it is a miracle, a wonderful
thing. The last word reveals the value of it ; it is a sign,
proving something. Jesus went about, and God through Him
wrought powers, that is the fact ; wonders, that is the effect ;
signs, that is the value.
A sign then is something that proves something else.
A sign is infinitely more than a symbol. A symbol can be
capriciously chosen to represent that with which it has no
inherent connection. That is never true of a sign in the New
Testament sense of the word. Let me illustrate that. The
maple leaf is the symbol of Canada. But the maple leaf is
not the sign of Canada. Why not 7 Because we have seen
maple leaves in other lands. But if we could find a plant
which grows in Canada, and nowhere else, that would be a
sign. That is the meaning of sign in the New Testament,
always. Moreover, a true sign is always a proof of God ; while
false signs prove Satan.
In John’s Gospel he never uses the word “ powers,” never
calls the things Jesus did, ” powers.” In the Book of
Revelation, he does use the word ; but in the Gospel, and
the letters he never employs it. It is also true that he never
uses the word “ wonders.” He does record in the fourth
chapter of the Gospel that Jesus once said to the men in
Cana, “Except ye see signs and wonders, ye will in no wise
believe.” John’s use of the word implicates powers and
wonders, but he does not use the words. As he calls to mind
all the things that Jesus did and said, noting their power,
noting their wonder, he is emphasizing their significance and
value.
In this statement there is an arresting limitation. The
writer speaks of “ Many other signs therefore did Jesus in
the presence of the disciples, which are not written in this
book.” The things done and said were done and said, for
the most part, in the presence of the crowd. John is referring
to the fact that there were those who saw and understood.
JOHN [John xx. 30, 31.)
--
It is possible for Jesus to perform a miracle, and for the
crowd to see it, but not to understand it. John was em-
phasizing the fact that there were other witnesses, who did
see the signs, and grasped their meaning.
John-who certainly was an old man when he wrote the
Gospel-was going back in memory over the three and half
marvellous years with Jesus, remembering the crowded days,
and the incidents of all those wonderful days ; and from them
all he made a selection of signs, and grouped them in this
marvellous piece of writing, and that with a very definite
purpose.
And so we come to the declaration of purpose. Why did
he write ? ” These are written that ye’ may’ believe.”There
are two uses of the same verb in that passage. “ That ye may
believe that Jesus is the Christ, the Son of God ; and that
believing ye may have life in His name.” In this double
use of. the verb, we have revealed the two sides of the faith
that brings men into life. The first quite patently is intel-
lectual conviction, ” that ye may believe ” ; that is that you
may be convinced. Of what ? That Jesus is the Christ, the
Son of God. But more ; ” And that believing ye may have
life.” That implies more than intellectual conviction. That
is belief as volitional surrender to the thing. of which the .mind
is convinced. As a matter of fact, we never really believe
anything until we surrender ourselves to it. It is possible to
say every Sunday, ” I believe in God the Father Almighty.”
Do we ? Saying it in the sanctuary does not prove it. The
life through the week proves the reality of the faith affirmed,
or disproves it. Intellectual conviction is not saving faith ;
but apart from it there can be no saving faith. We must
have the facts, and grasp them intellectually, and then yield
to them.
Begin with the intellectual. What does he say is to be
believed ? In order that we may believe something about
Jesus. It is very arresting that John uses that name for our
Lord more than any other writer. In the Revised Version
we find that Mark calls our Lord, “ Jesus ” only thirteen
[John xx. 30, 31.1 JOHN
times. Luke calls Him ” Jesus ” eighty-eight times. Matthew
calIs Him ” Jesus ” one hundred and fifty-one times. John
calls Him “ Jesus ” two hundred and forty-seven times.
That is quite mechanical, but it is revealing. In other words,
all through this Gospel, John is keeping us face to face with
the human Jesus, Jesus as He was known. His eyes were
ever on Jesus as known in the days of His flesh. This is
admittedly the Gospel ‘of. our Lord’s Deity, and yet this
Gospel keeps me close to His humanity more than either of
the other Gospels does. Matthew ? I am in the presence of
government all the way through. I am impressed with
authority. Mark ? I am in the presence of the suffering
Servant stripped of His dignity. Luke ? I am in the presence
of Man in an ideal perfection that almost frightens me. But
in John I feel I can handle Him, and get close to the human.
He never lets me get away from the human.
But in Him there was more than the human. ” These
are written that ye may believe that Jesus is the Christ.”
Let us pause there. In this Gospel he calls Him Christ
twenty-one times, three of them in connection with the name
Jesus. Where he says the law came by Moses, grace and
truth by Jesus Christ, he links them. He never links them
again until recording the prayer of our Lord in chapter
seventeen, verse three, “ Him Whom Thou didst send, even
Jesus Christ.” He does so finally in this foot-note, “ that ye
may believe that Jesus is the Christ.” Three times only they
are thus linked together.
The first purpose of the writing is to prove that Jesus is
the Christ. That was the question in all the years of our
Lord’s public ministry to the people among whom He exer-
cised that ministry. Is He the Christ ? There came a day
when they asked our Lord specifically ; “ If Thou art the
Christ, tell us plainly.” It was the question that divided
men; some saying, Yes, and others, No. John now says,
I have gathered up these things to prove that Jesus is the
Christ, that you may believe it.
What else ? “ The Son of God.” The title Christ refers to