THE COMPLETE BULLINGER BIBLE SERIES

THE GOSPEL ACCORDING TO
JOHN.
T
he Divine purpose in the Gospel of John is to present the Lord Jesus as GOD. This is the one great feature which constitutes the difference between this Gospel and the other three.
It has already been noted that in the first three Gospels the Lord Jesus is presented respectively as Israel’s King, Jehovah’s Servant, and the Ideal Man; and that those incidents, words, and works are selected, in each Gospel, which specially accord with such presentation.
Thus they present the Lord on the side of His perfect humanity. It is this that links them together, and is the real reason for their being what is called “Synoptic”, and for the marked difference between them, taken together, and the fourth Gospel.
In the other Gospels, miracles are so called, or “mighty works”, but in John they are always called “signs”, because they are recorded not as to their facts or their effects, but as to their number and signification.
In John it is the Person of the Lord that is presented, rather than His offices, and His ministry is mainly in Jerusalem and Judea rather than in Galilee.
Hence the Lord’s visits to the Feasts find a special place (2:13—3:21; 5:1; 7:15; 10:22; 11:55, &c.); While His ministry in Galilee is constantly assumed, rather than described (6:1; 7:1; 10:40).
In John the presentation of the Son of God is concerned with His heavenly and eternal glory.
The purpose of the Holy Spirit by John, in His presentation of the Messiah, is to say to us and to all, “Be-hold your God”; and His Deity is observed throughout the Gospel. See 1:3,14,33,34,49; 3:13,14; 5:23,26; 6:51,62; 8:58; 13:33, &c. This is emphasized by the first and last references (1:1 and 20:28,31).
The same purpose and design are seen in the presentation of the Lord as having the Divine attribute of Omniscience.
The Deity of Jesus Christ
1
In the beginning of the ages, was the Word, and, the Word, was with God, and, the Word, was God.
2 This Worda, was already pre-existent in the beginning of the ages, with God.
3 All things, came into being, through Him; and, apart from Him, came into being, not even one thing: that which hath come into being.
4 In Him, was already pre-existent life; and, the life, was the light of men.
5 And, the light, shineth in the darkness; and, the darkness, comprehendedb it not.
The Witness John
6 There arose a man, sent from God, whose name was John.
7 He came, for a witness, in order that he might bear witnessc, concerning the Light, in order that, all men, through him, might believe.
1:2 aOr He 1:5 bOr overpowered 1:7 cOr testify
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1:1 was = was already pre-existent. Creation is not mentioned till v. 3. “The Word had no beginning”. See v. 3; 17:5. 1 John 1:1. Eph. 1:4. Prov. 8:23. Ps. 90:2. Cp. 8:58. the Word. Gr. Logos. As the spoken word reveals the invisible thought, so the Living Word reveals the invisible God. Cp. v. 18. with. Implying personal presence and relation. Cp. v. 18. God. With the Article = the revealed God of the Bible. was God. Here “God” is without the Article, because it denotes the conception of God as Infinite; Eternal, Perfect, Almighty, &c. Contrast 4:24.
1:2 was = See note v. 1. with. See note v. 1. God. See note v. 1.
1:3 All things. Referring to the infinite detail of creation.
1:4 life. Gr. zōē. I.e. the fountain of life. Hence 1 John 5:11,12. Ps. 36:9. the light. Not a light. Cp. 8:12. Gr. phōs.
1:5 the darkness. Presupposing the Fall. Gen. 3:18. comprehended it. This is direct from the Vulgate. The Gr. katalambanō is so rendered only here. It means overcame or overpowered Him not. See 1 Thess. 5:4 (overtake). Mark 9:18. John 8:3,4 (take); 12:35 (come upon hostilely). it. Referring grammatically to phōs, the light (neuter); but logically to the Word. Quoted by Tatian (A.D. 150-170), Arat. ad Graecos, xiii.
1:6 sent. Cp. Mal. 3:1. Gr. apostellō(apostle). John not only came, but was “sent”. John: i.e. John the Baptist; the John of the narrative, not of the Gospel.