The Gospel of John was the last of the four Gospels written. The author, Apostle John wrote the last five books of the New Testament and some believe the Gospel of John was the last written of these five books. The Gospel of John is not a collection of the experiences of Christ but a careful selection of material to support the opening text of John regarding the identity of Christ. Graham Scroggie says of this Gospel, "There are few more perfect literary structures." The first chapter of John is introductory. It can be divided into three major parts as follows:
John 1:1-5, 9-18
The first chapter of the Gospel of John begins by introducing Jesus Christ. It is a masterful introduction. Whether or not you believe this introduction is a litmus test of your faith.
One of the greatest passages in the Bible is the first five verses of the Gospel of John. It shows Christ's relationship to God, the galaxies and the Gospel. You must get the subject of these five verses correct if your doctrine is to be correct. The time covered in these first five verses is from before time began (creation of the universe) all the way to the victory of Christ on the earth in the future.
• His relationship to God. This relationship is vital to Christ's identity. First, His designation. "The Word" (John 1:1). Words reveal thoughts. Christ is the great revealer of God's thoughts (Hebrews 1:1, 2; John 1:18). That is why He speaks of Himself as the "Alpha and Omega" (Revelation 1:11). Alpha and Omega are the first and last letter of the Greek alphabet. The expression "Alpha and Omega" takes in all the letters of the alphabet. Letters make words. Christ is all the words to reveal God. Second, His duration. "In the beginning was the Word" (John 1:1). The beginning refers to the creation. Christ was in existence before the creation. He did not come into being at Bethlehem. The word translated "was" in John 1:1, 2 is in the imperfect tense meaning continuous action in past time. This speaks of the eternality of Christ. He has always existed. Third, His dwelling. "With God" (John 1:1). Jesus did not live with Mary Magdalene as some critics want us to believe, He lived with God. Fourth, His deity. "The Word was God" (John 1:1). You cannot make the fact of the deity of Christ any plainer than this last statement in John 1:1. The deity of Christ is taught absolutely and clearly in the Scriptures. This statement not only teaches it but so does the duration of Christ teach it.
• His relationship to the galaxies. The next significant relationship John gives of Christ is His relationship to creation. It certainly invalidates any evolutionary ideas. First, the extent of the creation. "All things were made by him" (John 1:3). Christ did it all. What power, what genius! To emphasize this truth, John adds it again only in the negative, "And without him was not anything made that was made" (John 1:3). One of the habits of John in his writing is to state a fact in the positive then to follow with a negative (see John 1:20, 3:36, 8:23; I John 1:5 and 4:6). Second, the energy for the creation. "Made" (John 1:3). The word translated "made" means "to be made or created from nothing" (Zodhiates). What enormous power to create the universe out of nothing! Christ did it! Third, the exclusiveness of the creation. "All things were made by him... without him" (John 1:3). There is no room for evolution in this statement. Christ did all the creating. The world of unbelief hates this truth.
• His relationship to the Gospel. The important information for the sinner is this fact about Christ and the Gospel. First, the remedy in Christ. "In him was life; and the life was the light of men" (John 1:4). Death and darkness are the product of sin. But life and light are a product of salvation, and soul salvation is all in Jesus Christ. Second, the radiating of Christ. "The light shineth in darkness" (John 1:5). This speaks of the Incarnation and the grace of God. Christ came to a world of darkness to shine a light of salvation (John 8:12). Third, the reaction to Christ. "The darkness comprehended it not" (John 1:5). The word translated "comprehendeth" has a twofold meaning here. It can speak of (1) rejection, for it can mean not received—Christ was not received well; He was not perceived as essential. It can also speak of (2) rebellion—it can mean to overtake and to conquer. The "not" in this text means Christ will not be conquered or overwhelmed. As an example, Christ will destroy the antichrist by the brightness of His coming (II Thessalonians 2:8).
Christ came into the world to help the world through the work of the Gospel. John records the response to Christ.
• The rejection response. In spite of Who Christ was and what He had done, He still was rejected by many. First, the rejection was inexcusable "He was in the world, and the world was made by him" (John 1:10). In spite of the presence of Christ ("in the world") and the power of Christ ("the world was made by him"), He was still rejected. Such a rejection was totally inexcusable. Second, the rejection was of ignorance. "The world knew him not" (John 1:10). The world knows many things, education is high in the world's priorities, yet in all their knowledge they did not know the most important. They did not know Jesus. All the great institutions of learning are condemned by this failure. Third, it was insulting. "He came unto his own, and his own received him not" (John 1:11). This speaks of the rejection of Christ by the Jews. They rejected Him in spite of privilege. The problems of the Jews today is the result of the rejection of Christ by the nation. Once Christ is received, the Middle East crisis will be over!
• The reception response. Some received Christ, however. First, the position from the reception. "As many as received him, to them gave he power to become the sons of God" (John 1:12). Receiving Christ results in the greatest blessing one can have, namely, becoming a son of God an expression that speaks of conversion. Receiving Christ puts us into the family of God. We become His children. Second, the people for the reception. "To them that believe on his name" (John 1:12). Those who become the children of God gain this blessing not by church membership or baptism or other work but by believing in Christ. He is the way to salvation. One either receives or rejects Christ. Only those who "believe" on Him gain salvation. Third, the process in the reception. "Which were born, not of blood, not of the will of the flesh, nor of the will of man, but of God" (John 1:13). This is the first verse of the Gospel of John to speak of salvation as the new birth. The new birth (salvation) is not a result of human heritage ("not of blood") nor works ("will of flesh") or by proxy ("will of man"); no preacher or priest can forgive your sins. But one is saved by God ("of God"). Fourth, the product of reception. "Of his fulness have all we received, and grace for grace" (John 1:16). All the redeemed have received "grace for grace" which is the piling up of blessing on blessing. It is not grace for works, but grace for grace. Salvation blessings are continually piling up in abundance.
This is a great text on the Incarnation of Jesus Christ. It speaks of His coming to earth to reside among mankind.
• The means of the residency. "The Word was made flesh" (John 1:14). This is a great mystery but speaks of the duo-nature of Christ. He was very God ("Word") and very man ("flesh"). He was Deity in human form.
• The manifestation of the residency. "Dwelt among us" (John 1:14). First, the nature of the manifestation. The word translated "dwelt" means to tent or tabernacle. The tabernacle in the wilderness in Moses' time is a great type of Christ. There are three types of Christ in the first chapter of John. The sanctuary (tabernacle/"dwelt"), the sheep ("lamb"), and the steps (ladder—John 1:51). Second, the necessity of the manifestation. Christ came into the world this first time to reveal God (John 1:18) and to redeem sinful man (I Timothy 1:15).
• The meditating on the residency. "We beheld" (John 1:14). First, the devotion in the meditating. The word translated "beheld" means a continuous contemplation. It is not a casual, curious look but a serious study of and devotion to Christ through diligent beholding. Second, the duty of the meditating. "Beheld." After God has given us such a marvelous manifestation of Himself in Christ, we have a duty to behold it. Third, the delight of the meditating. "We beheld his glory, the glory as of the only begotten of the Father" (John 1:14). The experience would bring delight.
• The manner of the residency. This speaks of the way in which Christ showed Himself to mankind. "Full of grace and truth" (John 1:14). First, the rareness of the manner. "Full of grace and truth." Grace speaks of warmth, devotion, help, the
Gospel. Truth speaks of wisdom, doctrine, holiness, Sinai, law. Man has a tendency to be strong in one or the other. Second, the fullness of the manner. "Full of grace and truth." Christ had an abundance of both. He was not unbalanced. Third, the essentialness of the manner. "Grace and truth." We need both. We do not want the apostates' message that makes the benevolence of God preeminent and the holiness of God incidental, for that will send all to heaven and make heaven an unholy and unpleasant place. But neither do we want the thunderings of Mt. Sinai alone which make the holiness of God eclipse the grace of God, for that takes away any hope and sends all to hell. Gospel is truth and grace. It is truth in that it indicts sinners, but grace in that it invites sinners; it is grace in that it offers pardon, but truth in that it requires Calvary. Truth condemns the sinner; grace commends the Savior. The Psalmist describes the Gospel as a wonderful combination of grace and truth. "Mercy [grace] and truth are met together; righteousness [truth] and peace [grace] have kissed each other" (Psalm 85:10).
"The law was given by Moses, but grace and truth came by Jesus Christ" (John 1:17). What Christ brings is better than the law. The book of Hebrews emphasizes this truth when it speaks of a "better" covenant and "better" promises (Hebrews 8:6).
"No man hath seen God at any time; the only begotten Son, which is in the bosom of the Father, he hath declared him" (John 1:18). The word translated "declared" is the key to the fact of the revelation in Christ. This word means to exegete, to make known, open up, reveal. Christ reveals God to us.
John 1:6-8, 15, 19-34
The introducer or herald of Jesus Christ was John the Baptist. The Apostle John, as with the other three Gospels, tells us early in the Gospel about this great herald of Christ.
"There was a man sent from God, whose name was John" (John 1:6). The Apostle John, unlike Luke, does not report any of John the Baptist's early life but begins with the calling of John the Baptist.
• The source of the calling. "From God." No calling is valid if God is not in it. Some in Christian service do not possess a Divine call but have a presumptuous, self-willed call.
• The selecting in the calling. "Whose name was John." God's call is specific. It is not general. He selects a particular person for a particular task.
• The sending in the calling. "Sent from God." From the word translated "sent" we get the word "apostle." It means to send one with a special mission. John the Baptist did indeed have a special mission. It was to proclaim the coming of the Redeemer and King in Jesus Christ.
• The service in the calling. "The same came for a witness, to bear witness of the Light, that all men through him might believe" (John 1:7). John was to testify of Jesus. "A witness... of the Light." John was to testify about Jesus. The word translated "witness" here means one who speaks with knowledge and authority (certainty) and also one who has a great commitment to the message about Christ, for the word translated "witness" is the word from which we get our English word "martyr."
• The salvation in the calling. "That all men through him might believe" (John 1:7). John the Baptist spoke to great crowds in his ministry. His great aim with the crowds was to get them to believe in Jesus. This was a grand and noble goal.
The clarification of the identity of John the Baptist was needed for many thought John was Christ (Luke 9:18, 19).
• The clarification about John. "He was not that Light, but was sent to bear witness of that Light" (John 1:8). Very plainly, the Apostle John says John the Baptist was not Jesus. First, the character in the clarification. "He was not that Light." As plain as it could be stated, John the Baptist was not Jesus. He was an exceptional man, but he was not Jesus. Many leaders of cults and isms like to be considered Christ. Scripture warns about the false Christs in the end times (Matthew 24:4, 5). Second, the calling in the clarification. "Was sent to bear witness of that Light." John the Baptist's ministry was to witness about Jesus. This statement repeats what was said in John 1:7.
• The clarification about Jesus. "That was the true Light, which lighteth every man that cometh into the world" (John 1:9). With John's identity clarified, the apostle writing this books focuses on Who Jesus was. First, the character of Jesus. "The true Light" (John 1:9). The best anyone else can be is a reflector. The moon is not the sun, but it reflects the sun. Christ is the Great Light for mankind. Second, the calling of Jesus. "Which lighteth every man." This does not mean universal salvation but universal shining. Christ shines upon all men. All men have an opportunity to be saved. Christ is big enough to include all men in His ministry. But though the light shines upon all men, all men do not respond favorably. Third, the coming of Jesus. "That cometh into the world." This last phrase of the verse refers to Christ not the crowd. To shine His light in the world, Christ came to the world.
This verse confirms the obedience of John to his calling.
• The proof for the confirmation. "John bare witness of him" (John 1:15). The word "witness" involves "confirmation" (Zodhiates). It is to give proof of Christ's claims, to confirm Christ. John the Baptist supported Christ. He gave proof about Christ. The critics want anything but proof about Christ, so they will persecute the person who gives proofs about Christ.
• The passion in the confirmation. "Cried" (John 1:15). John spoke earnestly about Jesus. Few speak earnestly about Christ. Earnestness is generally reserved for ball games, making money, and entertainment. But we need more earnestness about Jesus.
• The proclamation in the confirmation. "This was he of whom I spake" (John 1:15). John the Baptist passed the prophets' test. What John had said earlier has now come to pass. This confirmation will be seen again in John 1:30.
• The preference in the confirmation. "He that cometh after me is preferred before me" (John 1:15). John was not trying to usurp the place of Jesus Christ. He was not like many ministers who push themselves into the limelight and push Christ into the background. John kept Christ in the spotlight.
• The praise in the confirmation. "He was before me" (John 1:15). John was born six months before Christ was born in Bethlehem, so how could Christ be "before" John? The answer is that John is speaking of Christ's existence before He came to earth. The word translated "was" in "was before me" is the same as the "was" in John 1:1, 2. It means continuous existence in the past. Thus John praises Christ here by speaking of the eternality of Christ which praises Christ as God.
John's ministry was received well by the general populace but not by everybody. John had his critics who tried to discredit him. Anyone who speaks highly of Jesus Christ will be opposed one way or another by the ungodly world.
• The elders in the critics. "The Jews sent priests and Levites... to ask him... they which were sent were of the Pharisees" (John 1:19, 24). The term "the Jews" generally refers not to all people of the land but to the rulers or elders—particularly the religious officials who ruled the Israelites under the Roman control. That the critics of John's ministry were the religious leaders is not surprising, for this bunch is notorious for opposing any testimony for Jesus Christ.
• The earnestness of the critics. "The Jews sent priests and Levites from Jerusalem to... Bethbara beyond Jordan, where John was baptizing" (John 1:19, 28). The critics showed their earnestness by traveling a good distance (50 to 60 miles) to attack John. The enemy of good always seems to be more earnest than those who will define truth and righteousness.
• The examining by the critics. "Who art thou?" (John 1:19). "Why baptizest thou?" (John 1:25). The identity of John and the authority of John were going to be challenged. This was the critics' attempt to belittle John and his ministry. The critics put great emphasis on your rank and authority. John was not functioning under their authority and that upset them.
• The exasperation of the critics. "I am not the Christ... I am not [Elijah]... Who art thou? that we may give an answer to them that sent us. What sayest though of thyself" John 1:20-22). When John kept telling his inquirers that he was not Christ or one of the prophets, the critics got upset and repeated their question inquiring of his identity "that we may give an answer to them that sent us."
• The explaining to the critics. John's explanation of his identity was not what the critics wanted. They wanted something that they could use to discredit John. First, the explanation was humble. "What sayest thou of thyself" (John 1:22). John gave a brief answer about himself and concentrated and talked about the Master. Most men when asked "what sayest thou of thyself" would have given a long talk about themselves. People like to talk about themselves and many preachers show that fact in the pulpit. Second, explanation was honest. "I am the voice of one crying in the wilderness, Make straight the way of the Lord" (John 1:23). John spoke the truth. He did not embellish his performance. Third, the explanation was holy. "As said the prophet Isaiah" (John 1:23). John's answer was holy, for it came from the Holy Scriptures.
• The exposing of the critics. "Whom ye know not" (John 1:26). The fact that the critics questioned John as they did showed that they did not know Christ. What a shame that the leaders of the land were ignorant of the most important Person of all. Times have not changed. It is still true throughout the world that most leaders of the nations and of religion do not know Jesus Christ correctly.
• The exalting before the critics. "He... is preferred before me, whose shoe's latchet I am not worthy to unloose" (John 1:27). Rather than exalt himself, John exalted Jesus. He exalted Jesus so highly above himself when he said he was not worthy to unloose the shoe latchets on Christ's shoes. None of us are. You cannot exalt self and Christ at the same time.
This communication by John the Baptist points out Christ to mankind. John has been speaking of Christ to the people, now he says, "There He is."
• The Sheep in the communication. "Behold the Lamb of God, which taketh away the sin of the world" (John 1:29). This is the great communication about Jesus Christ. First, the significance of the Lamb. "Behold." Christ is the most important person in life. The Apostle Paul said, "For to me to live is Christ" (Philippians 1:21). Second, the source of the Lamb. "Lamb of God." Salvation is provided by God. Man did not devise soul salvation. Third, the sanctifying by the Lamb. "Taketh away the sin of the world." To be saved, we need to be cleansed of our sin. Only the blood of the Lamb will cleanse us from our sins (Hebrews 9:12).
• The support for the communication. "This is he of whom I said, After me cometh a man which is preferred before me; for he was before me" (John 1:30). John the Baptist had been telling the people about Christ. Now John announces that Christ has come. Christ's coming supports the message that John has been preaching.
• The sign in the communication. God gave John the Baptist a sign to confirm Who Jesus Christ was. First, the need of a sign. "I knew him not; but that he should be made manifest to Israel" (John 1:31). John needed to know with certainty Who Christ was so He could proclaim Him with certainty when He came on the scene. Second, the nobleness before the sign. Before the sign came to declare who the person of Christ was, John waited in obedience "baptizing with water." He did what he knew to do and waited for further illumination. Obedience in what you know to do is a prerequisite for further revelation. Third, the nature of the sign. "I saw the Spirit descending from heaven like a dove, and it abode upon him... Upon whom thou shalt see the Spirit descending, and remaining on him, the same is he which baptizeth with the Holy Ghost" (John 1:32, 33). When John baptized Jesus, "The Holy Ghost descended in a bodily shape like a dove upon him [Jesus]" (Luke 3:22) to inform John the Baptist that this was indeed the One Who would baptize with the Holy Spirit. This was indeed the Christ.
• The sureness in the communication. "I saw, and bare record that this is the Son of God" (John 1:34). The word translated "bare record" is the same word translated "witness" in John 1:7, 8, 15. It means to give evidence, to confirm. John is speaking with certainty. He is dogmatic. John is not guessing. He knows for sure. That is the only way to testify of Christ.
John 1:35-51
The first chapter of John ends by speaking of those who were introduced to Christ. Christ has been introduced in the first part of this chapter. Then the person introducing Christ was reported. Now at the end of the chapter the focus is on those being introduced to Christ. Five of the original twelve disciples are involved here. They are reported in two groups; first is a group of three, then a group of two is reported.
"The next day after John stood, and two of his disciples" (John 1:35). The first three (John, Andrew, Peter) began as two then became three. The word "after" is not in the Greek text but was added by the translators. Its insertion here is confusing.
• The communications from John. "Behold the Lamb of God" (John 1:36). This is the second time John the Baptist has used this term in reference to Christ. The other time was recorded in John 1:29 to which was added "taketh away the sins of the world." Here John is simply pointing out the Lamb to Andrew and John (John the Apostle does not name himself—a habit of his in his writings—see John 13:23, 19:26, 19:35, 20:2, 21:7, 20, 24). We note two significant details from this communication. First, the importance of Christ. "Behold." As we noted the first time John used this phrase, "Behold" means something important. No one is more important than Jesus Christ. He needs to be number One in our lives if our lives are going to amount to anything where it counts the most. Second, the identity of Christ. "Lamb of God." This is one of the great designations of Christ throughout the Bible. The book of Revelation closes the Bible by speaking some twenty-seven times of Christ as the Lamb.
• The conversions of Andrew and John. "The two disciples [Andrew and John] heard him speak, and followed Jesus" (John 1:37). John the Baptist experienced the results every preacher likes to experience, namely, after we preach, people follow Jesus.
• The communion with Christ. The following of Christ resulted in communion with Christ. First, the test for the communion. "What seek ye? They said unto him, Rabbi... where dwellest thou? He saith unto them, Come and see. They came and saw where he dwelt" (John 1:38, 39). These two disciples wanted to be with Jesus. But Christ tested their desire by "Come and see." They passed the test in their "Came and saw." "Came" is faith. "See" is the result of faith. The world wants to see before it believes. Christianity says believe then you will see. Furthermore, many complain they do not experience the "saw" of Divine blessings. The reason is that they never "came." "Came" involves devotion, dedication, and sacrifice. Second, the teaching in the communion. "Abode with him that day" (John 1:39). Knowing what other Scripture says about the habit of Christ to teach in every possible situation it is easy and justifiable to conclude that the time in which the two disciples abode with Christ was filled with some of the finest teaching a man could have. They certainly did not sit around and watch some stupid TV show during their time with Christ. When you are with Christ, you will learn from Him.
• The concern after the conversion. The time with Christ caused one of the disciples to be concerned about his brother. First, the seeking of Peter. "One of the two... was Andrew, Simon Peter's brother. He first findeth his own brother Simon" (John 1:40, 41). Evangelism starts at home. Second, the informing of Peter. "We have found the Messias... Christ" (John 1:41). Andrew informed Peter about Christ. He was the looked-for Messiah. There would have been no use seeking Peter if Andrew did not have a message. Churches need to get back to emphasizing the message, and the message needs to be about Jesus. Third, the bringing of Peter. "He brought him to Jesus" (John 1:42). No other person could help Peter like Jesus Christ.
• The change after the conversion. "Thou art... thou shalt be..." (John 1:42). When Peter came to Christ, a change occurred. When anyone is genuinely saved a change occurs. "If any man be in Christ, he is a new creature; old things are passed away; behold, all things are become new" (II Corinthians 5:17). The change in Peter's case was symbolized in the change of names. Christ changed Peter's name. Christ is the source of change in conversion. From "Simon, the son of Jona" to "Cephas" (Cephas is Aramic for Petros which is Greek for Peter which is English). The name means stone.
The next day, two more men were converted to Christ. Their conversion circumstances were different than any of the first three, but they were truly converted.
• The conversion of Philip. Philip was not a prominent disciple like Peter but his conversion is reported in Scripture. First, the pursuit of Philip. Jesus... findeth Philip" (John 1:43). Philip's conversion was like that of Apostle Paul in that Christ Himself sought out Philip (cp. Acts 9:3-5). Everybody does not have the same conversion experience. Andrew and John were pointed to Christ by John the Baptist. Peter was brought to Christ by Andrew. Now Philip is sought out by Christ. While conversion experiences differ, there is at least one constant, namely, conversion always includes a person coming to Jesus Christ. Second, the precept for Philip. "Follow me." (John 1:43). Conversion involves following Christ. This means submission (follow is not leading but submitting to someone else; the Lordship of Christ is involved here) and the Savior (conversion focuses on Jesus Christ not Mary or some famous saint or prophet). Third, the place of Philip. "Philip was of Bethsaida, the city of Andrew and Peter" (John 1:44). The city of Bethsaida had many great spiritual privileges. It was the dwelling place of some of the greatest men ever (three disciples here), and in it Christ did some great miracles. Yet the city was cursed, for Christ said, "Woe unto thee, Bethsaida! for if the mighty works had been done in Tyre and Sidon, which have been done in you, they had a great while ago repented, sitting in sackcloth and ashes. But it shall be more tolerable for Tyre and Sidon at the judgment, than for you" (Luke 10:13, 14).
• The conversion of Nathanael. As in the previous case in which after Andrew got converted and sought out Simon Peter, so here when Philip is converted, he seeks out Nathanael (some believe he is the Bartholomew of the twelve). Salvation precedes seeking, and the saved will seek. First, the communication to Nathanael. "We have found him, of whom Moses in the law, and the prophets, did write, Jesus of Nazareth, the son of Joseph" (John 1:45). This communication was supported by Scripture and focused on the Savior. That is what our preaching should also be and do. Second, the challenge by Nathanael. "Can there any good thing come out of Nazareth" (John 1:46). The town of Nazareth had a bad reputation which it deserved. It was a wicked town. So Nathanael questioned that One as Holy as the Messiah would come out of Nazareth. Third, the coming of Nathanael. "Philip saith unto him, Come and see. Jesus saw Nathanael coming to him" (John 1:46, 47). Though Nathanael was a skeptic, he checked out the testimony of Philip and found it true. Much unbelief, however, is not willing to investigate the facts. Fourth, the cognizance of Nathanael. "Behold, an Israelite indeed, in whom is no guile" (John 1:47) Good people need Christ, too, not just those on skid row. Fifth, the curiosity of Nathanael. "Whence knowest thou me? Jesus... said unto him, Before that Philip called thee, when thou was under the fig tree, I saw thee" (John 1:48). Philip learned of the omniscience of Christ. Sixth, the confession of Nathanael. "Nathanael answered... Rabbi, thou art the Son of God; thou art the King of Israel" (John 1:49). Evidence of the omniscience of Christ convinced Nathanael of the identity of Jesus as the Messiah and he confessed the same. Seventh, the compensation for Nathanael. "Believest thou? thou shalt see greater things than these" (John 1:50). Faith has many wonderful compensations. Unbelief leads to eternal damnation. Faith leads to eternal bliss in heaven. Eighth, the comparison for Nathanael. "Verily, verily, I say unto you, Hereafter ye shall see heaven open, and the angels of God ascending and descending upon the Son of man" (John 1:51). This refers to Genesis 28:12—"ladder set up on the earth, and the top of it reached to heaven." This ladders is often called "Jacob's ladder." This ladder was in a dream Jacob had in an overnight stay at Bethel after he had left home to go north to find a wife. The ladder is a comparison to Christ's mediation work. Christ is the One only mediator between God and man (I Timothy 2:5). He spans the gulf from earth to heaven. Nathanael would perceive this truth.