THE 13th MAN
19 And the disciples did as Jesus had appointed them; and they made ready the passover.
20 Now when the even was come, he sat down with the twelve.
And Jesus saith unto him, The foxes have holes, and the birds of the air have nests; but
the Son of man hath not where to lay his head. (KJV)
They reclined around the table - there were
the twelve who had been with Him for the past three and a half years -
and the 13th was --
THE SON OF MAN
The title "the Son of man" stands in significant contrast
with the other titles which are assigned to the Lord, and particularly with that title
which in some respects is most akin to it, "the Son of David." It was
essentially a new title; it was used, so far as we know, with one exception only,
by the Lord and of Himself; it expresses a relationship not to a family or to a nation,
but to all humanity.
THE NEW TITLE
The title was a new one. It is common to regard it as directly
derived from the book of Daniel. But in reality the passage in Daniel 7:13, in which the
title is supposed to be found has only a secondary relation to it. The vision of Daniel
brings before him not "the Son of man," but one "like a son of
man." The phrase is general (Ezekiel 2:1), and is introduced by a particle of
I saw in the night visions, and, behold, one like the Son of man
came with the clouds of heaven, and came to the Ancient of days, and they brought him near
before him. (KJV)
And he said unto me, Son of man, stand upon thy feet, and
I will speak unto thee. (KJV)
The Greek text represents the original exactly: and the true parallel
is found in the book of Revelation 1:13, 14:14.
13 And in the midst of the seven candlesticks one like unto the Son of man,
clothed with a garment down to the foot, and girt about the paps with a golden girdle.
The thought on which John dwells is simply that of the human
appearance of the being presented to him (see Daniel 10:16; Ezekiel 1:26). The force
of this comparison comes out more plainly if the context be taken into account.
16 And, behold, one like the similitude of the sons of men touched
my lips: then I opened my mouth, and spake, and said unto him that stood before me, O my
lord, by the vision my sorrows are turned upon me, and I have retained no strength.
And above the firmament that was over their heads was the likeness of a throne, as the
appearance of a sapphire stone: and upon the likeness of the throne was the likeness as
the appearance of a man above upon it. (KJV)
THE HISTORICAL OUTLOOK
The divine kingdom is being contrasted with the kingdoms of the world.
These are presented under the images of beasts (Daniel 7). The brute forces symbolized
them, just as man, to whom originally dominion was given, symbolized the rightful
sovereignty which was to be established. "I saw," the prophet writes, "in
my vision by night
.and four great beasts came up from the sea. The first was like a
.like a bear,
.and lo another like a
.I saw in the night visions, and behold one like a son of man
came with the clouds of heaven
." (Daniel 7:17, 27). The former rulers had come
forth from the sea - the symbol of all confusion and instability - the divine ruler came
It is true that the image of Daniel found fulfillment in the sovereignty of Jesus
Christ, and so the words of the prophet, with the substitution of "the Son of
man" for "one like a son of man" were applied by the Lord to
Himself (Matthew 16:27; 24:30, 26:64). But He was not only "like a son of man,"
He was "the Son of man." The less is of necessity included in the
greater; but in itself the language of Daniel furnishes no parallel to the language of the
For the Son of man shall come in the glory of his Father
with his angels; and then he shall reward every man according to his works
And then shall appear the sign of the Son of man in
heaven: and then shall all the tribes of the earth mourn, and they shall see the Son of
man coming in the clouds of heaven with power and great glory.
Jesus saith unto him, Thou hast said: nevertheless I say unto you, Hereafter shall ye see the
Son of man sitting on the right hand of power, and coming in the clouds
of heaven. (KJV)
The same may be said of all the other passages* in which the phrases
"the sons of men" or "Son of man" occur in the Old
Testament. They describe man as:
*The singular, except in Ezekiel as addressed to the prophet, is of rare
it is never found with the article (see Psalms 8:4, 80:17).
What is man, that thou art mindful of him? and the son of man, that thou visitest
Let thy hand be upon the man of thy right hand, upon the son of man (KJV)
But there can be no doubt that the image in Daniel exercised some
influence upon later writing in the book of Revelation. The remarkable use of the title
"Son of man" in reference to the Messiah in the Revelation.
And in the midst of the seven candlesticks one like unto the Son of man,
clothed with a garment down to the foot, and girt about the paps with a golden girdle.
And I looked, and behold a white cloud, and upon the cloud one sat like unto the
Son of man, having on his head a golden crown, and in his hand a sharp
The passages in which the title "Son of man" is found
in the four Gospels may be grouped into two great classes:
Those which refer to the earthly work of the Lord in the time of His humility.
Those which refer to His future coming in glory.
THE EARTHLY WORK OF THE LORD
The earthly presence of the Lord as the Incarnate Son presented a series of starling
He was to outward eyes despised
yet possessing supreme authority
He lived as men live
yet He was at all times busy with His Fathers work
His true nature was veiled
yet not wholly hidden
His mission was a mission of love
yet it imposed on those to whom He came heavy responsibility
To misinterpret Him was to incur judgment
yet the offense was not past forgiveness
He foresaw the end from the beginning, with its sorrows and glory.
(A) He was to outward eyes despised, and yet possessing
And Jesus saith unto him, The foxes have holes, and the birds of the air have nests; but
the Son of man hath not where to lay his head.
But that ye may know that the Son of man hath power on earth to forgive sins, (then saith
he to the sick of the palsy,) Arise, take up thy bed, and go unto thine house.
(B) He lived as men live, and Yet He was at
all times busy with His Fathers work.
The Son of man came eating and drinking, and they say, Behold a man gluttonous, and a
winebibber, a friend of publicans and sinners. But wisdom is justified of her children.
For the Son of man is Lord even of the sabbath day. (KJV)
(C) His true nature was veiled, and
yet not wholly hidden.
When Jesus came into the coasts of Caesarea Philippi, he asked his disciples, saying, Whom
do men say that I the Son of man am? (KJV)
(D) His mission was a mission of
love, and yet it imposed on those to whom He came heavy responsibility.
For the Son of man is come to seek and to save that which was lost.
And he said unto the disciples, The days will come, when ye shall desire to see one of the
days of the Son of man, and ye shall not see it. (KJV)
(E) To misinterpret Him was to incur
judgment, and yet the offense was not past forgiveness.
Whosoever therefore shall be ashamed of me and of my words in this adulterous and sinful
generation; of him also shall the Son of man be ashamed, when he cometh in the glory of
his Father with the holy angels.
And whosoever shall speak a word against the Son of man, it shall be forgiven him: but
unto him that blasphemeth against the Holy Ghost it shall not be forgiven.
(F) He foresaw the end from the
beginning, with its sorrows and glory.
And he began to teach them, that the Son of man must suffer many things, and be rejected
of the elders, and of the chief priests, and scribes, and be killed, and after three days
rise again. (KJV)
THOSE WHICH REFER TO HIS FUTURE COMING IN GLORY
Side by side with these traits of the human life of the Son of man,
visions are opened of another life of glory, sovereignty, judgment:
(A) Though He had come, yet He still spoke of His coming as future.
(B) Meanwhile men are left on their trail, to which an end is appointed in a swift and
(C )This "presence" of the Son of man at "the consummation of the
which is to be followed
(D) Judgment of men and nations
(E) By the gathering of the elect into a divine kingdom
These thoughts are illustrated by the following passages in which the
title (the Son of Man) occurs:
(A) Though He had come, yet He still spoke
of His coming as future
But when they persecute you in this city, flee ye into another: for verily I say unto you,
Ye shall not have gone over the cities of Israel, till the Son of man be come.
For the Son of man shall come in the glory of his Father with his angels; and then he
shall reward every man according to his works/
Therefore be ye also ready: for in such an hour as ye think not the Son of man cometh.
(B) Meanwhile men are left on their trail,
to which an end is appointed in a swift and unexpected catastrophe.
Blessed are ye, when men shall hate you, and when they shall separate you from their
company, and shall reproach you, and cast out your name as evil, for the Son of man's
Even thus shall it be in the day when the Son of man is revealed.
For as the lightning cometh out of the east, and shineth even unto the west; so shall also
the coming of the Son of man be. (KJV)
(C) This "presence" of the Son of man
at "the consummation of the age" is to be followed by a judgment of men and
nations, and by the gathering of the elect into a divine kingdom.
As therefore the tares are gathered and burned in the fire; so shall it be in the end of
And Jesus said unto them, Verily I say unto you, That ye which have followed me, in the
regeneration when the Son of man shall sit in the throne of his glory, ye also shall sit
upon twelve thrones, judging the twelve tribes of Israel.
When the Son of man shall come in his glory, and all the holy angels with him, then shall
he sit upon the throne of his glory. (KJV)
A consideration of these passages will enable us to seize the outlines
of the teaching which is summed up in the title. The idea of the true humanity of
Christ lies at the foundation of it. He was not only "like a son of man,"
but He was "The Son of man:"
His manhood was real and not apparent. But He was not as one man among many . He was the
representative of the whole race; "the Son of man" in whom all the
potential powers of humanity were gathered.
Thus the expression which describes the self-humiliation of Christ
raises Him at the same time immeasurably above all those whose nature He had assumed. Of
no one, simply man, could it be said that he was "the man," or "the
Son of man," in whom the complete conception of manhood was absolutely attained.
The teaching of Paul supplies a striking commentary upon the title when
he speaks of Christ as the "second Adam" (I Corinthians 15:45.
Compare Romans 5:14), who gathers up into Himself all humanity, and becomes the source of
a higher life to the race.
|1 Cor 15:45
And so it is written, The first man Adam was made a living soul; the last Adam was made a
Nevertheless death reigned from Adam to Moses, even over them that had not sinned after
the similitude of Adam's transgression, who is the figure of him that was to come.
As a necessary conclusion from this view of Christs humanity
which is given in the title "the Son of man," it follows that He is in
perfect sympathy with every man of every age and of every nation. All that truly
belongs to humanity, all therefore that truly belongs to every individual in the whole
race, belongs also to Him.
The thought is carried yet further. We are allowed to see, and it can
only be as it were "by a mirror in a riddle" (I Corinthians 13:12), that the
relation which exists in the present order of things between every man and Christ, is
continued in another order. As "the Son of man" He is revealed to the
eyes of His first martyr, that Christians may learn that that which is begun in weakness
shall be completed in eternal majesty. (Acts 7:56).
|1 Cor 13:12
For now we see through a glass, darkly; but then face to face: now I know in part; but
then shall I know even as also I am known.
And said, Behold, I see the heavens opened, and the Son of man standing on the right hand
of God. (KJV)
It may well be admitted that the early disciples did not at first
apprehend all that the later history of the race enables us to see in the title. Perhaps
it may have been from some sense of the mysterious meaning of the term, which had not yet
been illuminated by the light of the Church, that they shrank themselves from using it.
But we cannot be found to measure the interpretation of Scripture by that which is at once
The words of the Lord are addressed to all time. They stand written for
our study, and it is our duty to bring to their interpretation whatever fullness of
knowledge a latter age may have placed within our reach.
I dont want the student of Scripture to think that because we are
dealing here with the manhood of Jesus, who is indeed the Christ of God. That for one
moment, we are not fully convinced that this same Jesus was indeed the Word of God, the
creator of everything that was made. As perfect man He sacrificed (laid down) His life. As
perfect God, He took it up again. As the Spirit of God, He dwells in us and gives us the
power and ability to overcome.
THE MAN THAT WAS BORN BLIND RESTORED TO SIGHT
35. Jesus heard that they had cast him out; and when he had found him, he said unto
him, Dost thou believe on the Son of God?
36. He answered and said, Who is he, Lord, that I might believe on him?
37. And Jesus said unto him, Thou hast both seen him, and it is he that talketh with
"Dost thou believe" pisteueis (grk 4100 in
The form of the question indicates the confident expectation of an affirmative answer. It
is almost an affirmation, "you surely believe." "you"
is in the emphatic (grk 4771 in Strong's Concordance) -
"you who have borne such bold testimony to me that they have cast you out."
THE FEAST OF DEDICATION
Another reading in John 10:22 (Then was the Feast of
Dedication) suggests that John 9 and 10:1-21 is connected with the Feast of Dedication,
and not, as is commonly supposed, with the Feast of Tabernacles. John 9 begins
abruptly like John 6. The contents of John 9:1-10:21 have a close affinity with John
10:22-39. The thought throughout is of the formation of the new congregation, the new
SIGN (John 9:1-12)
The narrative of the healing is marked by the same kind of vivid
details as we have noticed before. The occasion of the miracle, the peculiarity of the
mode of cure, the reference to Siloam, are without direct parallels, and yet in perfect
harmony with other narratives. The variety of opinion among the people and the mention of
"the man called Jesus" belong to the experience of an immediate witness.
AS JESUS PASSED BY (John 9:1 )
Perhaps in the neighborhood of the temple where the man was waiting for
the alms of worshippers (Acts 3:2). The narrative has been generally connected with the
events of the preceding chapter.
And a certain man lame from his mother's womb was carried, whom they laid daily at the
gate of the temple which is called Beautiful, to ask alms of them that entered into the
Then took they up stones to cast at him: but Jesus hid himself, and went out of the
temple, going through the midst of them, and so passed by. (KJV)
SAW (John 9:1)
Something in the mans condition seems to have arrested the
attention of the Lord. The word is significant. Naturally we should have expected
"the disciples saw and asked."
BLIND FROM HIS BIRTH
The miracles recorded in Johns Gospel stand out each as a type of
its class. Hence stress is laid upon this special fact.
WHO DID SIN? (John 9:2)
And his disciples asked him, saying, Master, who did sin, this man, or his parents, that
he was born blind? (KJV)
The thoughts of the controversy recorded in John 8 seem to have passed
away. At once "a great calm" has come. The Lord stands
in the center of His disciples, and not of an angry crowd. Yet the question of the
disciples moves in the same spiritual region as the speculations on inherited
religious privileges and divine Sonship. Such a question is perhaps the
simplest and commonest form of inquiry into our relation to those who have gone before us
MASTER OR RABBI (John 9:2)
The use of the Aramaic term is characteristic of John, though it is
also found in Matthew 26:25,49; Mark 9:5.
THAT HE WAS BORN BLIND (John 9:2)
That he should be
..by the just sequence of punishment on
guilt. It was assumed that the particular suffering was retributive. The only doubt is as
to the person whose sin was so punished; whether it was the man himself either
before birth or in some former state of existence, or the mans parents. The
latter alternative was familiar to the Jews (Exodus 20:5; Hebrews 7:10); and there are
traces of a belief in the pre-existence of souls, at least in later Judaism (see Wisdom
8:20 a Jewish work).
Perhaps it is most natural to suppose that the question, which in
itself belongs to a Jewish mode of thought, was asked without any distinct apprehension of
the alternatives involved in it. For further information on this subject, see
Lightfoots commentary which has a curious collection of Rabbinical passages
illustrating different forms of opinion on this subject.
[Who did sin, this man, or his parents] The doctrine of the
transmigration of souls appears to have been an article in the creed of the Pharisees, and
it was pretty general both among the Greeks and the Asiatics. The Pythagoreans believed
the souls of men were sent into other bodies for the punishment of some sin which they had
committed in a pre-existent state. This seems to have been the foundation of the
disciples' question to our Lord. Did this man sin in a pre-existent state, that he is
punished in this body with blindness? Or, did his parents commit some sin, for which they
are thus plagued in their offspring!
(from Adam Clarke Commentary)
Most of the Asiatic nations have believed in the doctrine of transmigration. The Hindus
still hold it; and profess to tell precisely the sin which the person committed in another
body, by the afflictions which he endures in this: they profess also to tell the cures for
these. For instance, they say the headache is a punishment for having, in a former state,
spoken irreverently to father or mother. Madness is a punishment for having been
disobedient to father or mother or to one's spiritual guide. The epilepsy is a punishment
for having, in a former state, administered poison to anyone at the command of his master.
Pain in the eyes is a punishment for having, in another body, coveted another man's wife.
Blindness is a punishment for having killed his mother: but this person they say, before
his new birth, will suffer many years' torment in hell.
Jesus answered, Neither hath this man sinned, nor his parents: but that the works of God
should be made manifest in him. (KJV)
The Lords answer deals only with this special case (Compare Luke
13:1, and for the general idea towards which it is directed, see Acts 28:4); and that only
so far as it is an occasion for action and not a subject for speculation. We are not
concerned primarily with the causes which have determined the condition or circumstances
of men, with the origin of evil in any of its forms, but with the remedying of that
which is amiss and remediable.
There were present at that season some that told him of the Galileans, whose blood Pilate
had mingled with their sacrifices. (KJV)
And when the barbarians saw the venomous beast hang on his hand, they said among
themselves, No doubt this man is a murderer, whom, though he hath escaped the sea, yet
vengeance suffereth not to live. (KJV)
It is true always, in one way or other, that for us evil is an
opportunity for the manifestation of the works of God. But evil never ceases to
be evil; and it may be noticed that at the proper occasion the Lord indicates the
connection between sin and suffering; John 5:14; Matthew 9:2.
Afterward Jesus findeth him in the temple, and said unto him, Behold, thou art made whole:
sin no more, lest a worse thing come unto thee. (KJV)
And, behold, they brought to him a man sick of the palsy, lying on a bed: and Jesus seeing
their faith said unto the sick of the palsy; Son, be of good cheer; thy sins be forgiven
But he was born blind that the works of God, the works of redemptive
love which He has sent me to accomplish, may be made manifest in him. Compare John
5:36 The works themselves are real even though we cannot see them: they need
(from this side) manifestation only. For the emphatic but compare John 15:25. Underneath
what we can see and conclude there lies a truer cause of that which perplexes us most.
But I have greater witness than that of John: for the works which the Father hath given me
to finish, the same works that I do, bear witness of me, that the Father hath sent me.
But this cometh to pass, that the word might be fulfilled that is written in their law,
They hated me without a cause.
IN HIM (John 9:3)
The man is not treated as an instrument merely, but as a living
representative of the mercy of God. His suffering is the occasion and not the
appointed preparation for the miracle, though when we regard things from the divine side
we are constrained to see them in their dependence on the will of God.
THE WORKS OF HIM THAT SENT
ME (John 9:4 )
Another reading has it: We must work the works of Him that sent
me. So the Lord associates His disciples with Himself as before in John 3:11. The
truth is general and holds good of the Master and of the servants. They are sent for the
manifestation of the works of God. But the obligation of the servants charge comes
from the Masters mission. The works are no longer regarded as "the works of
God" generally, but "the works of Him that sent" the Son.
Verily, verily, I say unto thee, We speak that we do know, and testify that we
have seen; and ye receive not our witness. (KJV)
[I must work] [eme (Strong's grk 1691) dei (Strong's
grk 1163) ergazesthai (Strong's grk 2038)].
The best manuscripts read [heemas] "us," (Strong's grk 2248),
instead of [eme] "me."
Literally, "it is necessary for us to work." The disciples are thus
associated by Jesus with Himself. Compare <John 3:11>
(Vincent's Word Studies of the New Testament)
WHILE IT IS DAY (John 9:4)
While the appointed time for working still remains: Psalms 104:23.
"Day" and "night" are taken in their most general sense
as the seasons for labor and rest in regard to the special end in view. After the Passion
there was no longer the opportunity for the performance of the works characteristic of the
historic Life of Christ.
Then in one sense "night" came, and in a yet fuller sense a new day
dawned for new works, to be followed by another night, another close. It is not to
be supposed that the "night" here describes an abiding and complete rest
of Christ: it presents rest only from the works which belong to the corresponding
According to the Sayings of the Jewish Fathers: "R. Tarphon (Tryphon):
The day is short, and the task is great, and the workmen are sluggish, and the
reward is much, and the Master of the house is urgent Pirke Aboth, II. 19 Talmud
Man goeth forth unto his work and to his labor until the evening. (KJV)
THE NIGHT COMETH (John 9:4)
The order is significant. The emphasis is laid upon the certain and
monetary advance of that which ends all successful efforts in the present order: there
cometh swiftly and inevitable night, when no man (one) can work. The necessary
cessation of labor is expressed in its completest form.
AS LONG AS (John 9:5)
The Vulgate uses the word quamdiu = World
Whenever I am in the world
The indefinite form of the statement suggests
the thought of the manifold revelations of the Word. "Whenever" -( quamdiu)
and not only during that revelation which was then in the course of being fulfilled,
but also in the time of the Patriarchs, and of the Law, and of the Prophets,
and through the later ages of the Church, Christ is the light of the world.
This universality of application if further brought out by the omission of the personal
pronoun in both clauses of the sentence. The stress is thrown upon the character of the
manifestation of the Son, and not as in the former place where the phrase occurs (John
8:12) upon the Person of the Son.
Then spake Jesus again unto them, saying, I am the light of the world: he that followeth
me shall not walk in darkness, but shall have the light of life. (KJV)
THE LIGHT OF THE WORLD (John 9:5)
Christ is "light to the world" as well as "the one light
of the world." The character is unchangeable, but the display of the character varies
with the occasion. In this case it is shown in personal illumination. Bodily sight is
taken as the representation of the fullness of human vision (note John 9:39).
And Jesus said, For judgment I am come into this world, that they which see not might see;
and that they which see might be made blind. (KJV)
When he had thus spoken, he spat on the ground, and made clay of the spittle, and he
anointed the eyes of the blind man with the clay. (KJV)
HE SPAT ON THE GROUND (John
Compare Mark 7:33, 8:23. We must suppose that the attention of the
blind man was by this time fully roused, perhaps by the conversation just recorded,
or by some words addressed to him.
And he took him aside from the multitude, and put his fingers into his ears, and he spit,
and touched his tongue; (KJV)
And he took the blind man by the hand, and led him out of the town; and when he had spit
on his eyes, and put his hands upon him, he asked him if he saw ought. (KJV)
The application of spittle to the eyes, which was considered very
salutary, was expressly forbidden by Jewish tradition, on the Sabbath, also the
kneading of the clay further aggravated the offense.
CLAY (John 9:6)
He anointed his eyes with the clay. At first Christ may seem to
work against the end for which His help is sought. Here He sealed, so to speak, the eyes
which He designed to open. It is impossible to determine why the Lord chose this method
of working the cure. In the end the mode proved all-important.
[Anointed] [epechrisen (Strong's grk 2025)]. Occurs only here and <John
9:11>. The spittle was regarded as having a peculiar virtue, not only as a remedy for
diseases of the eye, but generally as a charm, so that it was employed in incantations.
Persius, describing an old crone handling an infant, says: "She takes the babe from
the cradle, and with her middle finger moistens its forehead and lips with spittle to keep
away the evil eye" ("Sat.," ii., 32, 33). Tacitus relates how one of the
common people of Alexandria importuned Vespasian for a remedy for his blindness, and
prayed him to sprinkle his cheeks and the balls of his eyes with the secretion of his
mouth ("History," iv, 81). Pliny says: "We are to believe that by
continually anointing each morning with fasting saliva (i. e., before eating),
inflammations of the eyes are prevented" ("Natural History," xxviii., 7).
Some editors read here [epetheeken] (Strong's grk 2007), "put upon,"
for [epechrisen] (Strong's grk 2025), "anointed."
(from Vincent's Word Studies of the New Testament)
And said unto him, Go, wash in the pool of Siloam, (which is by interpretation, Sent.) He
went his way therefore, and washed, and came seeing. (KJV)
[Siloam]. By Rabbinical writers, "Shiloach:" Septuagint, [Silooam]
(Strong's grk 4611): Vulgate and Latin fathers, "Siloe." Josephus, generally,
"Siloa." In scripture always called a "pool or tank,"
"built," and not "natural." The site is clearly identified in a recess
at the southeastern termination of Zion, near the junction of the valley of Tyropoeon with
that of the Kidron. According to Dr. Thomson, it is a parallelogram about fifty-three feet
long and eighteen feet wide, and in its perfect condition must have been nearly twenty
feet deep. It is thus the smallest of all the Jerusalem pools. The water flows into it
through a subterraneous conduit from the Fountain of the Virgin, and the waters are marked
by an ebb and flow. Dr. Robinson witnessed a rise and fall of one foot in ten minutes.
(from Vincent's Word Studies of the New Testament)
The idea which underlies this note of the Evangelist appears to be that in John 7:37.
The stream which issued from the heart of the rock was an image of Christ. In the passage
of Isaiah 8:6 "the waters of Siloah that go softly" are taken as the type of the
divine kingdom of David resting on Mount Zion, in contrast with "the waters of
the river [Euphrates], strong and mighty, even the king of Assyria and all his
glory," the symbol of earthly power. So therefore here Christ works through
"the pool," the "Sent," sent, as it were, directly from
God, that He may lead the disciples once again to connect Him and His working with the
promises of the prophets. Thus, in some sense, God Himself, whose law Christ was accused
of breaking, was seen to cooperate with Him in the miracle. At the same time the charge
tied the faith of the blind man.
SILOAM (John 9:7 )
The name of the pool properly indicates a discharge of waters "sent,"
in this case, from a subterranean channel. The pool, which still retains its old name, Birket
Silwan (in 1881), is one of the few undisputed sites at Jerusalem. It lies at the
mouth of the Tyropoeon Valley, south of the temple, "at the foot of Mount
Moriah," in Jeromes words. "the two pools of Siloam were probably made for
the irrigation of the gardens below, and seem always to have been a favorite place for
washing purposes; besides the surface drainage they received a supply of water from the
Fountain of the Virgin by means of a subterranean channel. The upper pool is small"
[an oblong reservoir cut in the rock, about fifty feet long, sixteen feet broad, and
eighteen feet deep], "and at the south-west corner has a rude flight of steps leading
to the bottom; but the whole is fast going to ruin, and the accumulation of rubbish around
is very great; a little below this a dam of solid masonry has been built across the
valley, forming the end of the lower and larger pool, now nearly filled up with rich soil
and covered with a luxuriant growth of fig trees" (Wilson, Notes on the
Ordinance Survey of Jerusalem, page 79).
I want to add to this note by saying when I was in Jerusalem in 1972 they had cleared
the mess and it was a very interesting Biblical sight to see, also a woman in our group
had some trouble with her feet and she felt that if she could go down those flight of
stairs and put her feet into the water of Siloam she would get her healing, thats
what she did and God met her faith and healed her.
Note: The water has no healing properties but it was a point of
contact with her faith and God.
HE WENT HIS WAY (John 9:7)
To his own home, as it appears from the context (the neighbors).
THEREFORE (John 9:8)
No mark of time is given. This scene may belong to the following day,
as verse 13, 14 seem to imply.
13 They brought to the Pharisees him that aforetime was blind.
14 And it was the sabbath day when Jesus made the clay, and opened his eyes. (KJV)
THEY WHICH SAW (John
They which saw - used habitually to see, behold as a conspicuous
object - him before that (or because) he was a beggar. The particle (a Greek
language term) is capable of both means (that and/or because). In other passages (John
4:19, 12:19) John uses the phrase certainly for "see
here however "because" suits the context better: because he was a beggar
in a public spot, they were familiar with his appearance.
The woman saith unto him, Sir, I perceive that thou art a prophet.
The Pharisees therefore said among themselves, Perceive ye how ye prevail nothing?
behold, the world is gone after him. (KJV)
Note: The circumstances of the narrative which follows
seems to show that the man himself related the events to the evangelist.
HE ANSWERED (John 9:11)
A man (The man, Vulgate states ille bomo) that
is called Jesus] Not "that is called the Christ." He had learned the
personal name of the Lord, but says nothing of His claims to Messiahship. The form of the
sentence, however, points to the general attention which was directed to the Lord. It is
"the man" not "a man;" the man of whom report speaks
WHERE IS HE
That strange, unwelcome teacher, of whom we hear so much. Compare John
Then the Jews sought him at the feast, and said, Where is he? (KJV)
Note: The question was asked half perhaps in ill-will and half in
THE JUDGMENTS ON THE SIGN (9:13-34)
The examination of the man who was healed offers a typical example of
the growth of faith and unbelief.
On the one side the Pharisees, who take their stand on a legal preconception, grow more
determined and violent:
Vs 16 (debate, division);
Vs 24 (judgment);
Vs 34 (disgraceful expulsion).
On the other side the man gains courage and clearness in his answers:
Vs 17 (He is a prophet. Opinion);
Vs 30 (acceptance of discipleship);
And finally he openly confesses Christ (v. 38)
The characters thus live and move, and show marked traits of individuality. There is
nothing vague, nothing conventional, in the narrative. The record includes three scenes:
The first examination of the man (13-17).
The examination of his parents (18-23).
The final examination and expulsion of the man (24-34).
THEY BROUGHT HIM TO THE PHARISEES
The Pharisees were the recognized judges in religious questions. There
were in Jerusalem two smaller courts, or Synagogue Councils, and the man was probably
taken to one of these. In the later sections of the narrative, vv. 18, the general title the
Jews is used.
IT WAS THE SABBATH DAY (John
The original phrase, according to the oldest text is remarkable. It
reads literally, " It was a sabbath on the day on which,.."
MADE THE CLAY (John 9:14)
The words mark the feature in the circle which technically gave offense.
HOW HE HAD RECEIVED (John 9:15)
The answer is more curt than before (verse 11); and there is already
something of impatience in the tone of it, which breaks out afterwards in verse 27. The
making of the clay and the command to go to Siloam are passed over.
Because to the legalist no other conclusion seemed to be possible. [Others
(BUT others) said, how can
a sinner] It is presupposed therefore
that Christ had valid authority for the apparent violation of the Sabbath. See Matthew
For the Son of man is Lord even of the sabbath day. (KJV)
A DIVISION (John 9:16)
As before "in the multitude" (John 7:43) and afterwards
"in the Jews" (John 10:19). One party, it will be noticed, laid stress upon the
fact, the others upon a preconceived opinion by which they judged of the fact.
So there was a division among the people because of him. (KJV)
There was a division therefore again among the Jews for these sayings.
.EYES? (John 9:17)
WHAT DOST THOU SAY - we appeal to your own judgment and to the
impression made upon you - What dost thou say of him, seeing that he opened thine
eyes? HE SAID (AND HE SAID), He is a prophet] Compare John 4:19, (6:14),
The woman saith unto him, Sir, I perceive that thou art a prophet.(KJV)
Then those men, when they had seen the miracle that Jesus did, said, This is of a truth
that prophet that should come into the world. (KJV)
The same came to Jesus by night, and said unto him, Rabbi, we know that thou art a teacher
come from God: for no man can do these miracles that thou doest, except God be with him.
The examination of the parents of the man follows the examination of
the man himself. They shrink with singular naturalness from incurring the displeasure of
the dominant party.
BUT THE JEWS (John 9:18)
THE JEWS THEREFORE
seeing that they could not
reconcile a real miracle with disregard to the Sabbath. They probably suspected some
collusion on the part of the man. THE JEWS represent the incredulous section of the
Pharisees (v. 16). Compare v. 22
WE KNOW NOT (John 9:21)
The emphatic insertion of the pronoun in the second case gives a new
tern to the phrase: "we directly, of our own experience, know not, as you appeal to
us, who opened his eyes."
HE IS OF AGE (John 9:21)
He is of age [himself] - And therefore his answer will be valid, and he
will not be slow to give it: he will speak for himself.
THAT HE WAS CHRIST (John 9:22)
The question had already been publicly debated, John 7:26; though the
Lord had not so revealed Himself in Jerusalem (John 10:24) as He had done in Samaria (John
But, lo, he speaketh boldly, and they say nothing unto him. Do the rulers know indeed that
this is the very Christ? (KJV)
Then came the Jews round about him, and said unto him, How long dost thou make us to
doubt? If thou be the Christ, tell us plainly. (KJV)
Jesus saith unto her, I that speak unto thee am he. (KJV)
PUT OUT OF THE SYNAGOGUE (John
See John 12:42, 16:2. This excommunication appears to have been
exclusion from all religious fellowship (compare Matthew 18:17) from "the
congregation of Israel." In later times there were different degrees of
Nevertheless among the chief rulers also many believed on him; but because of the
Pharisees they did not confess him, lest they should be put out of the synagogue:
They shall put you out of the synagogues: yea, the time cometh, that whosoever killeth you
will think that he doeth God service. (KJV)
And if he shall neglect to hear them, tell it unto the church: but if he neglect to hear
the church, let him be unto thee as an heathen man and a publican. (KJV)
In the second examination the conflict is brought to a decisive
issue. The man chooses the Savior whom he had experienced before the Moses of the
SO THEY CALLED THE MAN A SECOND TIME
We must suppose that he was dismissed after the confession in v. 17. As
they could no longer question the fact, they seek to put a new construction upon it.
GIVE GLORY TO GOD [GIVE GOD THE
PRAISE] (John 9:24)
The phrase is a solemn charge to declare the whole truth. Compare
Joshua 7:19; (I Samuel 6:5). The man by his former declaration (v. 17) had really (so they
imply) done dishonor to God.
And Joshua said unto Achan, My son, give, I pray thee, glory to the LORD God of
Israel, and make confession unto him; and tell me now what thou hast done; hide it not
from me. (KJV)
1 Sam 6:
Wherefore ye shall make images of your emerods, and images of your mice that mar the land;
and ye shall give glory unto the God of Israel: peradventure he will lighten his
hand from off you, and from off your gods, and from off your land. (KJV)
He was now required to confess his error: to recognize in the
authoritative voice of "the Jews" his own condemnation, and to admit the truth
of it. At the same time under this thought of the rendering of glory to God by the
confession of error, lies the further idea that the cure was due directly to God, and that
to Him, and not to "the man called Jesus," was gratitude to be rendered.
This, however, is not the primary sense of the phrase, though it is natural so to
So for the second time they called in the man who had been blind and told him, "Give
the glory to God, not to Jesus, for we know Jesus is an evil person."
(TLB) The Living Bible
WE KNOW (John 9:24)
We, the guardians of the national honor, the interpreters of the
divine will, we know
The claim is to absolute knowledge, and they give no
reasons for their conclusion except that they have full knowledge.
A SINNER (John 9:24)
By the violation of the Sabbath (v. 16).
I KNOW NOT (John 9:25)
The order in the Greek is remarkable: "If he is a sinner, as
you assert, that I know not." The first clause is an echo of the words of
the Pharisees, and the man simply states that his knowledge furnishes no confirmation of
it. Compare Luke 22:67; Acts 4:19. In I John 4:1 and elsewhere the order is different.
Art thou the Christ? tell us. And he said unto them, If I tell you, ye will not believe:
But Peter and John answered and said unto them, Whether it be right in the sight of God to
hearken unto you more than unto God, judge ye. (KJV)
WOULD YE ALSO [WILL YE
ALSO] (John 9:27)
The words go back to the we, v. 24: ye who make the proud claims of
which we have all heard, ye as well as I a poor mendicant, would ye
..Have you a real
desire, if only you can yield to it, to become his disciples? The would points the
idea suggested by the fresh interrogation.
THEN (AND) THEY REVILED HIM
(John 9:28 )
By questioning his loyalty to the law, and treating him as an
apostate. Compare Acts 23:4.
And they that stood by said, Revilest thou God's high priest? (KJV)
HIS DISCIPLES (John 9:28)
Literally, "that mans disciple".
Compare vv. 12,37. Christ is looked upon as separated from them by a great chasm.
WE KNOW (John 9:29)
This claim to knowledge is repeated (v. 24) with a bitter emphasis.
"Moses" and "this man" stand at the head of the two
clauses to make the contrast sharper. AS FOR (BUT AS FOR)
is, with what commission, by whose authority, he comes. Compare Matthew 21:25. The
converse objection is urged, John 7:27. Pilate at last asks the question, John 19:9; and
the Lord claims for Himself alone the knowledge of the answer in John 8:14.
The baptism of John, whence was it? from heaven, or of men? And they reasoned with
themselves, saying, If we shall say, From heaven; he will say unto us, Why did ye not then
believe him? (KJV)
Howbeit we know this man whence he is: but when Christ cometh, no man knoweth whence he
And went again into the judgment hall, and saith unto Jesus, Whence art thou? But Jesus
gave him no answer. (KJV)
Jesus answered and said unto them, Though I bear record of myself, yet my record is true:
for I know whence I came, and whither I go; but ye cannot tell whence I come, and whither
I go. (KJV)
NOW WE KNOW
We know, not you alone, nor I, but all men alike. The
simple verb is contrasted with the strong personal affirmation in vv. 24,29. IF ANY
MAN BE A WORSHIPPER OF GOD AND DOETH (be devout or religious and do)
The two phrases mark the fulfillment of duty to God and man.
The order is very significant: "In sins wast thou born altogether." So the
Jews at once interpret and apply the question of the disciples, v. 2. Blindness was but a
sign of deeper and more prevailing infirmity. TEACH US] The emphasis lies on "teach."
"Dost thou, marked out as a sinner, assume the prerogative of
." CAST HIM OUT] from the place of their meeting, with
contempt and contumely, as unworthy of further consideration, Compare Mark 1:43. The word
does not describe the sentence of excommunication, which such a body was not competent
THE BEGINNING OF THE NEW
SOCIETY (John 9:35-41)
The ejection of the blind man who had been healed from the council of
the Pharisees furnished the occasion for the beginning of a new Society
distinct from the dominant Judaism. For the first time the Lord offers Himself as the
object of faith, and that in His universal character in relation to humanity, as "the
Son of man."
He had before called men to follow Him: He had revealed Himself, and accepted the
spontaneous homage of believers: but now He proposes a test of
fellowship. The universal Society is based on the confession of a new truth. The
blind who acknowledge their blindness are enlightened: the seeing who are satisfied with
their sight (we know) are proved to be blind.
Now we come to the main point of using this story of the healing of the blind man.
DOST THOU BELIEVE ON THE SON OF GOD (MAN)?
The emphasis of the pronoun is remarkable, and may be contrasted with
v. 34. Dost thou, the outcast, thou that hast received outward sight, thou that hast borne
a courageous testimony, believe on the Son of Man - cast thyself with complete
trust on Him who gathers up in Himself, who bears and who transfigures all that belongs to
man? The thought of "the Son of man" stands in true contrast with the
selfish isolation of "the Jews." The new Society, seen here in its beginning,
rests upon this foundation, wide as humanity itself.
Heard Jesus that they cast him out, and having found him said to him, Thou believe on the Son
of God? Interlinear Greek-English New
Testament by Berry
Cast him out hears the Jesus that they-out-cast him out and finding him said to him you
are-believing into the Son of the Human.
Concordant Version of the
Now lets take this verse in John 9:35 from these translations.
Sinaiticus 330 AD
"Cast him out hears the Jesus that they-out-cast (past) him out and finding him said
to-him you are-believing into the son of-the human "
The Alexandrinus : "...son
Douay Version: Jesus
heard that they had cast him out: and when he had found him, he said to him: Dost thou
believe in the Son of God?"
King James Version
Jesus heard that they had cast him out; and when he had found him, he said unto him, Dost
thou believe on the Son of God?
Living Bible (TLB): When Jesus heard what had happened, he found the man and
said, "Do you believe in the Messiah?"
Jesus heard that they had put him out, and meeting him He said, Do you believe in and adhere
to the son of man - the Son of God?
Note: The titles "the Son of man" and "the Son
of God" do not occur very frequently in John, and each about the same number of
times. Nor does there appear to have been any general tendency to substitute one for the
other, or to introduce either one or the other.
All the probabilities of change are in favor of "the Son of man" as
the original reading. A closer examination of the context shows that this title is
required to bring out the full meaning of the scene:
The man had been expelled with contumely (contempt) by the religious
leaders of his people.
He had in the popular sense broken with Judaism.
He was therefore invited to accept an object of faith larger than that which was offered
current conceptions of Messiah, "the Son of God."
It was not necessary that he should have any very distinct understanding of the full
the phrase "the Son of man" (John 12:23,34).
But at least it must have suggested to him one who being Man was the hope of man.
This is the elementary form of the confession of the Incarnation on
which the universal Church rests.
(The above taken from the Gospel according to John B.F. Westcott D.Dl, D.C. L. 1881
THAT I MIGHT (MAY)
He asks that faith may find its object. His trust in Jesus is
AND JESUS SAID (JESUS SAITH)
Thou hast both seen him - with the eyes which God hath even now opened
- and he that talketh with thee is he. The natural form of the sentence would have
been "Thou hast both seen Him and heard Him;" but the power of the immediate
position gives shape to the latter clause. "He that talketh with thee familiarly,
as man with man, is He, that sublime Person, who seems to stand far off from thought and
I BELIEVE (John 9:38)
Confession in word and deed follows at once on the revelation. LORD,
I BELIEVE] I believe, Lord. The order is significant.
AND JESUS SAID (John 9:39)
Not directly to any one nor to any group of those about Him, but as
interpreting the scene before Him. The separation between the old and the new was now
consummated, when the rejected of "the Jews" sank prostrate at the feet
of the Son of man.
FOR JUDGMENT I AM COME (I CAME)
Not to execute judgment, but that judgment might issue from His
Presence. The Son was not sent to Judge (John 3:17), but judgment followed from His advent
in the manifestation of faith and unbelief (John 3:18). The emphatic pronoun carries back
the reference to the "Son of man."
For God sent not his Son into the world to condemn the world; but that the world through
him might be saved. (KJV)
He that believeth on him is not condemned: but he that believeth not is condemned already,
because he hath not believed in the name of the only begotten Son of God.
THEY WHICH SEE NOT (John 9:39)
That see -
The phrase must be taken literally to describe those who have no intellectual
knowledge, no clear perception of the divine will and the divine law; the simple, the
little children. These by apprehending the revelation of the Son of man grasp the fullness
of the Gospel and see.
That see not - Those on the other
hand who had knowledge of the Old Covenant, who were so far "wise and
understanding," and rested in what they knew, by this very wisdom became
incapable of further progress and unable to retain what they had.
BE MADE (BECOME) BLIND (John
By willfully confining their vision men lose the very power of seeing.
There is a contrast between "those that see not" and "those who
are blind". The former have the power of sight though it is unused: the latter
have not the power.
THE PHARISEES WHICH WERE WITH
HIM (John 9:40 )
Who still followed under the guise of discipleship (Matthew 12:2, 38;
Luke 6:2; Mark 16:10), but clung to their own views of Messiahs work (John
But when the Pharisees saw it, they said unto him, Behold, thy disciples do that which is
not lawful to do upon the sabbath day. (KJV)
Then certain of the scribes and of the Pharisees answered, saying, Master, we would see a
sign from thee. (KJV)
Then said Jesus to those Jews which believed on him, If ye continue in my word, then are
ye my disciples indeed; (KJV)
ARE WE BLIND ALSO? (John 9:40)
Are we also blind? We who have acknowledged Thy claims in
advance - we who in virtue of our insight (John 3:2) have come to know Thee while others
are in doubt (John 10:24)? Can it be that we who saw then have now lost the power of
sight? The question (like the claim of Nicodemus, John 3:2, we know) is inspired by
the pride of class. The answer lays open the responsibility of privilege. Better - such is
the force of it - is the lack of knowledge, than knowledge real and misused. The claim of
the Pharisees to sight is conceded so far as to leave them without excuse, when they
failed to profit by it.
YE SHOULD HAVE NO SIN (John
Sin is regarded as something cleaving to the man himself, which
has become (so to speak) part of him, and for which he is responsible.
BUT NOW YE SAY, WE SEE (John
There seems to be a pathetic pause after these words. Then at last
follows the sentence: "You plead the reality of your knowledge, and the plea, in this
sense, is just. You are witnesses against yourselves. Then is there no further
illumination. Your sin abideth.
There is a remarkable saying assigned to R. Abuhu which expresses the though of this
verse (Talmud Sanhedrin, 99a, quoted by Wunsche on John 3:1):.
A Sadducee asked him, When cometh the Messiah? "Go
first," was the answer, "and make dark this people."
"What sayest thou? That is a reproach to me." "I
appeal" answered the Rabbi "to Isaiah 60:2"
For, behold, the darkness shall cover the earth, and gross darkness the people: but the
LORD shall arise upon thee, and his glory shall be seen upon thee. (KJV)
You will remember that we are dealing with the humanity of the man
Jesus Christ, who in this story, spoke of Himself as "the Son of Man".
Now we will deal with the difference between the Father (God) and the Son (Jesus).
Notice I am not referring to the Living Word of God or the fullness of the Godhead that
dwelt in the man Jesus Christ but only with his being Man.
Ye have heard how I said unto you, I go away, and come again unto you. If ye loved me, ye
would rejoice, because I said, I go unto the Father: for my Father is greater than I.
Regarding the quote: my Father is greater than I. -
Lets look at different views of the early
The superior greatness of the Father, which is affirmed by Christ in the
words The Father is greater than I', has been explained mainly in two ways:
Some have thought that they have reference to the essential Personality
of the Son, and correspond to the absolute idea of the relation of Father to Son, in which
the Father has, in Pearsons language, "something of eminence,"
"some kind of priority." According to this view the eminence of the
Father lies in the fact that the Son has the divine Essence by communication.
Others again have supposed that the words have reference to the position of the Son at
the time when they were spoken. On this supposition the eminence of the Father lies in His
relation to the Son as Incarnate and not yet glorified.
Both views express the thought that Jesus because of His being one with
God, could communicate the perfect will of the Father and yet because He was in the form
of flesh (humanity), He was limited in as far as His position as the creative Word of
God.. This we see changes as Revelation Chapter 19 states when the Word of God comes with
the armies of Heaven, no longer a man but God.
Under any circumstances the opinions of early representative writers upon the passage
offer a most instructive subject of study.
If we turn from these comments to the text of John, it will be seen that:
|The Lord speaks throughout the Gospel with an unchanged and
We must believes that there was a certain fitness in the Incarnation of the Son.
This fitness could not have been an accident, but must have belonged if we may so speak,
to His true Personal Nature.
So far then as it was fit that the Son should be Incarnate and suffer, and not the Father,
it is possible for us to understand that the Father is greater than the Son
as Son, in Person but not in Essence.
Now that we have heard from the early Church Fathers, Its my turn
to give you my understanding of the Godhead
Point # 1 - THE FOREKNOWLEDGE OF GOD
And I will put enmity between thee and the woman, and between thy seed and her seed; it
shall bruise thy head, and thou shalt bruise his heel. (KJV)
When Adam sinned, and doomed mankind as a whole to Judgment instead of
fellowship with there Creator, God already had a plan for the redemption of mankind.
This plan would be very costly, as we shall see.
Point # 2 - GOD DID WHAT HE HAD ASKED OF HIS FRIEND
And he said, Take now thy son, thine only son Isaac, whom thou lovest, and get thee into
the land of Moriah; and offer him there for a burnt offering upon one of the mountains
which I will tell thee of. (KJV)
12 And he said, Lay not thine hand upon the lad, neither do thou any thing unto him: for
now I know that thou fearest God, seeing thou hast not withheld thy son, thine only son
13 And Abraham lifted up his eyes, and looked, and behold behind him a ram caught in a
thicket by his horns: and Abraham went and took the ram, and offered him up for a burnt
offering in the stead of his son. (KJV)
Abraham was asked to sacrifice his son, all the Lord wanted was
Abrahams willingness to obey Him. In the end God would go all the way, and sacrifice
His son for the redemption of fallen mankind.
Point # 3 - MOSES PROPHESIED ABOUT THIS COMING ONE
The LORD thy God will raise up unto thee a Prophet from the midst of thee, of thy
brethren, like unto me; unto him ye shall hearken; (KJV)
There is to be a Prophet like Moses to deliver out of bondage not only
the Nation of Israel but also the entire human race.
Point # 4 - JOB WAS SHOWN THE IMPOSSIBILITY OF SAVING
9 Hast thou an arm like God? or canst thou thunder with a voice like him?
10 Deck thyself now with majesty and excellency; and array thyself with glory and beauty.
11 Cast abroad the rage of thy wrath: and behold every one that is proud, and abase him.
12 Look on every one that is proud, and bring him low; and tread down the wicked in their
13 Hide them in the dust together; and bind their faces in secret.
14 Then will I also confess unto thee that thine own right hand can save thee.
In other words, Job if you can do all of this (which only a God could
possible do), then I will say that you can save yourself only, not anyone else.
Point # 5 - GOD SHOWS THAT ONLY A RIGHTEOUS MAN CAN SAVE
Though these three men, Noah, Daniel, and Job, were in it, they should deliver but their
own souls by their righteousness, saith the Lord GOD. (KJV)
We have shown through the Scriptures, that:
God had a plan for redemption.
God did what He would not of asked others to do.
God through the Prophets, told us what he would do.
God shows the impossibility of saving ones self, let alone others.
God let us know that we can only save our selves not anyone else.
Now that I have laid the foundation we will try to understand (as much as is
humanly possible) the mystery of the Godhead.
1 Tim 3:16
And without controversy great is the mystery of godliness: God was manifest in the flesh,
justified in the Spirit, seen of angels, preached unto the Gentiles, believed on in the
world, received up into glory. (KJV)
Question: Who was
manifest in the flesh?
Question: Who was received up into
Conclusion: Jesus was God manifest in
the flesh and was received up into glory.
I want to take you to the Book of Isaiah Chapter 53.
1 Who hath believed our report? and to whom is the arm of the LORD revealed?
2 For he shall grow up before him as a tender plant, and as a root out of a dry ground: he
hath no form nor comeliness; and when we shall see him, there is no beauty that we should
desire him. (KJV)
The term the arm of the Lord speaks of the creative
power of God. This chapter is speaking about someone who is the Creative power of the
Living God, who becomes man and suffers and dies for mankind.
Point # 6 - SCRIPTURES DEALING WITH THE CREATIVE ARM OF THE
And unto the angel of the church of the Laodiceans write; These things saith the Amen, the
faithful and true witness, the beginning of the creation of God;
Hath in these last days spoken unto us by his Son, whom he hath appointed
heir of all things, by whom also he made the worlds; (KJV)
1 Cor 8:6
But to us there is but one God, the Father, of whom are all things, and we in him; and one
Lord Jesus Christ, by whom are all things, and we by him. (KJV)
And to make all men see what is the fellowship of the mystery, which from the beginning of
the world hath been hid in God, who created all things by Jesus Christ:
16 For by him were all things created, that are in heaven, and that are in earth,
visible and invisible, whether they be thrones, or dominions, or principalities, or
powers: all things were created by him, and for him:
17 And he is before all things, and by him all things consist.
1 In the beginning was the Word, and the Word was with God, and the Word was
2 The same was in the beginning with God.
3 All things were made by him; and without him was not any thing made that was made.
And the Word was made flesh, and dwelt among us, (and we beheld his glory, the
glory as of the only begotten of the Father,) full of grace and truth. (KJV)
We see from the above Scriptures, that the first thing that was created
by the Father was what we term the Word and it was the Word that
the Father used to create all things. We could term this manifestation of the Father,
called the Word as something that could communicate the Fathers will to man.
We see examples of this manifestation in the following Scriptures.
Genesis 3:4 Targum of Onkelos: "And they heard the voice of the Word of
the Lord God walking in the garden in the evening of the day."
Genesis 3:5 Targum of Onkelos: "And Adam and his wife hid themselves from
before the Lord God among the trees of the garden. And the Lord God called to Adam and
said to him, Where art thou? And he said, The voice of Thy Word heard I in the
garden, and I was afraid, because I (was) naked, and I would hide."
Genesis 7:5 Targum of Onkelos: "
Noach into the ark, two
and two of all flesh in which is the breath of life; and they, entering, male and female
of all flesh, entered, as the Lord had commanded him, and the Lord protected them by His
To fully understand this subject, I want to inject here the thought that the creative
force of God was called the Word of God and took up habitation in a body that was
prepared by God, which we call Jesus.
13 Then cometh Jesus from Galilee to Jordan unto John, to be baptized of him.
14 But John forbad him, saying, I have need to be baptized of thee, and comest thou to me?
15 And Jesus answering said unto him, Suffer it to be so now: for thus it becometh us to
fulfill all righteousness. Then he suffered him.
16 And Jesus, when he was baptized, went up straightway out of the water: and, lo, the
heavens were opened unto him, and he saw the Spirit of God descending like a dove, and
lighting upon him:
17 And lo a voice from heaven, saying, This is my beloved Son, in whom I am well
At this point in time the man Jesus became the Christ of God, we
see this in the following Scriptures.
Who being the brightness of his glory, and the express image of his person, and
upholding all things by the word of his power, when he had by himself purged our sins, sat
down on the right hand of the Majesty on high; (KJV)
2 Cor 4:4
In whom the god of this world hath blinded the minds of them which believe not, lest the
light of the glorious gospel of Christ, who is the image of God, should shine unto
9 Jesus saith unto him, Have I been so long time with you, and yet hast thou not known me,
Philip? he that hath seen me hath seen the Father; and how sayest thou then,
Shew us the Father?
10 Believest thou not that I am in the Father, and the Father in me? the words that I
speak unto you I speak not of myself: but the Father that dwelleth in me, he doeth the
So from these Scriptures we see that the Father (Word) was in
the Son (Jesus the man) and since no man has seen God at any time, nor could they
since God is Spirit and is invisible. The Son in His actions, let us see God in the
25 Jesus said unto her, I am the resurrection, and the life: he that believeth in
me, though he were dead, yet shall he live:
26 And whosoever liveth and believeth in me shall never die. Believest thou this?
27 She saith unto him, Yea, Lord: I believe that thou art the Christ, the Son of God,
which should come into the world. (KJV)
Point # 7 - THE DEAD RAISED TO LIFE
40 Jesus saith unto her, Said I not unto thee, that, if thou wouldest believe, thou
shouldest see the glory of God?
41 Then they took away the stone from the place where the dead was laid. And Jesus lifted
up his eyes, and said, Father, I thank thee that thou hast heard me..
42 And I knew that thou hearest me always: but because of the people which stand by I said
it, that they may believe that thou hast sent me.
43 And when he thus had spoken, he cried with a loud voice, Lazarus, come forth.
44 And he that was dead came forth, bound hand and foot with graveclothes: and his face
was bound about with a napkin. Jesus saith unto them, Loose him, and let him go.
45 Then many of the Jews which came to Mary, and had seen the things which Jesus did,
believed on him.
46 But some of them went their ways to the Pharisees, and told them what things Jesus had
Here the creative force of the Living Word of God who had not
only made all things in Heaven and Earth but even death itself had to obey His voice.
Point # 8 - THE GREAT CALM
24 And, behold, there arose a great tempest in the sea, insomuch that the ship was
covered with the waves: but he was asleep.
25 And his disciples came to him, and awoke him, saying, Lord, save us: we perish.
26 And he saith unto them, Why are ye fearful, O ye of little faith? Then he arose, and
rebuked the winds and the sea; and there was a great calm.
27 But the men marveled, saying, What manner of man is this, that even the winds and
the sea obey him! (KJV)
Indeed what manner of man was this, He is the Living Word of God,
the creative force that made those seas and as the Scripture states:
5 Who laid the foundations of the earth, that it should not be removed for ever.
6 Thou coveredst it with the deep as with a garment: the waters stood above the mountains.
7 At thy rebuke they fled; at the voice of thy thunder they hasted away.
8 They go up by the mountains; they go down by the valleys unto the place which thou hast
founded for them.
9 Thou hast set a bound that they may not pass over; that they turn not again to cover the
Point # 9 - WALKING ON THE SEA
25 And in the fourth watch of the night Jesus went unto them, walking on the sea.
26 And when the disciples saw him walking on the sea, they were troubled, saying, It is a
spirit; and they cried out for fear.
27 But straightway Jesus spake unto them, saying, Be of good cheer; it is I; be not
28 And Peter answered him and said, Lord, if it be thou, bid me come unto thee on the
29 And he said, Come. And when Peter was come down out of the ship, he walked on the
water, to go to Jesus.
30 But when he saw the wind boisterous, he was afraid; and beginning to sink, he cried,
saying, Lord, save me.
31 And immediately Jesus stretched forth his hand, and caught him, and said unto him, O
thou of little faith, wherefore didst thou doubt?
32 And when they were come into the ship, the wind ceased. (KVJ)
Our purpose in this study is not to try to prove that the man Jesus who
is the Christ of God was the creative force of the Father but that He was also Man,
and as such, paid the price for our sins.
Point # 10 - THE STRUGGLE: THE GARDEN
Then saith he unto them, My soul is exceeding sorrowful, even unto death: tarry ye
here, and watch with me. (KJV)
And he went a little further, and fell on his face, and prayed, saying, O my Father, if
it be possible, let this cup pass from me: nevertheless not as I will, but as
thou wilt. (KJV)
Watch and pray, that ye enter not into temptation: the spirit indeed is willing, but
the flesh is weak. (KJV)
Point # 11 - BEHOLD THE MAN
Then came Jesus forth, wearing the crown of thorns, and the purple robe. And Pilate saith
unto them, Behold the man! (KJV)
And Jesus saith unto him, The foxes have holes, and the birds of the air have nests; but
the Son of man hath not where to lay his head. (KJV)
The Son of man came eating and drinking, and they say, Behold a man gluttonous, and
a winebibber, a friend of publicans and sinners. But wisdom is justified of her children.
For as Jonas was three days and three nights in the whale's belly; so shall the Son of
man be three days and three nights in the heart of the earth. (KJV)
But I say unto you, That Elias is come already, and they knew him not, but have done unto
him whatsoever they listed. Likewise shall also the Son of man suffer of them.
3 He is despised and rejected of men; a man of sorrows, and acquainted with grief: and we
hid as it were our faces from him; he was despised, and we esteemed him not.
4 Surely he hath borne our griefs, and carried our sorrows: yet we did esteem him
stricken, smitten of God, and afflicted.5 But he was wounded for our transgressions, he
was bruised for our iniquities: the chastisement of our peace was upon him; and with his
stripes we are healed. (KJV)
Therefore will I divide him a portion with the great, and he shall divide the spoil with
the strong; because he hath poured out his soul unto death: and he was numbered with
the transgressors; and he bare the sin of many, and made intercession for the
1 Then Pilate therefore took Jesus, and scourged him.
2 And the soldiers platted a crown of thorns, and put it on his head, and they put on him
a purple robe,
3 And said, Hail, King of the Jews! and they smote him with their hands. (KJV)
Where they crucified him, and two other with him, on either side one, and Jesus in the
Point # 12 - BEHOLD THE MAN
ELI ELI LA MA SA-BACH-THA-NI Matthew
"Eli, Eli, la ma sa-bach-tha-ni? My God, my God, why hast
thou forsaken me?
The cry of a man, not a God. Jesus the man felt the Spirit of the Living God depart
from Him because God could not be the sacrifice, God could not become sin, it took a
(perfect) man to redeem mankind. Since God could not become sin or even behold sin,
He did in fact turn away from the Man on the cross. Jesus not only died for
our sins (plural), but actually became sin itself. Yet, as
man, overcame that sin.
Point # 13 - ANOTHER LAW IN MY MEMBERS
21 I find then a law, that, when I would do good, evil is present with me.
22 For I delight in the law of God after the inward man:
23 But I see another law in my members, warring against the law of my mind, and
bringing me into captivity to the law of sin which is in my members.
24 O wretched man that I am! who shall deliver me from the body of this death?
25 I thank God through Jesus Christ our Lord. So then with the mind I myself serve the law
of God; but with the flesh the law of sin. (KJV)
This battle that we all face, the flesh against the Spirit of God in
our members. Jesus had to face it and Paul also faced it and likewise we all face it every
day of our lives.
Point # 14 - WHY DID JESUS THE MAN HAVE TO SUFFER?
But we see Jesus, who was made a little lower than the angels for the suffering of death,
crowned with glory and honor; that he by the grace of God should taste death for every
For it became him, for whom are all things, and by whom are all things, in bringing many
sons unto glory, to make the captain of their salvation perfect through sufferings.
14 Forasmuch then as the children are partakers of flesh and blood, he also himself
likewise took part of the same; that through death he might destroy him that had the power
of death, that is, the devil;
15 And deliver them who through fear of death were all their lifetime subject to bondage.
BEHOLD THE MAN
Pilate . . . went forth again. He proposed to prepare the way for the showing of Jesus by
a grandiose announcement. Behold, I bring him forth to you. This was in the spirit of the
mockery of the soldiers. He, the Roman governor, would present the
One who was reputed to be a king but now certainly could not be confused with a
king. Behold the man! It is uncertain what Pilate meant to imply
here. In any event, Pilate's words, I find no fault in him,
have a strange ring. If the prisoner was innocent, why was flogging administered?
(from The Wycliffe Bible Commentary, Electronic Database. Copyright (c) 1962 by Moody
Of all those who walked and lived with Jesus during his earthly ministry, it was a
hated, idolatrous Gentile that unknowingly spoke the true purpose of the Messiah: the
perfect, sinless Man in whom was no fault.
As they reclined (as was their custom) around the table at what is now called "the
last supper," there were 12 disciples, but 13 men. The "Thirteenth Man" was
our only hope. The perfect, sinless Lamb of God, the only Man that could atone for
the sin of all mankind.