To cross the threshold of John's Gospel is to find ourselves in the inner sanctuary of Divine revelation. Once within we begin to view on every hand that which manifests God to us who, though never seen by man, is now declared by "the Only Begotten Son, who is in the bosom of the Father, He hath declared Him" (John 1:18, New Trans.). And so the blessed character of this revelation is God revealed as the Father by the One ever in His bosom. He became flesh, that of His fulness we might receive, grace upon grace. Those who receive the Son, who believe on His name, are given to know the name, the word, and the love of the Father.

As we enter this holy of holies where "everything speaketh glory" (Ps. 29:9)-God's glory-we are introduced, first of all, to the blessed Person in whom its effulgence is found, and who is indeed the exact expression of His substance (Heb. 1:2). This introduction is given in the first two chapters of the Gospel. Lights of varied hue, but perfectly blended, break upon us as we pass through the portal of this sanctuary.

These lights shine, as from two golden lampstands, in the fourteen names or titles given to our blessed Lord in these two opening chapters. They carry us in thought from the glorious truth of His eternal being through all time to those final scenes when the course of time has ceased to run, and "the day of eternity" has come (2 Pet. 3:18, New Trans.). He is before us as the One whose "goings forth have been of old, from everlasting" (Micah 5:2), and that from everlasting He is God. In the order of occurrence, He is spoken of as:
1. The Word (1:1).
2. The God (1:1).
3. The true Light (1:9).
4. The Only Begotten (1:14,18).
5. Jesus Christ (1:17).
6. The Lamb of God (1:29,36).
7. A Man (1:30).
8. The Son of God (1:34,49).
9. Rabbi- Teacher (1:38).
10. The Messias – the Christ (1:41).
11. Jesus, the Son of Joseph (1:45).
12. The King of Israel (1:49).
13. The Son of Man (1:51).
14. This Temple (2:19,21).

His eternal being, coequal with God, and coexisting, Himself God, the Creator of all, and Source of life which alone could be the light of men, are the thoughts connected with the first two.

Therefore, this One as come into the world is in His own Person the true Light, in the shining of which God and man are alone fully known.
The rays of this Light have broken forth in the manifestation of that ineffably sweet and ever-existing relationship of Son; for His glory, as contemplated when dwelling among men full of grace and truth, was that of an only begotten with a father, perfect in the moral glory of-love and filial affection as befitted such an One. He was "the Son of the Father, in truth and love," for He came out from the Father and came into the world (2 John 3; John 16:28). In those ways did that true Light shine.

Next, the double title-Jesus Christ-marks Him as being in personality the perfect embodiment of grace and truth. It is not in this case, Jesus the Christ, as in many instances; the form here rather suggests what is characteristic of His Person. Grace beyond our highest thought is in Jesus-"God with us" as Saviour-while as Christ, "Anointed," having the Holy Spirit in His sevenfold perfection, all truth is in and associated with Him (compare Isa. 11:1-5; Acts 3:17-26). He is "Jesus Christ, the faithful Witness."

In beautiful sequence He is now announced as "the Lamb of God." This brings in His work, His sacrifice, by which the blessed name of Jesus is to find its perfect fulfilment for all the redeemed, and in due course for creation itself when all sin shall be taken away. But He who does this is "a Man," for only as being such could the full truth come out, the Word must become flesh. He is the Man who is God's Fellow, as the prophet speaks, but "a man," truly, fully such in perfection and ever pleasing to God, in all lowliness, meekness, tenderness, and loving service for the glory of God, the realization of peace, and His good pleasure in men. "The Word," "a Man!" What a revelation. This, eternity will not exhaust.

He is next spoken of as "the Son of God."- This seems to give a little change of thought from what may appear very close to it, that is, "the Only Begotten Son." He is that as being eternally of the same essence, ever subsisting in the fellowship of the Divine Persons in Son-ship relation. The former is rather the truth that though "a Man," He is acknowledged to be "the Son of God." He is, therefore, what He ever was though now found in manhood. This side of the truth appears emphasized from the connection in which this title is found here. John the Baptist gives utterance to it, linking it with that great moment when the Lord stood in the waters of Jordan and was anointed with,, the Holy Spirit. This marked Him out as the Son of God who thus openly takes His place as the One who would accomplish through death all that Divine righteousness required, whether for the remission of sins, the judgment of all evil, or the ultimate reconciliation of all things to the fulness of the Godhead (Col. 1:20).

Perhaps it might be thought that the next name used here-"Rabbi"-is not to be considered as a Spirit-given title of our Lord. But the record of it cannot be without meaning, and this seems made certain since the Spirit is careful to state what it signifies, that is, "Teacher." This He is in a preeminent way. To Him all must come who would learn of the Father. His words are "spirit and are life" (John 6:63). "Never man spake like this Man." He taught us having superior wisdom and authority, with words of grace and truth. He taught the Word of God (John 7:46; Matt. 13:54; Mark 1:22; Luke 4:22; John 8:40; Luke 5:1).

As a result of abiding with Him, Andrew bears witness:"We have found the Messias." That Messias would be the perfect and final Teacher appears to have been understood generally, as the words of the Samaritan woman would intimate. "I know that Messias is coming, who is called Christ; when He comes He will tell us all things." While this presents Him to us as the One who according to the Divine counsels will rule with a rod of iron and have universal dominion, it also becomes, as the truth unfolds, that name with which many other features of blessing are associated as presented in the epistles. In this development of the truth, this name brings Him before us as the One raised up and given glory in heaven, so that believers now as companions of Christ are partakers of the heavenly calling (Heb. 3:1,14).

The title which follows marks Him as of the house and lineage of David. He is "the Son of Joseph." This clearly intimates the fulfilment in Him of the covenant made with David. He who is Lord, and so called by David, is yet also David's Son (Rom. 1:3; 2 Tim. 2:8; Rev. 22:16). Through Him the sure mercies of David will be fully realized. That our Lord was called Joseph's Son may serve also to indicate that Joseph was known, recognized to be of David's line, for the accompanying description, "We have found Him of whom Moses in the law, and the prophets, did write," shows what was understood as implied in Jesus being the Son of Joseph. He is the fulfilment of such prophecies as Gen. 3:15; 49:10; Num. 24:17-19; Deut. 18:17-19; Isa. 7:14; 9:6,7; 11:1-10; Jer.23:5,6; Mic. 5:1-5; Zech. 13:7.

Now through Nathanael the Spirit of God breaks out in joyous testimony:"Thou art the King of Israel," though careful first to proclaim Him '"the Son of God," for it is the Son who is the Anointed, as in Ps. 2. In response the Lord Himself brings into connection with this, the title, "the Son of Man." Never must it be lost sight of that though He in very truth is all that His other titles tell us, yet He is Man, and as the Son of Man Heir to man's dominion, though first He must redeem it because man has forfeited all through sin. So He is Jesus, the Lamb of God who takes away the sin of the world.

What follows in chap. 2 shows how He will make good what His being the Son of Man really involves. He will both purify and bring in the true wine of joy and blessing, finally indeed God's eternal rest, for the Son of Man is Lord of the sabbath. Through making purification of sins by Himself, He will enter in due course upon His inheritance of all things, and that with those who are redeemed through His precious blood.

And now we come to the last title. It brings in the great truth of resurrection, and shows that, in the exercise of that power of which it is the proof, He will purge out all evil from the house of God-that house in the broader and more inclusive sense of the "all things" which are to be reconciled to the fulness of the Godhead by Him in whom that fulness" dwells, inasmuch as He is peace-maker by the blood of His cross. Thus through judgment He will bring in everlasting righteousness and peace, bringing this groaning creation into the liberty of the sons of God (1 Cor. 15:20-28; Rom. 8:21-23). God has "appointed a day in which He will judge the world in righteousness by that Man whom He hath ordained; whereof He hath given assurance unto all men, in that He hath raised Him from the dead" (Acts 17:31). And so as He stands the judge of evil in His Father's house, the sign of His right to be there and do as He does (and yet will do), is expressed in His declaration, "Destroy this Temple, and in three days I will raise it up." The surpassing greatness of God's power and the glory of the Father were engaged in this great event (Eph. 1:19, 20; Rom. 6:4), but He too had part in it as He here declares, for He and the Father are one. From Him the Son had received commandment to both lay down His life and take it again. It is of interest to note that the word here used for "Temple" specifically refers to the house-the abiding place of the presence and glory of God. This as to the truth of His Person He was and is, actually and fully. "For in Him dwells all the fulness of the Godhead bodily." In the antitype of this scene He will indeed stand forth as the Victor over death in the full power of resurrection, and the triumphant Seed of the woman who puts down all rule and authority, reigning until the last enemy is put under His feet. Then shall the fragrance of the ointment fill all the house to the eternal praise of God by Jesus Christ our Lord. John Bloore