25:31–46), and in the baptismal formula He associates himself and the Holy Spirit with the eternal
Father, as the connecting link between the two, thus assuming a place on the very throne of the
Deity (28:19). It is impossible to rise higher. Hence Matthew, the Jewish Evangelist, does not
hesitate to apply to Him the name Immanuel, that is, "God with us"(1:23). Mark gives us the Gospel
of Peter, the first who confessed that Jesus is not only "the Christ" in his official character, but also
"the Son of the living God." This is far more than a son; it designates his unique personal relation
to God and forms the eternal basis of his historical Messiahship (Matt. 16:16; comp. 26:63). The
two titles are distinct, and the high priest’s charge of blasphemy (26:65) could only apply to the
latter. A false Messiah would be an impostor, not a blasphemer. We could not substitute the Messiah
for the Son in the baptismal formula. Peter, Mark, and Matthew were brought up in the most
orthodox monotheism, with an instinctive horror of the least approach to idolatry, and yet they
looked up to their Master with feelings of adoration. And, as for Luke, he delights in representing
Jesus throughout as the sinless Saviour of sinners, and is in full sympathy with the theology of his
elder brother Paul, who certainly taught the pre-existence and divine nature of Christ several years
before the Gospels were written or published (Rom. 1:3, 4; 9:5; 2 Cor. 8:9; Col. 1:15–17; Phil.
2:6–11).- It is the Gospel of Love. Its practical motto is: "God is love." In the incarnation of the
eternal Word, in the historic mission of his Son, God has given the greatest possible proof of his
love to mankind. In the fourth Gospel alone we read that precious sentence which contains the very
essence of Christianity: "God so loved the world, that he gave his only begotten Son, that whosoever
believeth on him should not perish, but have eternal life" (John 3:16). It is the Gospel of the Good
Shepherd who laid down his life for the sheep (10:11); the Gospel of the new commandment: "Love
one another" (13:34). And this was the last exhortation of the aged disciple "whom Jesus loved."
But for this very reason that Christ is the greatest gift of God to the world, unbelief is the
greatest sin and blackest ingratitude, which carries in it its own condemnation. The guilt of unbelief,
the contrast between faith and unbelief is nowhere set forth in such strong light as in the fourth
Gospel. It is a consuming fire to all enemies of Christ. - It is the Gospel of Mystic Symbolism.^1053 The eight miracles it records are significant
"signs" (σημεῖα) which symbolize the character and mission of Christ, and manifest his glory. They
are simply his "works" (ἔργα), the natural manifestations of his marvellous person performed with
the same ease as men perform their ordinary works. The turning of water into wine illustrates his
transforming power, and fitly introduces his public ministry; the miraculous feeding of the five
thousand set him forth as the Bread of life for the spiritual nourishment of countless believers; the
healing of the man born blind, as the Light of the world; the raising of Lazarus, as the Resurrection
and the Life. The miraculous draught of fishes shows the disciples to be fishers of men, and insures
the abundant results of Christian labor to the end of time. The serpent in the wilderness prefigured
the cross. The Baptist points to him as the Lamb of God which taketh away the sin of the world.
He represents himself under the significant figures of the Door, the good Shepherd, the Vine; and
these figures have inspired Christian art and poetry, and guided the meditations of the church ever
since.
(^1053) Lange, Westcott, Milligan and Moulton dwell at length on this feature.
A.D. 1-100.