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(4)
Both His "words" and His "works" partook of this character, but another and
deeper reason was given why He did not speak or act "from Himself"; it was, "I
am in the Father, and the Father in Me" (John 14: 10, 11).
It took a long time; it took the working of many signs; it took the patient teaching of
well-nigh another three years, before the claim of John 5: was recognized by His
disciples, but, in chapter 16:, they made this confession,
"Now we are sure that Thou knowest all things, and needest not that any man should
ask Thee: by this we believe that Thou camest forth from God" (John 16: 30).
We may learn what "speaking of Himself" means by turning to John 11: 51, "And
this spake He not of Himself: but being high priest that year, he prophesied that Jesus
should die for that nation". If a sinful man like Caiaphas could not say anything "of
himself" when the glory and purpose of God so demanded, how much more may we not
expect it of the Son of God when He was in the position of willingly and joyfully limiting
Himself to the execution of that work for which He had been sent by the Father.
Moreover, on another occasion, He said, "I and My Father are One" (John 10: 30), so that
the truth of His equality is not a matter of inference but of revelation.
It may be said that every child of God "sees" and "hears" something of the words and
works of the Father, and this would be true. In the Lord's claim, however, there is a
plenitude that does not belong to men: "For whatever He may do, these things also doeth
the Son, in like manner" (John 5: 19). In the same verse the Lord had taught that the Son
cannot work of Himself, because He is the Son. Other creatures standing on a lower
level may abuse their freedom and do things contrary, but this would empty the title of
THE SON of its essential meaning, namely, that of perfect unity with the Father. The
same argument is also put in another form, "For it is the very nature of the Son to do
whatever the Father doeth". Moreover, His works are "in like manner" (homoios).
The question of the deity of Christ is not in view. It has already been taught that
"The Word was God". We are now learning about "The Word Who became flesh", and
His relationship not with "God", as such, but with God revealed as "The Father". These
are important distinctions. Both the Father and the Son bear the same title, "God", and
the question of equality there, can never arise. If the Word, Who was God, became flesh,
and was seen as the only begotten of the Father, then the question does arise, Is He
subordinate or is He equal with the Father? This chapter of John which we are
considering opens the question and, step by step, the subject is developed until we reach
the definite assertion, "I and My Father are One", and the ultimate confession of Thomas,
"My Lord and My God".
As we follow the lead given by the structure, the succeeding signs, and their
intermediate links, these further steps in the argument await us. We must therefore
devote further articles to the examination of this most important teaching, for there is no
question so crucial as that which He Himself asked, "What think ye of Christ?"