33-48); again, he is the living water (Jo.), or he gives a water which prevents all future thirst (Jo. iv. 14); he is the true vine, his Father the husbandman, and his disciples the branches (Jo. xv. 1-5); elsewhere he is both the good shepherd and the door by which the sheep enter the fold (Jo. x. 7-16); he is the way, the truth, and the life (Jo. xiv. 6); he is the light that came into the world (Jo. xii. 46; iii. 19)); or he is the Resurrection and the Life (Jo. xi. 25). John the Baptist, also, unlike the John of the other Gospels, adopts the same manner. Christ is spoken of by him as the Lamb of God, which takes away the sins of the world (Jo. i. 29); or as the Bridegroom whose voice he rejoiced to hear, while he himself was but the Bridegroom's friend (Jo. iii. 29). Sometimes "the Jews," as they are termed in this Gospel, are puzzled by the enigmatical style of Jesus, the sense of which they cannot unriddle. Thus, when he tells them that if they destroy the temple he will rebuild it in three days, they are naturally unable to perceive that he is speaking of the temple of his body (Jo. ii. 19-21). They murmured because he spoke of himself as the Bread that came down from heaven, nor was any explanation offered them beyond a reiteration of the same statement (Jo. vi. 41-51). Not only the Jews, but also many of his own partisans, were hopelessly perplexed by the statement that no one could have life in him who did not eat his flesh and drink his blood (Jo. vi. 53, 60), a statement which differs materially from that made at the passover (in the other Gospels), where the bread and wine were actually offered as signs of his flesh and blood, and the apostles alone (who were present) were required to receive them. At other times he confused them by mysterious intimations that he was going somewhere whither they could not come, and that they should seek him and be unable to find him (Jo. vii. 33-36; viii. 21, 22). On one occasion, his auditors were unable to comprehend his assertion that he must be lifted up, and requested him to explain it. The only reply was another enigma, namely, that the light was with them but a little while, and that they should believe in it while they had it (Jo. xii. 32-36). To such language they might well have retorted, that what they had from him was not light, but a twilight in which no object could be distinctly seen, and which never advanced towards clear daylight.
