made flesh, and dwelt among us, and we beheld his glory, as of the only-begotten of the Father (Jo. i. 1-14).
The language of Christ is duly adjusted to this very speculative theory. Thus, he scandalizes the Jews by the bold assertion that he and his Father are one; and adds to their horror by further maintaining that he is in the Father, and the Father in him (Jo. x. 30, 38). Elsewhere, Philip is required to believe in the same truth. In reply to his ignorant request that he may be shown the Father, he is told that seeing Jesus is equivalent to seeing the Father. Moreover, the Father who dwells in Christ performs the works which are apparently done by Christ alone (Jo. xiv. 9-11). The disciples, too, are included in this mystic unity, for they are in Jesus in the same sense in which he is in God (Jo. xiv. 20; xvii. 21, 23). His Father, nevertheless, is greater than himself (Jo. xiv. 28). Jesus has been glorified with the Father before the world existed, and looks forward to a return to that glory. He wishes that those who have been given him on earth may be with him to behold the glory which God, who loved him before the foundation of the world, has given him. That glory he has given them, and they are to be one, even as he and his Father are one; he in them, and God in him (Jo. xvii. 5, 22-24).
After these preliminary observations, we need not dwell long on the historical incidents of the Gospel, of which there are but few. The meeting of Jesus with Andrew and Simon, and his reception of Nathanael, related in the first chapter, have already been noticed. It only remains to be said, that Nathanael was deceived by a prophecy which was not fulfilled; for at the end of the interview, Jesus, referring to his amazement that he had been discovered under the fig-tree, which had quite put him off his balance, tells him that he shall see greater things than these, and especially mentions among them the opening of the heavens and the descent of angels upon the Son of man. Nathanael never saw anything of the kind (Jo. i. 35-51).
The conversion of water into wine follows next. A peculiarity in the notions of this writer is evinced by the assertion that his mother and brothers went with him to Capernaum, for his family do not accompany him, according to any other statement, while here his mother not only is with him, but is aware
