meant to acknowledge Him to be the Messiah. In point of fact, flesh and blood did reveal the Messiahship of Jesus to Peter, for it was his own brother Andrew who told Peter that he had found the Messiah, and brought him to Jesus. Plainly therefore Jesus meant that Peter had now made a further step in his knowledge and in his faith, and had learned to recognise Jesus as not only Messiah, but as Son of God in the proper sense. In this Gospel, then, we have various forms of evidence. We have the testimonies of men who had seen and heard and known Jesus, and who, though Jews, and therefore intensely prejudiced against such a conception, enthusiastically owned that Christ was in the proper sense Divine. We have John’s own testimony, who writes his Gospel for the purpose of winning men to faith in Christ’s Sonship, who calls Christ Lord, applying to Him the title of Jehovah, and who in so many words declares that “the Word was God”—the Word who became flesh in Jesus Christ. And what is perhaps even more to the purpose, we have affirmations of the same truth made by Jesus Himself: “Before Abraham was I am”; “I and the Father are one”; “The glory which I had with Thee before the world was”; “He that hath seen Me hath seen the Father.” Who that listens to these sayings can marvel that the horrified Jews considered that He was making Himself equal with God and took up stones to stone Him for blasphemy? Who does not feel that when Jesus allowed this accusation to be brought against Him at the last, and when He allowed Himself to be condemned to death on the charge, He must have put the same meaning on His words that they put? Otherwise, if He did not mean to make Himself equal with the Father, would He not have been the very first to unmask and protest against so misleading a use of language? Had He not known Himself to be Divine, no member of the Sanhedrim could have been so shocked as He to listen to such language or to use it.