As for his appearance in the person of Christ in the flesh from Saint Mary, it is an accident for him in the time of this world for the sake of a certain message for humanity that is the message of salvation. Also, his incarnation did not limit his theology and did not change his divine attributes, because theology does not limit his characteristics and does not change.
If the word of God bears the attributes of God, it is the image of God. Because just as the word born from the human mind is a mirror image of the mind that gave birth to it. And everyone who wants to see the mind sees it in his word, because a person has been silent for a moment and does not know what is going on in his mind, but as soon as he speaks it becomes clear the secrets of his mind and what he hides inside. Therefore, it is possible to judge whether the mind is comfortable or not from human speech. This is how the Word of God is the image of God and whoever sees it is as if he has seen God. This is what we saw in Christ according to the testimony of the book to him that it is the image of God (Philippians 2: 6)
If the Word of God is the true image of God, then he represents the person of God as well, but as one with him and not as someone else. Because as we say that sunlight represents the sun because it is born of it and is not separate from it. We say about the word that it represents the mind because it is born of it and not separate from it, thus the word of God we say about it that it represents the person of God because he is born of him and is not separated from him and one with him, and the one with God is God, and the one born of God is God. So there is nothing wrong with saying that Christ is God. This is the first illustration of the deity of Christ.
And this is what the Gospel decides in saying: “In the beginning was the Word and the Word was God, everything in it was .. and the world was formed by it, and the world did not know it .. And the Word became flesh and dwelt between us and we saw His glory” (John 1: 1-14). And in Surat Al-Imran, the Qur’an says in the same sense that “the angels said, O Mary, that God preaches to you a word from him whose name is Jesus.” There is no more affirmation than this of the deity of Christ!
As for the second clarification, it is that, besides the truth of its spiritual essence, such as the word of God, and its abundance with divine attributes, there is also the truth of the works of its wonders and miracles. It is the work of God himself.
Christ has glory demonstrated his authority to give life by resurrecting the dead, and showed his ability as a creator when he created two eyes of clay for the blind child, and when he created wine from the five loaves and the two fish to feed fifteen thousand people, and he showed his authority to absolve souls and bodies .. and showed his authority over demons. Etc.
He also has the authority of human judgment on the day people are sent from the graves on the day of Hashr, which is the Day of Judgment. It is known that judgment is the authority of God alone .. and the whole world awaits his coming again from heaven to the judgment of all human beings.
When we think of the confirmed testimony of the book about the person of Christ, we can see many different elements and texts that confirm and prove his divinity. For example, there are Messianic prophecies, such as what was mentioned in (Psalm 2: 7-12) which he talks about as the son of God. (Psalm 110: 1) It is revealed by Lord (Psalm 45: 6, Isaiah 9: 6) It speaks of God and there are educational texts such as (John 1: 1, 14) He talks about Christ as the Word and the Word was with God and the Word was God. (Philippians 2: 5-1) She speaks of him as “the image of God” (Hebrews 1: 2-3, Colossians 1:15) declaring that “He is the splendor of God's glory, drawing his essence, and carrying all things with the word of his power” (Hebrews 1: 8) declares with all Daring that he is God. (1 Timothy 3:16) affirms that “God appeared in the flesh” (Mark 2:27, Luke 5:20, John 11:43 - 44) All these testimonies testify to the excellence of the deity of Christ. It also redefines the Sabbath, the remission of sins, and the resurrection of the dead. In addition to his resurrection in the flesh, his sayings declaring "Anaho" provide us with the clearest assertions and proofs of his divinity. In these sayings he reveals himself to the incarnate deity. With the help of the Apostle John, who records the same words of the Lord Jesus as an eyewitness and with him some well-known theologians, I try to present this fact.
I begin by recording the clear purposes of the evangelization of John in his writing of the Gospel of Christ in (20: 30-31) and John clearly decides, “And many other verses made by Jesus before his disciples were not written in this book. As for these, I wrote that you may believe that Jesus is Christ the Son of God and that you will have You believed in a life in his name. " Thus, we see two goals for John:
First: It reveals and explains that Jesus is the Christ, the Son of God.
Second: He wants people to know the true deity of Christ “so that you will have life if you believe in his name.”
Now I would like to draw attention to the first and primary goal of John. As we have seen, John tries to prove that Jesus is the Savior of the world (John 4:42). And in his attempt to do so, he records many things that help him to do so. Like the testimony of John the Baptist about him (1: 29 - 32 - 36) and the Samaritan (4: 39 - 42) Jesus (8: 13-14) and God Himself (8:17, 12: 28-30) all of this gives us a description of his life, mission, and actions. His sayings, death and resurrection. John also recorded the various miracles that Jesus performed. And John alone is among all the gospels that describe Christ's sermon on the mountain that highlights the meaning of the message of miracles performed by Christ. In the sermon on the mountain, Christ mentions some of his sayings that begin with “I am he” like “I am the bread of life” (6:35) “I am the resurrection and the life.” The rest of the sayings occurred during his discussions with people (John 8:12) and with the Pharisees (10: 7-9-11) and with the disciples (14: 6, 15: 1).
Another thing that I would like to draw the readers' attention to is the Greek words translated "I AM". On this, Leon Morris says that Jesus uses these affirmative words "I am" to mention his important teachings about himself.
In the Greek language, the subject verb is not written: the verb form shows who is the subject. But if we want to confirm the subject when we use the appropriate pronoun. What makes this important in the Gospel of John is that we see a similar use in the Greek translation of the Old Testament. Where we find translators use the confirmation form of speech when they express words uttered by God. When Jesus used the expression "I am" he speaks in the form of divinity and there is agreement among scholars studying the Gospel of John that this type of God is an important indication of what John wants to tell us about the person of Jesus. (1) In other words, when Jesus used the expression "I am" he was referring to his divinity and John was doing the same thing when he recorded Jesus' sayings.
Morris says there are two groups in the sayings "I am", one with the beginner and the other without. He commented on this by saying: “Both combinations are extraordinary.” He quotes what “JH Bernard” said then he says, “And this is clearly the way to express his divinity ...” (2) And by examining my collection, I said “I would like to follow an example.” Maurice "and I introduce the previous group first and last second.
"I am the bread of life"
One of the first and most important sayings of Christ that begins “I am He” mentioned in the Gospel of John (6:35) “I am the bread of life.” Christ said this saying after his gratification to the masses. And during his sayings, he said to them, “Do not look for the old food, but for the food left for the eternal life that the Son of Man will give you” (6:27). While Christ was trying to urge them to believe in him, he faced a challenge to explain to them who he is “What verse are you making to see and believe in you? (Number 30) Then they added:“ Our fathers ate manna in the wilderness as it is written: He gave them bread from heaven to eat ”(number 31) And they were thus clearly indicating that Moses gave them manna because Christ continued to correct their misconception. He said, “Truly, I say to you: Moses did not give you bread from heaven, but my father.” (Number 32) Then he adds: “My father gives you the true bread from heaven because The bread of God is descending from heaven giving life to the world "(No. 33). Thus, Jesus explains to them that God not only gave them bread that came from heaven (in the past), but that Still gives them and pointed to himself that he is "the bread that comes down from heaven" (number 33). The intention of Christ is clear that moves them spiritual desire taking them asking for this bread that comes down from heaven, but it was their thinking is associated with a physical bread, as shown this in their conversation later.
And when Jesus answered with full force, "I am the bread of life. He who comes to me will not starve, and he who believes in me will not thirst" (No. 35). This verse explains the essence of Jesus' message. It is the response to the needs of the human heart: “The baking of life indicates the essential role that Jesus plays in order to satiate the human spirit. Baking Jesus is the first and primary source of spiritual nourishment. And because bread is the main food in the world, he can satisfy every human being. Jesus is the Savior of the world. And giving life to the world (No. 33) Morris says that the definition of “the” (bread) indicates that only Jesus is only the bread of life. “Milne” determines that the bread of life also refers to the saturated nature of Jesus ”and this appears in his saying "He will not starve nor thirst. All other types of bread, such as aphids, leave a feeling of starvation at the end. By comparing them to those who have experienced Christ does not need anything else to satisfy him. In short, by saying “I am the bread of life,” he reveals his heavenly nature and it is only he who can satisfy the spiritual need of his listeners.
At the beginning of his gospel, John tells us that the incarnate word “in him was life and life were the light of people and the light shines in darkness and darkness did not realize it” (John 1: 4-5). Again, John uses the analogy of light and amplifies what he previously said. John decides that Christ said that he was the light of the world and other similar sayings on different occasions (8: 12, 9: 5, 12: 35 - 39). Although John did not tell us exactly when Jesus said this (8:12), but he knows us where he said. This happened on the Feast of Tabernacles in the temple courtyard. (7:14).
During the Feast of Tabernacles, two important religious events occur, and they have a symbolic signal. The first is to pour water on the western side of the altar by the Levitic priests, and they seek what was mentioned in Psalm 113. The second event is the lighting of many huge candles inside the temple. Bashir John says that Jesus took this opportunity to use these two symbols to explain his teachings to them (7: 37 - 38, 8:12). The likeness of light was mentioned in the Old Testament. The glory of God, who was filling the place in the cloud, was leading people to the land of promise (Exodus 13: 21-22) and protecting them from their enemies (Exodus 14: 19-25) and the Israelites trained to sing "The Lord is my light and my salvation" (Psalm 27: 1) and it was God's word and law are the light that lights the way for those who follow his commandments (Psalm 119: 105, 6:23). God's light shines in Revelation (Zechariah 1: 4, 13, 26, 28) and with salvation (Hebrews 3: 3-4) “And the light is Jehovah working among them” (Psalm 44: 3) and Isaiah tells us that the servant of God made light for the nations to be salvation For the ends of the earth (Isaiah 49: 6) and the coming age will be a time when the Lord himself will be the eternal light of his people (Isaiah 60: 19-22 and Revelation 21: 23-24) just as (Zechariah 5: 5-7) has a special importance for his promise of light in the day The latter is followed by a promise of living water that leaves Jerusalem, and this text may have been read on this feast.
That is why, bearing all these verses and rituals on their minds, Jesus' revelation was powerfully heard. Especially when he said that it is a light for the whole world and not only for Jews. And the reference to light is not only material and moral, as Morris concludes when Jesus announced, "If anyone walks at night, he stumbles, because the light is not in him." (11: 9-10) This reference to the light that is not in it shows that we have moved from the material light to the truth Spiritualism “Morris” comments by saying, “Jesus told his listeners that those who reject it and do not take it as a savior of their lives are in great danger. In short, we say that the main thought in saying“ I am the light of the world ”is that Jesus is the only light that we should welcome and believe in, or else We will destroy you
"I am the door"
This statement came amid a battle of words between the Pharisees. We see Jesus in Chapter Nine healing a blind man who defended and believed in Jesus (9: 34-38). After this miracle and the poor treatment of the blind man from the Pharisees, Jesus compared himself to the religious leaders at that time and described them as "thieves and robbers". This contradiction between Christ and the religious leaders took the form of glaring analogies in (10: 1) "the Sheep Barn" (No. 2) “The Shepherd” (No. 3) “The Gate” “The Door” Despite the vitality and clarity of these analogies, the Pharisees did not understand what Jesus intended to be (No. 6). In order for Jesus to clarify his message, he explained to them the intended meanings. For example, when he says "I am the door" (from which the sheep enter the fold) (No. 7), before that he spoke of himself as "the shepherd" (No. 2) and explained it better (No. 10).
What did he mean by saying "I am the door?" In order to answer this question, it is better to remember that the sheep barn usually has one door and shepherds in the Near East often sleep at this door and perform the same function as this door and Christ applied this analogy to the shepherd. Therefore, in order for us to answer our question, we see Christ say that he is himself and not someone else through whom the sheep can enter, go out and find mare (9: 9-10) and as Morris concludes, saying, “Jesus said I am the door” and not “the door”, meaning that he It is only the path to life. This is another confirmation of what Jesus says: “The thief comes to steal, slaughter, and perish, but I came to have life and to have you better. Here Jesus insists that there is only one way to enjoy eternal life, only one source of knowledge of God, one source of spiritual nourishment, and one basis for spiritual security, which is Jesus. Just". Then Jesus said, “If someone enters into me, he will be saved, entered and taken out, and he will find pasture” (Number 9). Although he did not explain what he meant by the word “saved,” it could mean “obtaining eternal life” because we find two interpretations of “salvation” and obtaining “eternal life” They are related in (John 3: 16-17), so we must understand the link between the two.
In conclusion, as Morris says, once again we are faced with the idea of universal salvation, meaning that it can only enter through the door. And if there is one door for all mankind, then again we remember something very important about Jesus, like all his other sayings "I am He," so saying "I am the door" leads us to think about his divinity.
"I am the Good Shepherd"
In (John 10: 1) Jesus speaks of the shepherd and adds the adjective "good." Once again, Jesus compares himself to the religious leaders who say about them, "They are invalid patronage or the hired shepherd" (10: 12-13). Here he refers to the Pharisees who are not interested in sheep. It is a clear indication of their poor treatment of the blind man who Christ healed.
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