First let's get something clear about erroneous notions of Paul and his founding a new religion, which he didn't. True, the halakhah of his Judaism switched from the Pharisaic oral law to the Ruach Hakodesh, but his religion was still one of the Judaisms of the time, not a new non-Judaism Gentile religion.

THE BESURAS HAGEULAH ACCORDING TO YOCHANAN

According to Irenaeus, a leader of the second century who was a

disciple of the Shliach Yochanan's disciple Polycarp, "Yochanan

the disciple of the L-rd, who leaned back on his breast,

published the Besuras Hageulah while he was resident at Ephesus

in Asia" (Irenaeus, Against Heresies, 3.1.2). Clement of

Alexandria (ca. C.E. 150-215), a very important Greek theologian

and writer, is quoted by the historian Eusebius as saying, "Last

of all Yochanan, perceiving that the bodily/physical facts had

been recorded in the Besuras Hageulahs, encouraged by his pupils,

and irresistibly moved/inspired by the Spirit, wrote a spiritual

gospel" (History of the Brit Chadasha kehillah 6.14.7). That

liberals of our day are sure that they know better than Irenaeus

and Clement of Alexandria that Yochanan did not write the Besuras

Hageulah of Yochanan is an awesome testimony to the proud

depravity of the human heart.

That this Besuras Hageulah is written by an eyewitness is obvious

in many places (see 1:14; 19:35). The author seems to assume our

knowledge of the other Besuras Hageulahs and does not appear

constrained to repeat their witness. Apparent contradictions

between Yochanan and the Synoptics are only that--apparent. They

can be resolved. But Yochanan's Besuras Hageulah complements our

knowledge derived from the other versions of the Besuras Hageulah

in many ways. For example, the political reason behind the

nailing of the Moshiach to the aitz is given for the historical

record in 11:48.

Ch. 21:18 seems to have the martyrdom of the Shliach Shliach Kefa

under Caesar Nero in recent memory, which could date the Besuras

Hageulah of Yochanan shortly after C.E. 64. If 21:23 is referring

to the death of the Shliach Yochanan, this would date the Besuras

Hageulah of Yochanan in its final published edition twenty-five

or more years later (ca. C.E. 90), which might explain why

passages like 16:2 and 9:22 were included in the Besuras Hageulah

of Yochanan as relevant to its later readers. These verses could

reflect the situation of the Brit Chadasha kehillah-synagogue

relations around C.E. 90 when a synagogue prayer was given an

anti-Messianic believers wording so as to force Messianic Jews to

exclude themselves from synagogue worship.

The end of the Besuras Hageulah of Yochanan seems to be

interested in the question of the eschatological significance of

why Yochanan lived to such a ripe old age while all the other

Shluchim did not. At any rate, 19:27 shows that Yochanan lived

for many years in Jerusalem. He was apparently from a wealthy

family (Mark 1:20). His mother was apparently Salome, who may

have been Miryam's sister, making Yochanan the cousin of Moshiach

Yehoshua (see Mt. 27:56; Mark 15:40; Yochanan 19:25). If Moshiach

Yehoshua and Yochanan were first cousins, in light of the fact

that at this time Moshiach Yehoshua's half-brothers did not

believe in him and that his home town rejected him, it is not

hard to see how Yochanan could have qualified as "the disciple

Moshiach Yehoshua loved" (13:23; 19:26; 20:2; 21:7,20). That

Yochanan was a relative would help to explain why Moshiach

Yehoshua gave him the charge to look after his mother. Also, it

is inexplicable that one so prominent as Yochanan should have his

name left out of the fourth Besuras Hageulah's narratives unless

Yochanan himself was the modest author. Also the expression "the

disciple Moshiach Yehoshua loved" emphasizes the fact that

Yochanan was not loved because he rose to prominence, but, just

the opposite, he rose to prominence because Moshiach Yehoshua

loved him.

The brothers Andrew and Simon Shliach Kefa were Yochanan's

business partners in a fishing business (Luke 5:10). Yochanan may

have had high-born or even Kohen Gadol connections in Jerusalem

(this was certainly true of Yehoshua's other cousin, Yochanan of

the tevilah of teshuva because, on the night of Moshiach

Yehoshua's arrest, the Shliach Yochanan apparently is known

personally by the Kohen Gadol and so Yochanan gains entrance to

the house of Caiaphas for himself and Shliach Kefa (Yochanan

18:15) and also knows the Kohen Gadol well enough to be able to

name his servants (see Yochanan 18:10 and compare the Synoptic

Besuras Hageulahs; also see 18:26).

Yochanan's connections also seem to have permitted him to

accompany the Kohen Gadol's party that ushered Moshiach Yehoshua

into the presence of Pilate, thus allowing Yochanan (and us) to

hear the conversations that followed (see 18:28-19:16). But it

was undoubtedly Yochanan's love for Moshiach Yehoshua that held

him to take the risk of standing by him at the Aitz, which none

of the other male disciples were willing to do.

Some time after the end of Rav Sha'ul's Ephesian ministry (C.E.

58), Yochanan left his home in Jerusalem (where the mother of

Moshiach Yehoshua had stayed and may have been interviewed by

Luke--Yochanan 19:27; Luke 1-2; Acts 21:17) and moved his base of

operations from Jerusalem to Ephesus in W. Asia Minor (modern

Turkey). It is probably from here that the Besuras Hageulah of

Yochanan was published somewhere between C.E. 64 and 90. But

since many conservative scholars believe Yochanan is not dead

when the appendix 21:23 was written (note that the word "vouches"

in 21:24 is in the present tense, martureo meaning testifies,

witnesses, vouches, as though Yochanan were still alive to make

his attestation), and since the Besuras Hageulah of Yochanan

seems to be unaware that the Beis Hamikdash has bean destroyed

and that Jerusalem has been devastated, it is not impossible that

much of this Besuras Hageulah was written toward the end of the

reign of Nero around C.E. 68. Shliach Kefa seems to have been

martyred already (Yochanan 13:36), and Yochanan seems to

understand Moshiach Yehoshua's true meaning in the saying of

Yochanan 13:36 that he would die similarly.

Liberal scholars at one time gained quite a following by

asserting that the (unlettered, uneducated in the yeshivas)

Shliach Yochanan (see Acts 4:13) did not write this Besuras

Hageulah. However, today their theory has fallen into disrepute.

They may have underestimated the humility of Yochanan who, in

order to avoid using "I" or his own personal name, eliminated all

but the importance of his own personal eye-witness status (see

especially 13:23; 19:26f; 20:2-10) at extremely important points

such as the Last Supper, the Moshiach's Aitz, and the empty tomb

by referring to himself in the third person as "the disciple whom

Moshiach Yehoshua loved" (see 21:24 for his attestation as the

Moshiach's Shliach authority vouching for the veracity and

accuracy of this Besuras Hageulah).

Reliable tradition has Yochanan living to a ripe old age in Asia

Minor (specifically Ephesus) where a heretical Jewish Gnostic

teacher named Cerinthus flourished at the end of the 1st century

(around C.E. 100). If Yochanan's Besuras Hageulah were written

around this time, it contains a polemic against a heresy

Cerinthus promoted. One of the ideas of the heresy that later

became known as Gnosticism was the notion that G-d cannot take on

a material body and suffer and die. But the Moshiach Yehoshua

Yochanan describes weeps (11:33,35), gets tired (4:6), thirsty

(19:28), and behaves in a very human manner.

The deity of the Son is indicated in 5:26 (equal to the Father in

fullness of life); 17:5 (the same divine glory) 1:1 (the same

divine essential nature or being). But the papyri p66 and p75

(C.E. 200) have Monogenes Theos? ("G-d the Unique-in-Kind or

Only-Begotten Son") for Yochanan 1:18. Here Moshiach Yehoshua is

specifically referred to as G-d. Moshiach Yehoshua is called "G-d

the Only Son." He has a special relationship to His Father that

is not shared with Him by any man (1:18 5:18; 20:17). Notice the

various "I am" = Yahweh allusions (6:30; 8:28,58; 10:31; 13:19).

The Bible has been transmitted by faithful scribes, and the

science of textual criticism together with the Ruach Hakodesh and

faithful translations help us retrieve a reliable facsimile of

the original inerrant autograph writings. The Masoretic Text of

the Tanakh favorably compares in accuracy with much of the newly

discovered ancient Dead Sea Scrolls, proving that the Bible has

not been lost over time in transcription. Why were the scribes so

meticulously careful in their work? Read 5:39 for the answer. As

far as the inerrancy of the Bible is concerned, remember that

Moshiach Yehoshua said, "The Scriptures cannot be broken" (luo,

meaning destroyed, torn down, broken to pieces--Yochanan 10:35.

This same Greek word is used regarding the middle wall of

partition in Eph. 2:l4 and Paul's ship wrecked at sea in Acts

27:41).

Ch. 3:34 shows that the Bible is G-d's own words communicated

through the Ruach Hakodesh by the Word Himself whom the Father

sent. No one else brings the canonical revelation of G-d, the

measuring standard of the truth of all prophecy and prophets.

Anyone who is content with another revelation or another religion

is a thief and a robber (10:1). G-d himself stands behind the

infallibility, inerrancy, and incorruptibility of his Word so

that the Scriptures cannot be broken (10:35). The Eternal

Paraclete (One who "stands by the side of" as Comforter,

Counselor, and Advocate) who has superintended the compilation

and transmission of the Bible is the Ruach Hakodesh (14:25-26;

16:5-15).

So Moshiach Yehoshua was G-d the Word (Yochanan 1:1) become

completely human (1:14). These passages reflect a polemic against

Cerinthus, who taught that the Moshiach did not die. To refute

proto-gnostic heresy, Yochanan begins by teaching that the cosmic

source of all life, the very light of G-d that enlightens

rationally all men--that is, the personal self-revelation of G-d

at the Father's side, His Word, came and was rejected by some and

received by others. Those who received Him became new creations

(1:12) born not of man but of G-d (1:13). The Eternal Word, G-d's

agent in creation, salvation, judgment, and revelation, took on

the frail and mortal being of man (1:14), whom human nature

screened the same glory that was veiled over in the Holy of

Holies in the Tent of the Tabernacle of Moses. G-d's glory is now

coming down and pitching his tent in the human life of the

Moshiach. As at the Transfiguration in the other Besuras

Hageulahs, so in the miraculous signs that Moshiach Yehoshua

performs in the Besuras Hageulah of Yochanan, this same glory

pierces the veil and shines out that we might and be saved

(20:30-31).

In ch. 2 the best wine is saved until last, for the Word

Incarnate is the fullest revelation of G-d (1:17). A wedding,

symbolizing the messianic age, is the setting for the "water" of

the old age being replaced by the "wine" of the abundant life

with G-d in the new holy age now breaking in. By this miraculous

sign, Moshiach Yehoshua let his glory as the pre-existent and

eternal Word be seen by his disciples, who as a result, believed

on him (see 2:11-12). Yochanan uses the feasts of the Jewish

religion and the signs Moshiach Yehoshua performed during these

feasts to make the point that the Moshiach is the all-important

core of the faith of Abraham, Moshiach Yehoshua is the living

Torah from the Father, and without him "you can do nothing"

(15:5).

In chapter 6, the sign that Moshiach Yehoshua performed shows

that he is the true manna in the wilderness on the way to the

promised new life. Ch. 7:37-38 presents Yehoshua as the living

water that replaces the water-pouring prayer for rain and he is

the true light of the world replacing the illumination in the

Jerusalem Beis Hamikdash court at Sukkot (the Feast of

Tabernacles). In ch. 10 Moshiach Yehoshua (not the altar) is

dedicated (see 10:36) on Chanukah (the Feast of Dedication) and

in ch. 12 Moshiach Yehoshua becomes the replacement lamb for

Pesach (Passover). Aspects of both Passover and Yom Kippur are

subtly alluded to in the Passion narrative in the references to

the bones not broken (19:36; Ex. 12:46; Nu. 9:12), the hyssop

plant (19:29; Ex. 12:22) and the two victims, one released

(Barabbas), one sacrificed (Yehoshua).

Ch. 2:l9 shows that the body of Yehoshua is the eternal sanctuary

of G-d where G-d is present with his people. Ch. 4:21-23 presents

Moshiach Yehoshua as the true Beis Hamikdash. The Ruach Hakodesh

and teaching men receive from him make pilgrimage to Jerusalem

for worship no longer necessary, for Moshiach is the resurrected

Word of G-d tabernacled among us (1:14). Ch. 8:56 shows that

Abraham believed in the Word of G-d and rejoiced in looking

forward to his day of fulfillment.

Look at 3:5. Those who have spiritually shared the mavet and

Techiyas HaMesim of Moshiach Yehoshua by means of the new birth

know the death they have experienced to their old life of the

flesh. They also know the birth in the new life of the Spirit

that they have experienced. As in Ez. 36:27, they have been

quickened from above by the Spirit of G-d. How did this happen?

By the obedience of faith those with new hearts and new spirits

were led to the tevilah waters to begin their life of

discipleship, though it is G-d, not tevilah regeneration, that

draws people into the new life of the Holy Spirit. Yochanan 1:12

says that one does not "believe" (an extremely frequent word in

this Besuras Hageulah) on His Name unto salvation unless one

receives him personally.

No one can tell mankind about heaven except the man who came from

heaven, Moshiach Yehoshua the Word of G-d (3:13). The ascension

(Luke 24:51) proves that the Son of Man (a title of the Moshiach)

came from heaven (Daniel 7:13-14) and returned there (Psalm

110:1). Yochanan 1:1, 49-51 proves that the Word of G-d is the

Moshiach, the Son of Man. Psalm 2:7 says that the Messsiah is the

Son of G-d. Proverbs 30:4 says that the divine Wisdom is Son of

G-d; therefore, the divine Wisdom is the Moshiach, as Yochanan

preaches.

Look at 4:2. People must go from us to Moshiach Yehoshua and get

his witness inside themselves (not just our witness alone) in

order to be saved (I Yochanan 5:10; Yochanan 7:17). People have

got to understand this warning: make disciples or die (15:2).

Faithlessness to Moshiach Yehoshua leads to spiritual impotence

and powerlessness (15:5). Brit Chadasha kehillah planting that

lasts and the formation of faithful ministers who endure is the

goal of everything (15:16).

G-d the Word is subordinate to Elohim HaAv (5:30), since the

Father articulates the Word and not vice-versa. However, the Word

is essentially equal with the Father and is very G-d (Yochanan

1:1,18; 10:30; 8:58; 14:9; 20:28). The Word of G-d was always

personal and was always G-d's image appointed from before all

time to be the Word of Judgment (5:26-27), and only he can

reflect the Father to us (6:46).

Ch. 6:39 shows that there is corporate eternal security for the

predestined remnant of G-d's people. However, individuals must

still make their individual calling and election sure by working

out individual salvation with fear and trembling (II Shimon Kefa

1:10; Phil. 2: 12). We can rest assured that the Bible does not

teach a doctrine of arbitrary secret double predestination.

However, Moshiach Yehoshua foreknew those who chose to disbelieve

(6:64) just as he foreknew that Judas was a devil (6:70). (The

Devil is always betraying G-d and if we are faithless we also can

become devils.) The predestinarian strain of passages in Yochanan

are verses like 6:44,65; 8:47; 18:37; 15:16. These are meant to

give comfort to the saints that it is a Mighty G-d who is doing

everything, and He planned it before the earth was created. The

Ruach Hakodesh is our friend and helper in court (Paraclete) and

everything we are and have and do is dependent on Him (1:32,33;

7:39; 3:5,8; 6:63; 14:16-17, 26; 15:26; 16:3; 20:22,23). Look

at 12:6. Make sure you have a treasurer in your ministry so that

you are above suspicion (as Judas was not) with full

accountability of funds (see II Cor. 8:19-20).

Ch. 10:28-29 shows us that there is very definitely a doctrine of

assurance in Yochanan, so we need not doubt our salvation (see

5:24). However, 17:12 shows that there is also the human ability

to choose to leave the truth and refuse the light (was not Judas

as human as you or I?). So we must avoid the presumptuous error

that goes with the doctrine of unconditional election and

irresistible grace. Rather, we should fear G-d and live.

Ch.

8:42 shows that Moshiach Yehoshua and no one else is the final

Shliach of G-d (Hebrews 3:1). Not only that, he is the

fountainhead of the New Humanity, he is the Resurrection, the New

Adam of the New Holy Age (11:25). Notice that the whole world is

drawn to the person of Moshiach Yehoshua and, through him, to the

Father (12:32; 14:6). Moshiach Yehoshua alludes to the fall of

Adam in Yochanan 3, saying "you are children of your father the

devil," who has seduced humanity into an evil course that can

only be corrected in the new humanity birthed from above in the

Moshiach.

Ch. 14:12 makes clear that the miraculous deeds (such as are seen

in the gifts of the Ruach Hakodesh) are still for today.

Ch. 17:21-23 should lead us to want to transcend sectarian

differences between believers (though not compromise or betray

the truth in the process as in the easy relativism of the modern

age--see 18:38). Yochanan himself is the first witness of the 12

to look into the tomb and see that it is empty (20:5). Notice the

eyewitness detail from Shliach Kefa and Yochanan. The linen

cloths that had once been wrapped around the Moshiach's body were

lying on the ground and the kerchief which had been placed over

the Moshiach's face was not with the linen cloths but was rolled

up in a place by itself (20:7). The Holy One that was born of a

virgin (Luke 1:35) was called back alive from the dead as

Mashiakh HaAdohn (Moshiach the Lord), the Judge of all men.

Yochanan is giving us the benefit of his own eyewitness testimony

in his recounting of the Moshiach's resurrection appearances that

follow.

Notice that the object of this Besuras Hageulah is that the

reader/listener believe (20:30-31) and have life. To encourage

faith, to prove Moshiach Yehoshua is from G-d (9:31,33, 16), the

Shliach has included seven miraculous signs, which are meant to

also point beyond themselves symbolically and provide deep

spiritual edification and point to the significance of who

Moshiach Yehoshua is. These signs are the changing of the water

of Judaism into joyous wine of the new Messianic age (2:1-11),

the Brit Chadasha wine of grace and truth; the healing of the

nobleman's son (4:46-54); the healing of the impotent man (5:10;

the feeding of the five thousand (6:1-14) with the Bread of Life;

the walking on the water (6:16-21); the healing of the blind man

(9:1-12) by One who is the Light of the World, and the raising of

Lazarus (11:1-46) by the One who is the Resurrection and the Life

(11:25). By means of these signs, the reader/listener is

encouraged toward faith and new spiritual life so that a deep

communion is possible with the Savior by means of feeding on the

word in the chapters that follow, espcially in the long

discourses which predominate from 12:23-17:26. But even as early

as 1:49 the reader is encouraged along with Nathanael that he

will see greater signs in the chapters to follow to convince the

doubting Thomases in the reading audience that they should make

their profession of faith and receive the gift of the new birth

unto Chayyei Olam (Eternal Life).

We must live in the Word of G-d (8:31), who is the true light

that enlightens every man (1:9) and is the very image of G-d

(Col. 1:15; Heb. 1:3; 1:14; 14:9). Unless we are rooted and

grounded in Scripture, finding our delight in the ceaseless study

and practise of G-d's Word (Yochanan 8:44; Luke 8:13; Psalm 1:2),

we may go to religious services but afterwards we will still

think and act like the Devil. Our aim should be to think and act

like G-d's Son (Phil. 2:5) and be used of G-d in doing his works

(14:12; 9:4) because these testify of Moshiach Yehoshua (5:36)

and of the Father (5:19,20; 14:10) and have their own intrinsic

irrefutable power in challenging people to believe in Moshiach

Yehoshua (10:38; 14:11). But we must be utterly dependent on the

Father for everything, as Moshiach Yehoshua was (3:27; 5:19,30;

26; 6:37; 4:34; 6:37,44; 17:6; 18:11; 17:2,24; 10:18) in prayer

(14:16; 16:26; 17:9,15,20), never forgetting that our minion

sender is Him (5:23,30; 6:37,39,44; 8:16,18,29; 17:18; 20:21).

The climax of the Moshiach's ministry is the raising of Lazarus

from the dead. The crowds were so large and enthusiastic at the

Triumphal Entry because news of this spectacular resurrection

miracle had spread everywhere (12:18). It prefigured the

infinitely greater resurrection that would occur shortly Yom

Rishon morning, April 9, C.E. 30.

Yochanan seems to have entered into the mind of Moshiach Yehoshua

more than any of the other Shliachs. It is interesting that

Yochanan 1:18 says the only begotten G-d is the one who is near

the kolpos (bosom, breast, chest, i.e. near the heart) of the

Father, and the disciple whom Moshiach Yehoshua loved is said to

be sitting at the Last Supper in the kolpos Moshiach Yehoshua

(13:23).

But Yochanan's spiritual insights also do not overlook the

ironic. For example, the first Gentile to unwittingly preach the

Besuras Hageulah (the Samaritan woman in chapter 4 is quite

deliberate in her preaching) is Pilate, who, as a kind of cruel

antiSemitic joke, writes on a sign to be displayed above Moshiach

Yehoshua's crown of thorns the words, "Moshiach Yehoshua of

Nazareth, the King of the Jews" and even beginning the business

of publishing this Good News in the various languages of the

world, starting with Aramaic, Latin and Greek. Moshiach Yehoshua

is the Anointed Moshiach (see Psalm 45:6-8; Isaiah 61:1,2;

Yochanan 1:41; 4:25-26; 3:28) and his first task is a Messianic

deed (Yochanan 3:13-22; Psalm 69:9; Zech. 14:21; Mal. 3:l-5). In

Yochanan's Besuras Hageulah the blind see, the lame leap, the

poor are fed and made glad at miraculous banquets and the Son of

Man comes as the eschatological judge of Daniel 7:13-14 who will

raise the dead (note there are two resurrections in Yochanan's

Besuras Hageulah just as there are in the book of Revelation--see

5:25-29 e.g. Rev.20:4-l5). Yet Yochanan beholds the glory of his

lowly obscurity and rejection and death in service to His Father

(1:14; 12:23; 13:31; 2:11; 11:4).

When Yochanan quotes Moshiach Yehoshua as saying to the

unbelieving, worldly Jews, "You are from below, I am from above;

you are of this world, I am not of this world" (8:23), this

sounds very much like the book of Revelation, where there are two

worlds, the world of heaven and holiness and a Holy G-d and His

Moshiach, and the world of the devil and His Anti-Moshiach where

men do evil. In Yochanan, Moshiach Yehoshua lifts men to G-d and

reveals G-d to man as a ladder to heaven (1:51).

In Yochanan's Besuras Hageulah, this world cannot fool Moshiach

Yehoshua (2:24-25; 6:64), does not know G-d (17:25) or His

Moshiach (1:10) or those whom G-d has chosen out of this world

(17:14, 6, 16; 15:18-19). The unregenerate world has already been

condemned (3:18), has the wrath of G-d remaining on it (3:36),

has not received the Ruach Hakodesh (20:22), the Father's Word

does not abide in them (5:38), they do not have the love of G-d

in themselves (5:42), they are open to the Anti-Moshiach (5:43),

they receive glory from men and do not seek glory from G-d

(5:44), they do not (even if they call themselves Jews) believe

the Torah (5:47); unlike the Word (5:37) they have never seen the

Father's form or heard His voice; the Father has not drawn them

(6:37, 44); they have not heard from the Father and learned from

Him (6:45); any time is right for the unregenerate because there

is no divine timetable giving tension to their lives (7:6), no

"night" (9:4) they are racing against; the hatred of the world is

unknown to them (7:7). The unregenerate, because of His depraved

will, cannot properly evaluate and weigh the teachings of

Scripture (7:17) nor can such a one keep the law (7:19 in spite

of 9:28-29). The unregenerate cannot come to where Moshiach

Yehoshua is in heaven (7:34), does not know G-d (8:19)--neither

Moshiach Yehoshua nor the Father, does not know where Moshiach

Yehoshua comes from or where he goes (8:14). The word of Moshiach

Yehoshua finds no room in the unregenerate heart (8:37), they are

children of the devil (8:44). Unregenerates are liars who do not

believe the truth because it is the truth and they have a lying

nature (8:45). They cannot understand or hear the words of

Moshiach Yehoshua (8:43) or continue in his word (8:31) because

they are not of G-d (8:47). They think they see but they are

blind (9:41). If they teach anything but leave out Moshiach

Yehoshua, they are thieves and robbers (10:1). They hold up a

false door to salvation because they are false teachers, the

blind leading the blind. They can't hear the Shepherd's voice to

go in and find pasture. The words of Moshiach Yehoshua bring

division to them (10:19). They are not his sheep (10:26) and this

explains their unbelief.

Yehoshua is the well of salvation in Yochanan 4. What does it

mean to be born of "water" and Spirit (3:5)? The living water of

Chayyei Olam (Eternal Life) is the truth into which one is

immersed to worship G-d (4:10,14,23).

The proper interpretative key to the Tanakh is given in 5:39,46.

For example, the manna in the wilderness is a foretaste of

Moshiach Yehoshua the Bread of Heaven, etc. See also 8:56.

Notice that Judaism's treatment of Messianic Jews is a

fulfillment of prophecy (Yochanan 16:2).

Yochanan 1:3

In Him was Life, and the Life was the Light of men.