In the beginning was the Word, and the Word was with God, and the Word was God.
KJV
In the beginning was the Word, and the Word was with God, and the Word was God.
Commentary
Commentary
The scope and design of this chapter is to confirm our faith in Christ
as the eternal Son of God, and the true Messiah and Saviour of the
world, that we may be brought to receive him, and rely upon him, as our
Prophet, Priest, and King, and to give up ourselves to be ruled, and
taught, and saved by him. In order to this, we have here, I. An account
given of him by the inspired penman himself, fairly laying down, in the
beginning, what he designed his whole book should be the proof of
( ver. 1-5 );
and again
( ver. 10-14 );
and again, ver. 16-18 .
II. The testimony of John Baptist concerning him
( ver. 6-9 ;
and again, ver. 15 );
but most fully and particularly, ver. 19-37 .
III. His own manifestation of himself to Andrew and Peter
( ver. 38-42 ),
to Philip and Nathanael, ver. 43-51 .
1 In the beginning was the Word, and the Word was with God, and
the Word was God.
2 The same was in the beginning with God.
3 All things were made by him; and without him was not any
thing made that was made.
4 In him was life; and the life was the light of men.
5 And the light shineth in darkness; and the darkness
comprehended it not.
Austin says ( de Civitate Dei, lib. 10, cap. 29) that his friend
Simplicius told him he had heard a Platonic philosopher say that these
first verses of St. John's gospel were worthy to be written in
letters of gold. The learned Francis Junius, in the account he
gives of his own life, tells how he was in his youth infected with
loose notions in religion, and by the grace of God was wonderfully
recovered by reading accidentally these verses in a bible which his
father had designedly laid in his way. He says that he observed such a
divinity in the argument, such an authority and majesty in the style,
that his flesh trembled, and he was struck with such amazement that for
a whole day he scarcely knew where he was or what he did; and thence he
dates the beginning of his being religious. Let us enquire what there
is in those strong lines. The evangelist here lays down the great truth
he is to prove, that Jesus Christ is God, one with the Father.
Observe,
I. Of whom he speaks-- The Word -- ho logos . This is an
idiom peculiar to John's writings. See 1 John i. 1; v. 7; Rev. xix. 13 .
Yet some think that Christ is meant by the Word in Acts xx. 32; Heb. iv. 12; Luke i. 2 .
The Chaldee paraphrase very frequently calls the Messiah Memra--the
Word of Jehovah, and speaks of many things in the Old Testament,
said to be done by the Lord, as done by that Word of the
Lord. Even the vulgar Jews were taught that the Word of God was the same with God. The evangelist, in the close of his discourse
( v. 18 ),
plainly tells us why he calls Christ the Word--because he is the
only begotten Son, who is in the bosom of the Father, and has declared
him. Word is two-fold: logos endiathetos -- word
conceived; and logos prophorikos -- word
uttered. The logos ho eso and ho exo , ratio and oratio--intelligence and utterance. 1. There is the word conceived, that is, thought, which
is the first and only immediate product and conception of the soul (all
the operations of which are performed by thought ), and it is one
with the soul. And thus the second person in the Trinity is fitly
called the Word; for he is the first-begotten of the
Father, that eternal essential Wisdom which the Lord
possessed, as the soul does its thought, in the beginning of his
way, Prov. viii. 22 .
There is nothing we are more sure of than that we think, yet
nothing we are more in the dark about than how we think; who can
declare the generation of thought in the soul? Surely then the
generations and births of the eternal mind may well be allowed to be
great mysteries of godliness, the bottom of which we cannot fathom,
while yet we adore the depth.
2. There is the word uttered, and this is speech, the
chief and most natural indication of the mind. And thus Christ is the Word, for by him God has in these last days spoken
to us ( Heb. i. 2 ),
and has directed us to hear him, Matt. xvii. 5 .
He has made known God's mind to us, as a man's word or speech makes
known his thoughts, as far as he pleases, and no further. Christ is
called that wonderful speaker (see notes on Dan. viii. 13 ),
the speaker of things hidden and strange. He is the
Word speaking from God to us, and to God for us. John
Baptist was the voice, but Christ the Word: being the
Word, he is the Truth, the Amen, the faithful
Witness of the mind of God.
II. What he saith of him, enough to prove beyond contradiction that he is God. He asserts,
1. His existence in the beginning: In the beginning was the
Word. This bespeaks his existence, not only before his incarnation,
but before all time. The beginning of time, in which all creatures were
produced and brought into being, found this eternal Word in being. The
world was from the beginning, but the Word was in the
beginning. Eternity is usually expressed by being before the
foundation of the world. The eternity of God is so described
( Ps. xc. 2 ), Before the mountains were brought forth. So Prov. viii. 23 .
The Word had a being before the world had a beginning. He that was in the beginning never began, and therefore was ever, achronos -- without beginning of time. So Nonnus.
2. His co-existence with the Father: The Word was with God, and the
Word was God. Let none say that when we invite them to Christ we
would draw them from God, for Christ is with God and is
God; it is repeated in v. 2 : the same, the very same that we believe in and preach, was in
the beginning with God, that is, he was so from eternity. In the
beginning the world was from God, as it was created by him; but
the Word was with God, as ever with him. The Word was with God,
(1.) In respect of essence and substance; for the Word
was God: a distinct person or substance, for he was with
God; and yet the same in substance, for he was God, Heb. i. 3 .
(2.) In respect of complacency and felicity. There was a
glory and happiness which Christ had with God before the world
was
( ch. xvii. 5 ),
the Son infinitely happy in the enjoyment of his Father's bosom, and no
less the Father's delight, the Son of his love, Prov. viii. 30 .
(3.) In respect of counsel and design. The mystery of
man's redemption by this Word incarnate was hid in God before
all worlds, Eph. iii. 9 .
He that undertook to bring us to God ( 1 Pet. iii. 18 )
was himself from eternity with God; so that this grand affair of
man's reconciliation to God was concerted between the Father and Son
from eternity, and they understand one another perfectly well in it, Zech. vi. 13; Matt. xi. 27 .
He was by him as one brought up with him for this service, Prov. viii. 30 .
He was with God, and therefore is said to come forth from the
Father.
3. His agency in making the world, v. 3 .
This is here,
(1.) Expressly asserted: All things were made by him. He was with God, not only so as to be acquainted with the divine
counsels from eternity, but to be active in the divine
operations in the beginning of time. Then was I by him, Prov. viii. 30 .
God made the world by a word ( Ps. xxxiii. 6 )
and Christ was the Word. By him, not as a subordinate
instrument, but as a co-ordinate agent, God made the world ( Heb. i. 2 ),
not as the workman cuts by his axe, but as the body sees by the eye.
(2.) The contrary is denied: Without him was not any thing made that
was made, from the highest angel to the meanest worm. God the
Father did nothing without him in that work. Now,
[1.] This proves that he is God; for he that built all things
is God, Heb. iii. 4 .
The God of Israel often proved himself to be God with this, that he made all things: Isa. xl. 12, 28; xli. 4 ;
and see Jer. x. 11, 12 .
[2.] This proves the excellency of the Christian religion, that the
author and founder of it is the same that was the author and founder of
the world. How excellent must that constitution needs be which derives
its institution from him who is the fountain of all excellency! When we
worship Christ, we worship him to whom the patriarchs gave honour as
the Creator of the world, and on whom all creatures depend.
[3.] This shows how well qualified he was for the work of our
redemption and salvation. Help was laid upon one that was mighty
indeed; for it was laid upon him that made all things; and he is
appointed the author of our bliss who was the author of our being.
4. The original of life and light that is in him: In him was
life, v. 4 .
This further proves that he is God, and every way qualified for his
undertaking; for,
(1.) He has life in himself; not only the true God, but
the living God. God is life; he swears by himself when he saith, As I live. (2.) All living creatures have their life in him; not only all the matter of the creation was made by him, but all the life too that is in the creation is derived from him and
supported by him. It was the Word of God that produced the moving
creatures that had life, Gen. i. 20; Acts xvii. 25 .
He is that Word by which man lives more than by bread, Matt. iv. 4 .
(3.) Reasonable creatures have their light from him; that life which is the light of men comes from him. Life in
man is something greater and nobler than it is in other creatures; it
is rational, and not merely animal. When man became a living soul, his life was light, his capacities such as
distinguished him from, and dignified him above, the beasts that
perish. The spirit of a man is the candle of the Lord, and it
was the eternal Word that lighted this candle. The light of reason, as
well as the life of sense, is derived from him, and depends upon him.
This proves him fit to undertake our salvation; for life and light,
spiritual and eternal life and light, are the two great things that
fallen man, who lies so much under the power of death and darkness, has need of. From whom may we better expect the light
of divine revelation than from him who gave us the light of human
reason? And if, when God gave us natural life, that life was in his
Son, how readily should we receive the gospel-record, that he hath
given us eternal life, and that life too is in his
Son!
5. The manifestation of him to the children of men. It might be
objected, If this eternal Word was all in all thus in the creation of
the world, whence is it that he has been so little taken notice of and
regarded? To this he answers
( v. 5 ), The light shines, but the darkness comprehends it not. Observe,
(1.) The discovery of the eternal Word to the lapsed world, even before
he was manifested in the flesh: The light shineth in darkness. Light is self-evidencing, and will make itself known; this light,
whence the light of men comes, hath shone, and doth shine.
[1.] The eternal Word, as God, shines in the darkness of natural conscience. Though men by the fall are become darkness, yet that which may be known of God is manifested in
them; see Rom. i. 19, 20 .
The light of nature is this light shining in darkness. Something of the
power of the divine Word, both as creating and as commanding, all mankind have an innate sense of; were it not for
this, earth would be a hell, a place of utter darkness; blessed
be God, it is not so yet.
[2.] The eternal Word, as Mediator, shone in the darkness of the
Old-Testament types and figures, and the prophecies and promises which
were of the Messiah from the beginning. He that had commanded the light
of this world to shine out of darkness was himself long a light shining in darkness; there was a veil upon this light, 2 Cor. iii. 13 .
(2.) The disability of the degenerate world to receive this discovery: The darkness comprehended it not; the most of men received the
grace of God in these discoveries in vain.
[1.] The world of mankind comprehended not the natural light
that was in their understandings, but became vain in their
imaginations concerning the eternal God and the eternal Word, Rom. i. 21, 28 .
The darkness of error and sin overpowered and quite eclipsed this
light. God spoke once, yea twice, but man perceived it
not, Job xxxiii. 14 .
[2.] The Jews, who had the light of the Old Testament, yet comprehended
not Christ in it. As there was a veil upon Moses's face, so there was
upon the people's hearts. In the darkness of the types and
shadows the light shone; but such as the darkness of their
understandings that they could not see it. It was therefore
requisite that Christ should come, both to rectify the errors of the
Gentile world and to improve the truths of the Jewish church.
6 There was a man sent from God, whose name was John.
7 The same came for a witness, to bear witness of the Light,
that all men through him might believe.
8 He was not that Light, but was sent to bear witness of that
Light.
9 That was the true Light, which lighteth every man that
cometh into the world.
10 He was in the world, and the world was made by him, and the
world knew him not.
11 He came unto his own, and his own received him not.
12 But as many as received him, to them gave he power to become
the sons of God, even to them that believe on his name:
13 Which were born, not of blood, nor of the will of the flesh,
nor of the will of man, but of God.
14 And the Word was made flesh, and dwelt among us, (and we
beheld his glory, the glory as of the only begotten of the
Father,) full of grace and truth.
The evangelist designs to bring in John Baptist bearing an honourable
testimony to Jesus Christ, Now in these verses, before he does
this,
I. He gives us some account of the witness he is about to produce. His
name was John, which signifies gracious; his conversation
was austere, but he was not the less gracious. Now,
1. We are here told concerning him, in general, that he was a man
sent of God. The evangelist had said concerning Jesus Christ that
he was with God and that he was God; but here concerning
John that he was a man, a mere man. God is pleased to speak to
us by men like ourselves. John was a great man, but he was a
man, a son of man; he was sent from God, he was God's messenger, so he is called, Mal. iii. 1 .
God gave him both his mission and his message, both his credentials and
his instructions. John wrought no miracle, nor do we find that he had
visions and revelations; but the strictness and purity of his life and
doctrine, and the direct tendency of both to reform the world, and to
revive the interests of God's kingdom among men, were plain indications
that he was sent of God.
2. We are here told what his office and business were
( v. 7 ): The same came for a witness, an eye-witness, a leading witness.
He came eis martyrian -- for a testimony. The legal
institutions had been long a testimony for God in the Jewish church. By
them revealed religion was kept up; hence we read of the tabernacle
of the testimony, the ark of the testimony, the law and the
testimony: but now divine revelation is to be turned into another
channel; now the testimony of Christ is the testimony of God, 1 Cor. i. 6; ii. 1 .
Among the Gentiles, God indeed had not left himself without witness
( Acts xiv. 17 ),
but the Redeemer had no testimonies borne him among them. There was a
profound silence concerning him, till John Baptist came for a witness
to him. Now observe,
(1.) The matter of his testimony: He came to bear witness to the
light. Light is a thing which witnesses for itself, and carries its
own evidence along with it; but to those who shut their eyes against
the light it is necessary there should be those that bear witness to
it. Christ's light needs not man's testimony, but the world's darkness
does. John was like the night watchman that goes round the town,
proclaiming the approach of the morning light to those that have closed
their eyes, and are not willing themselves to observe it; or like that
watchman that was set to tell those who asked him what of the night
that the morning comes, and, if you will enquire, enquire
ye, Isa. xxi. 11, 12 .
He was sent of God to tell the world that the long-looked-for Messiah
was now come, who should be a light to enlighten the Gentiles and
the glory of his people Israel; and to proclaim that dispensation
at hand which would bring life and immortality to light.
(2.) The design of his testimony: That all men through him might
believe; not in him, but in Christ, whose way he was sent to
prepare. He taught men to look through him, and pass through him, to
Christ; through the doctrine of repentance for sin to that of faith in
Christ. He prepared men for the reception and entertainment of Christ
and his gospel, by awakening them to a sight and sense of sin; and
that, their eyes being thereby opened, they might be ready to admit
those beams of divine light which, in the person and doctrine of the
Messiah, were now ready to shine in their faces. If they would but
receive this witness of man, they would soon find that the witness of
God was greater, 1 John v. 9 .
See ch. x. 41 .
Observe, it was designed that all men through him might believe,
excluding none from the kind and beneficial influences of his ministry
that did not exclude themselves, as multitudes did, who rejected the
counsel of God against themselves, and so received the grace of God in
vain.
3. We are here cautioned not to mistake him for the light who only came
to bear witness to it
( v. 8 ): He was not that light that was expected and promised, but only
was sent to bear witness of that great and ruling light. He was a star,
like that which guided the wise men to Christ, a morning star; but he
was not the Sun; not the Bridegroom, but a friend of the Bridegroom;
not the Prince, but his harbinger. There were those who rested in
John's baptism, and looked no further, as those Ephesians, Acts xix. 3 .
To rectify this mistake, the evangelist here, when he speaks very
honourably of him, yet shows that he must give place to Christ. He was
great as the prophet of the Highest, but not the Highest himself. Note,
We must take heed of over-valuing ministers, as well as of
under-valuing them; they are not our lords, nor have they dominion over
our faith, but ministers by whom we believe, stewards of our Lord's
house. We must not give up ourselves by an implicit faith to their
conduct, for they are not that light; but we must attend to, and
receive, their testimony; for they are sent to bear witness of that
light; so then let us esteem them, and not otherwise. Had John
pretended to be that light he had not been so much as a faithful
witness of that light. Those who usurp the honour of Christ forfeit the
honour of being the servants of Christ; yet John was very serviceable
as a witness to the light, though he was not that light. Those may be
of great use to us who yet shine with a borrowed light.
II. Before he goes on with John's testimony, he returns to give us a
further account of this Jesus to whom John bore record. Having shown in
the beginning of the chapter the glories of his Godhead, he here comes
to show the graces of his incarnation, and his favours to man as
Mediator.
1. Christ was the true Light ( v. 9 );
not as if John Baptist were a false light, but, in comparison with
Christ, he was a very small light. Christ is the great light that
deserves to be called so. Other lights are but figuratively and
equivocally called so: Christ is the true light. The fountain of all
knowledge and of all comfort must needs be the true light. He is the
true light, for proof of which we are not referred to the emanations of
his glory in the invisible world (the beams with which he enlightens
that), but to those rays of his light which are darted downwards, and
with which this dark world of ours is enlightened. But how does Christ
enlighten every man that comes into the world?
(1.) By his creating power he enlightens every man with the light of
reason; that life which is the light of men is from him; all the
discoveries and directions of reason, all the comfort it gives us, and
all the beauty it puts upon us, are from Christ.
(2.) By the publication of his gospel to all nations he does in effect
enlighten every man. John Baptist was a light, but he enlightened only
Jerusalem and Judea, and the region round about Jordan, like a candle
that enlightens one room; but Christ is the true light, for he is a
light to enlighten the Gentiles. His everlasting gospel is to be
preached to every nation and language, Rev. xiv. 6 .
Like the sun which enlightens every man that will open his eyes, and
receive its light
( Ps. xix. 6 ),
to which the preaching of the gospel is compared. See Rom. x. 18 .
Divine revelation is not now to be confined, as it had been, to one
people, but to be diffused to all people, Matt. v. 15 .
(3.) By the operation of his Spirit and grace he enlightens all those
that are enlightened to salvation; and those that are not enlightened
by him perish in darkness. The light of the knowledge of the glory
of God is said to be in the face of Jesus Christ, and is
compared with that light which was at the beginning commanded to shine
out of darkness, and which enlightens every man that comes into the
world. Whatever light any man has, he is indebted to Christ for it,
whether it be natural or supernatural.
2. Christ was in the world, v. 10 .
He was in the world, as the essential Word, before his incarnation,
upholding all things; but this speaks of his being in the world when he
took our nature upon him, and dwelt among us; see ch. xvi. 28 . I am come into the world. The Son of the Highest was here in
this lower world; that light in this dark world;
that holy thing in this sinful polluted world. He left a world
of bliss and glory, and was here in this melancholy miserable world. He
undertook to reconcile the world to God, and therefore was in the
world, to treat about it, and settle that affair; to satisfy God's
justice for the world, and discover God's favour to the world. He was
in the world, but not of it, and speaks with an air of triumph when he
can say, Now I am no more in it, ch. xvii. 11 .
The greatest honour that ever was put upon this world, which is so mean
and inconsiderable a part of the universe, was that the Son of God was
once in the world; and, as it should engage our affections to
things above that there Christ is, so it should reconcile us to our
present abode in this world that once Christ was here. He was in the world for awhile, but it is spoken of as a thing
past; and so it will be said of us shortly, We were in the world. O
that when we are here no more we may be where Christ is! Now observe
here,
(1.) What reason Christ had to expect the most affectionate and
respectful welcome possible in this world; for the world was made by
him. Therefore he came to save a lost world because it was a world
of his own making. Why should he not concern himself to revive the
light that was of his own kindling, to restore a life of his own
infusing, and to renew the image that was originally of his own
impressing? The world was made by him, and therefore ought to do
him homage.
(2.) What cold entertainment he met with, notwithstanding: The world
knew him not. The great Maker, Ruler, and Redeemer of the world was
in it, and few or none of the inhabitants of the world were aware of
it. The ox knows his owner, but the more brutish world did not.
They did not own him, did not bid him welcome, because they did not know him; and they did not know him because he did not make
himself known in the way that they expected--in external glory and
majesty. His kingdom came not with observation, because it was
to be a kingdom of trail and probation. When he shall come as a Judge
the world shall know him.
3. He came to his own ( v. 11 );
not only to the world, which was his own, but to the people of
Israel, that were peculiarly his own above all people; of them
he came, among them he lived, and to them he was first sent. The
Jews were at this time a mean despicable people; the crown was
fallen from their head; yet, in remembrance of the ancient
covenant, bad as they were, and poor as they were, Christ was not
ashamed to look upon them as his own. Ta idia --his own things; not tous idious --his own persons, as true believers are called, ch. xiii. 1 .
The Jews were his, as a man's house, and lands, and goods are his, which he uses and possesses; but believers are his as a
man's wife and children are his own, which he loves and enjoys. He came
to his own, to seek and save them, because they were his own. He
was sent to the lost sheep of the house of Israel, for it was he whose
own the sheep were. Now observe,
(1.) That the generality rejected him: His own received him
not. He had reason to expect that those who were his own should
have bidden him welcome, considering how great the obligations were which they lay under to him, and how fair the opportunities were which they had of coming to the knowledge of
him. They had the oracles of God, which told them beforehand when and where to expect him, and of what tribe and
family he should arise. He came among them himself, introduced with
signs and wonders, and himself the greatest; and therefore it is not
said of them, as it was of the world
( v. 10 ),
that they knew him not; but his own, though they could
not but know him, yet received him not; did not receive his
doctrine, did not welcome him as the Messiah, but fortified themselves
against him. The chief priests, that were in a particular manner his own (for the Levites were God's tribe), were ring-leaders in
this contempt put upon him. Now this was very unjust, because
they were his own, and therefore he might command their
respect; and it was very unkind and ungrateful, because
he came to them, to seek and save them, and so to court their
respect. Note, Many who in profession are Christ's own, yet do
not receive him, because they will not part with their sins, nor
have him to reign over them.
(2.) That yet there was a remnant who owned him, and were
faithful to him. Though his own received him not, yet there were those
that received him
( v. 12 ): But as many as received him. Though Israel were not gathered, yet Christ was glorious. Though the body of that nation
persisted and perished in unbelief, yet there were many of them that were wrought upon to submit to Christ, and many more that were
not of that fold. Observe here,
First, The privilege of adoption, which takes them into
the number of God's children: To them gave he power to become the
sons of God. Hitherto, the adoption pertained to the Jews only
( Israel is my son, my first-born ); but now, by faith in Christ,
Gentiles are the children of God, Gal. iii. 26 .
They have power, exousian -- authority; for
no man taketh this power to himself, but he who is authorized by
the gospel charter. To them gave he a right; to them gave he
this pre-eminence. This power have all the saints. Note,
1. It is the unspeakable privilege of all good Christians, that they
are become the children of God. They were by nature children of
wrath, children of this world. If they be the children of God, they become so, are made so Fiunt, non nascuntur
Christiani--Persons are not born Christians, but made
such. --Tertullian. Behold what manner of love is this, 1 John iii. 1 .
God calls them his children, they call him Father, and
are entitled to all the privileges of children, those of their way and
those of their home.
2. The privilege of adoption is entirely owing to Jesus Christ; he gave this power to them that believe on his name. God is his
Father, and so ours; and it is by virtue of our espousals to him, and
union with him, that we stand related to God as a Father. It was in
Christ that we were predestinated to the adoption; from him we
receive both the character and the Spirit of adoption, and he is the first-born among many brethren. The Son of God became a Son of
man, that the sons and daughters of men might become the sons and
daughters of God Almighty.
Secondly, The privilege of regeneration ( v. 13 ): Which were born. Note, All the children of God are born again;
all that are adopted are regenerated. This real change evermore
attends that relative one. Wherever God confers the dignity of
children, he creates the nature and disposition of children. Men cannot
do so when they adopt. Now here we have an account of the original of
this new birth.
1. Negatively.
(1.) It is not propagated by natural generation from our
parents. It is not of blood, nor of the will of the flesh, nor
of corruptible seed, 1 Pet. i. 23 .
Man is called flesh and blood, because thence he has his
original: but we do not become the children of God as we become the
children of our natural parents. Note, Grace does not run in the blood,
as corruption does. Man polluted begat a son in his own likeness ( Gen. v. 3 );
but man sanctified and renewed does not beget a son in that likeness. The Jews gloried much in their parentage, and the noble blood
that ran in their veins: We are Abraham's seed; and therefore to them pertained the adoption because they
were born of that blood; but this New-Testament adoption is not founded
in any such natural relation.
(2.) It is not produced by the natural power of our own will. As
it is not of blood, nor of the will of the flesh, so
neither is it of the will of man, which labours under a moral
impotency of determining itself to that which is good; so that the
principles of the divine life are not of our own planting, it is the
grace of God that makes us willing to be his. Nor can human laws
or writings prevail to sanctify and regenerate a soul; if they could,
the new birth would be by the will of man. But,
2. Positively: it is of God. This new birth is owing to the
word of God as the means
( 1 Pet. i. 23 ),
and to the Spirit of God as the great and sole author. True believers
are born of God, 1 John iii. 9; v. 1 .
And this is necessary to their adoption; for we cannot expect the love of God if we have not something of his likeness, nor
claim the privileges of adoption if we be not under the power of
regeneration.
4. The word was made flesh, v. 14 .
This expresses Christ's incarnation more clearly than what went before.
By his divine presence he always was in the world, and by his
prophets he came to his own. But now that the fulness of time
was come he was sent forth after another manner, made of a woman ( Gal. iv. 4 );
God manifested in the flesh, according to the faith and hope of holy
Job; Yet shall I see God in my flesh, Job xix. 26 .
Observe here,
(1.) The human nature of Christ with which he was veiled; and
that expressed two ways.
(2.) The beams of his divine glory that darted through
this veil of flesh: We beheld his glory, the glory as of the only
begotten of the Father, full of grace and truth. The sun is still
the fountain of light, though eclipsed or clouded; so Christ was still
the brightness of his Father's glory, even when he dwelt among
us in this lower world. And how slightly soever the Jews thought of
him there were those that saw through the veil. Observe,
15 John bare witness of him, and cried, saying, This was he of
whom I spake, He that cometh after me is preferred before me: for
he was before me.
16 And of his fulness have all we received, and grace for
grace.
17 For the law was given by Moses, but grace and truth came
by Jesus Christ.
18 No man hath seen God at any time; the only begotten Son,
which is in the bosom of the Father, he hath declared him.
I. The evangelist begins again to give us John Baptist's testimony
concerning Christ, v. 15 .
He had said
( v. 8 )
that he came for a witness; now here he tells us that he did
accordingly bear witness. Here, Observe,
1. How he expressed his testimony: He cried, according to
the prediction that he should be the voice of one crying. The
Old-Testament prophets cried aloud, to show people their sins; this New-Testament prophet cried aloud, to show people their Saviour. This intimates,
(1.) That it was an open public testimony, proclaimed, that all
manner of persons might take notice of it, for all are concerned in it.
False teachers entice secretly, but wisdom publishes her
dictates in the chief places of concourse.
(2.) That he was free and hearty in bearing this testimony. He cried as one that was both well assured of the truth to
which he witnessed and well affected to it. He that had leaped
in his mother's womb for joy of Christ's approach, when newly
conceived, does now with a like exultation of spirit welcome his
public appearance.
2. What his testimony was. He appeals to what he had said at the
beginning of his ministry, when he had directed them to expect one that
should come after him, whose forerunner he was, and never
intended any other than to lead them to him, and to prepare his way.
This he had given them notice of from the first. Note, It is very
comfortable to a minister to have the testimony of his conscience for
him that he set out in his ministry with honest principles and sincere
intentions, with a single eye to the glory and honour of Christ. Now
what he had then said he applies to this Jesus whom he had lately
baptized, and who was so remarkably owned from heaven: This was he
of whom I spoke. John did not tell them that there would shortly
appear such a one among them, and then leave them to find him out; but
in this he went beyond all the Old-Testament prophets that he
particularly specified the person: " This was he, the very man I
told you of, and to him all I said is to be accommodated." Now what was
it he said?
(1.) He had given the preference to this Jesus: He that comes after
me, in the time of his birth and public appearance, is preferred
before me; he that succeeds me in preaching and making disciples
is a more excellent person, upon all accounts; as the prince or peer
that comes after is preferred before the harbinger or
gentleman-usher that makes way for him. Note, Jesus Christ, who was to
be called the Son of the Highest ( Luke i. 32 ),
was preferred before John Baptist, who was to be called only the prophet of the Highest, Luke i. 76 .
John was a minister of the New Testament, but Christ was the Mediator
of the New Testament. And observe, though John was a great man, and had
a great name and interest, yet he was forward to give the preference to
him to whom it belonged. Note, All the ministers of Christ must prefer
him and his interest before themselves and their own interests; they
will make an ill account that seek their own things, not the things
of Christ, Phil. ii. 21 .
He comes after me, and yet is preferred before me. Note,
God dispenses his gifts according to his good pleasure, and many times
crosses hands, as Jacob did, preferring the younger before the elder. Paul far outstripped those that were in Christ before
him.
(2.) He here gives a good reason for it: For he was before me, protos mou en -- He was my first, or first to
me; he was my first Cause, my original. The First is one of God's names, Isa. xliv. 6 .
He is before me, is my first, [1.] In respect of seniority: he was before me, for he
was before Abraham, ch. viii. 58 .
Nay, he was before all things, Col. i. 17 .
I am but of yesterday, he from eternity. It was but in those
days that John Baptist came
( Matt. iii. 1 ),
but the goings forth of our Lord Jesus were of old, from
everlasting, Mic. v. 2 .
This proves two natures in Christ. Christ, as man, came after John as to his public appearance; Christ, as God, was before
him; and how could he otherwise be before him but by an eternal
existence?
[2.] In respect of supremacy; for he was my prince; so some
princes are called the first; proton , "It is he
for whose sake and service I am sent: he is my Master, I am his
minister and messenger."
II. He presently returns again to speak of Jesus Christ, and cannot go
on with John Baptist's testimony till v. 19 .
The 16th verse has a manifest connection with v. 14 ,
where the incarnate Word was said to be full of grace and truth. Now here he makes this the matter, not only of our adoration, but of
our thankfulness, because from that fulness of his we all
have received. He received gifts for men ( Ps. lxviii. 18 ),
that he might give gifts to men, Eph. iv. 8 .
He was filled, that he might fill all in all ( Eph. i. 23 ),
might fill our treasures, Prov. viii. 21 .
He has a fountain of fulness overflowing: We all have received. All
we apostles; so some. We have received the favour of this
apostleship, that is grace; and a fitness for it, that is truth. Or, rather, All we believers; as many as received
him
( v. 16 ),
received from him. Note, All true believers receive from Christ's
fulness; the best and greatest saints cannot live without him, the
meanest and weakest may live by him. This excludes proud boasting, that
we have nothing but we have received it; and silences perplexing
fears, that we want nothing but we may receive it. Let us see
what it is that we have received.
1. We have received grace for grace. Our receivings by Christ
are all summed up in this one word, grace; we have received kai charin -- even grace, so great a gift, so rich,
so invaluable; we have received no less than grace; this is a
gift to be spoken of with an emphasis. It is repeated, grace for
grace; for to every stone in this building, as well as to the
top-stone, we must cry, Grace, grace. Observe,
(1.) The blessing received. It is grace; the good will of God
towards us, and the good work of God in us. God's good will works the
good work, and then the good work qualifies us for further tokens of
his good will. As the cistern receives water from the fulness of the
fountain, the branches sap from the fulness of the root, and the air
light from the fulness of the sun, so we receive grace from the fulness
of Christ.
(2.) The manner of its reception: Grace for grace -- charin
anti charitos . The phrase is singular, and interpreters put
different senses upon it, each of which will be of use to illustrate
the unsearchable riches of the grace of Christ. Grace for grace bespeaks,
[1.] The freeness of this grace. It is grace for grace' sake; so Grotius. We receive grace, not for our sakes (be it known
to us), but even so, Father, because it seemed good in thy
sight. It is a gift according to grace, Rom. xii. 6 .
It is grace to us for the sake of grace to Jesus Christ. God was
well pleased in him, and is therefore well pleased with us in him, Eph. i. 6 .
[2.] The fulness of this grace. Grace for grace is
abundance of grace, grace upon grace (so Camero ), one grace
heaped upon another; as skin for skin is skin after skin, even
all that a man has, Job ii. 4 .
It is a blessing poured out, that there shall not be room to receive
it, plenteous redemption: one grace a pledge of more grace. Joseph-He will add. It is such a fulness as is called the
fulness of God which we are filled with. We are not straitened in
the grace of Christ, if we be not straitened in our own bosoms.
[3.] The serviceableness of this grace. Grace for grace is grace for the promoting and advancing of grace. Grace to be exercised by ourselves; gracious habits for gracious acts.
Grace to be ministered to others; gracious vouchsafements for
gracious performances: grace is a talent to be traded with. The
apostles received grace
( Rom. i. 5; Eph. iii. 8 ),
that they might communicate it, 1 Pet. iv. 10 .
[4.] The substitution of New-Testament grace in the room and
stead of Old-Testament grace: so Beza. And this sense is
confirmed by what follows
( v. 17 );
for the Old Testament had grace in type, the New Testament has grace in
truth. There was a grace under the Old Testament, the gospel was
preached then
( Gal. iii. 8 );
but that grace is superseded, and we have gospel grace instead of it, a glory which excelleth, 2 Cor. iii. 10 .
Discoveries of grace are now more clear, distributions of grace far
more plentiful; this is grace instead of grace.
[5.] It bespeaks the augmentation and continuance of grace.
Grace for grace is one grace to improve, confirm, and perfect
another grace. We are changed into the divine image, from glory to
glory, from one degree of glorious grace to another, 2 Cor. iii. 18 .
Those that have true grace have that for more grace, Jam. iv. 6 .
When God gives grace he saith, Take this in part; for he who
hath promised will perform.
[6.] It bespeaks the agreeableness and conformity of
grace in the saints to the grace that is in Jesus Christ; so Mr. Clark. Grace for grace is grace in us answering to grace in him,
as the impression upon the wax answers the seal line for line. The
grace we receive from Christ changes us into the same image ( 2 Cor. iii. 18 ),
the image of the Son ( Rom. viii. 29 ),
the image of the heavenly, 1 Cor. xv. 49 .
2. We have received grace and truth, v. 17 .
He had said
( v. 14 )
that Christ was full of grace and truth; now here he says that
by him grace and truth came to us. From Christ we receive
grace; this is a string he delights to harp upon, he cannot go off
from it. Two things he further observes in this verse concerning this
grace:--
(1.) Its preference above the law of Moses: The law was given
by Moses, and it was a glorious discovery, both of God's will
concerning man and his good will to man; but the gospel of
Christ is a much clearer discovery both of duty and happiness. That
which was given by Moses was purely terrifying and threatening, and
bound with penalties, a law which could not give life, which was given with abundance of terror
( Heb. xii. 18 );
but that which is given by Jesus Christ is of another nature; it has
all the beneficial uses of the law, but not the terror, for it is grace: grace teaching ( Tit. ii. 11 ),
grace reigning, Rom. v. 21 .
It is a law, but a remedial law. The endearments of love are the genius
of the gospel, not the affrightments of law and the curse.
(2.) Its connection with truth: grace and truth. In the
gospel we have the discovery of the greatest truths to be
embraced by the understanding, as well as of the richest grace to be embraced by the will and affections. It is a faithful
saying, and worthy of all acceptation; that is, it is grace and truth. The offers of grace are sincere, and what we may venture our souls upon; they are made in
earnest, for it is grace and truth. It is grace and
truth with reference to the law that was given by
Moses. For it is,
[1.] The performance of all the Old-Testament promises. In the Old
Testament we often find mercy and truth put together,
that is, mercy according to promise; so here grace and truth denote grace according to promise. See Luke i. 72; 1 Kings viii. 56 .
[2.] It is the substance of all the Old-Testament types and shadows.
Something of grace there was both in the ordinances that were
instituted for Israel and the providences that occurred concerning
Israel; but they were only shadows of good things to come, even of the
grace that is to be brought to us by the revelation of Jesus
Christ. He is the true paschal lamb, the true scape-goat, the true manna. They had grace in the picture; we
have grace in the person, that is, grace and truth. Grace and truth
came, egeneto -- was made; the same word that
was used
( v. 3 )
concerning Christ's making all things. The law was only made
known by Moses, but the being of this grace and truth, as
well as the discovery of them, is owing to Jesus Christ; this was made by him, as the world at first was; and by him this grace
and truth do consist.
3. Another thing we receive from Christ is a clear revelation of God to
us
( v. 18 ):
He hath declared God to us, whom no man hath seen at any
time. This was the grace and truth which came by Christ, the
knowledge of God and an acquaintance with him. Observe,
(1.) The insufficiency of all other discoveries: No man hath seen
God at any time. This intimates,
[1.] That the nature of God being spiritual, he is invisible to
bodily eyes, he is a being whom no man hath seen, nor can see, 1 Tim. vi. 16 .
We have therefore need to live by faith, by which we see him
that is invisible, Heb. xi. 27 .
[2.] That the revelation which God made of himself in the Old Testament
was very short and imperfect, in comparison with that which he has made
by Christ: No man hath seen God at any time; that is, what was
seen and known of God before the incarnation of Christ was nothing to
that which is now seen and known; life and immortality are now brought
to a much clearer light than they were then.
[3.] That none of the Old-Testament prophets were so well qualified to
make known the mind and will of God to the children of men as our Lord
Jesus was, for none of them had seen God at any time. Moses beheld
the similitude of the Lord ( Num. xii. 8 ),
but was told that he could not see his face, Exod. xxxiii. 20 .
But this recommends Christ's holy religion to us that it was
founded by one that had seen God, and knew more of his mind than any
one else ever did.
(2.) The all-sufficiency of the gospel discovery proved from its
author: The only-begotten Son, who is in the bosom of the Father, he
has declared him. Observe here,
19 And this is the record of John, when the Jews sent priests
and Levites from Jerusalem to ask him, Who art thou?
20 And he confessed, and denied not; but confessed, I am not
the Christ.
21 And they asked him, What then? Art thou Elias? And he saith,
I am not. Art thou that prophet? And he answered, No.
22 Then said they unto him, Who art thou? that we may give an
answer to them that sent us. What sayest thou of thyself?
23 He said, I am the voice of one crying in the wilderness,
Make straight the way of the Lord, as said the prophet Esaias.
24 And they which were sent were of the Pharisees.
25 And they asked him, and said unto him, Why baptizest thou
then, if thou be not that Christ, nor Elias, neither that
prophet?
26 John answered them, saying, I baptize with water: but there
standeth one among you, whom ye know not;
27 He it is, who coming after me is preferred before me, whose
shoe's latchet I am not worthy to unloose.
28 These things were done in Bethabara beyond Jordan, where
John was baptizing.
We have here the testimony of John, which he delivered to the
messengers who were sent from Jerusalem to examine him. Observe
here,
I. Who they were that sent to him, and who they were that were sent.
1. They that sent to him were the Jews at Jerusalem, the great
sanhedrim or high-commission court, which sat at Jerusalem, and was the
representative of the Jewish church, who took cognizance of all matters
relating to religion. One would think that they who were the fountains
of learning, and the guides of the church, should have, by books,
understood the times so well as to know that the Messiah was at hand,
and therefore should presently have known him that was his forerunner,
and readily embraced him; but, instead of this, they sent messengers to cross questions with him. Secular learning, honour, and power,
seldom dispose men's minds to the reception of divine light.
2. They that were sent were,
(1.) Priests and Levites, probably members of the council, men
of learning, gravity, and authority. John Baptist was himself a priest
of the seed of Aaron, and therefore it was not fit that he should be
examined by any but priests. It was prophesied concerning John's
ministry that it should purify the Sons of Levi ( Mal. iii. 3 ),
and therefore they were jealous of him and his reformation.
(2.) They were of the Pharisees, proud, self-justiciaries, that
thought they needed no repentance, and therefore could not bear one
that made it his business to preach repentance.
II. On what errand they were sent; it was to enquire concerning John
and his baptism. They did not send for John to them, probably
because they feared the people, lest the people where John was
should be provoked to rise, or lest the people where they were should
be brought acquainted with him; they thought it was good to keep him at
a distance. They enquire concerning him,
1. To satisfy their curiosity; as the Athenians enquired concerning
Paul's doctrine, for the novelty of it, Acts xvii. 19, 20 .
Such a proud conceit they had of themselves that the doctrine of
repentance was to them strange doctrine.
2. It was to show their authority. They thought they looked
great when they called him to account whom all men counted as a
prophet, and arraigned him at their bar.
3. It was with a design to suppress him and silence him if they
could find any colour for it; for they were jealous of his growing
interest, and his ministry agreed neither with the Mosaic dispensation
which they had been long under, nor with the notions they had formed of
the Messiah's kingdom.
III. What was the answer he gave them, and his account, both concerning
himself and concerning his baptism, in both which he witnessed to
Christ.
1. Concerning himself, and what he professed himself to be. They asked
him, Sy tis ei -- Thou, who art thou? John's
appearing in the world was surprising. He was in the wilderness till
the day of his showing unto Israel. His spirit, his converse, he
doctrine, had something in them which commanded and gained respect; but
he did not, as seducers do, give out himself to be some great
one. He was more industrious to do good than to appear
great; and therefore waived saying any thing of himself till he was
legally interrogated. Those speak best for Christ that say least of
themselves, whose own works praise them, not their own
lips. He answers their interrogatory,
(1.) Negatively. He was not that great one whom some took him to
be. God's faithful witnesses stand more upon their guard against
undue respect than against unjust contempt. Paul writes as
warmly against those that overvalued him, and said, I am of
Paul, as against those that undervalued him, and said that his
bodily presence was weak; and he rent his clothes when he was called a
god.
[1.] John disowns himself to be the Christ ( v. 20 ): He said, I am not the Christ, who was now expected and waited
for. Note, The ministers of Christ must remember that they are not
Christ, and therefore must not usurp his powers and prerogatives,
nor assume the praises due to him only. They are not Christ, and
therefore must not lord it over God's heritage, nor pretend to a
dominion over the faith of Christians. They cannot created grace and
peace; they cannot enlighten, convert, quicken, comfort; for they are
not Christ. Observe how emphatically this is here expressed concerning
John: He confessed, and denied not, but confessed; it denotes
his vehemence and constancy in making this protestation. Note,
Temptations to pride, and assuming that honour to ourselves which does
not belong to us, ought to be resisted with a great deal of vigour and
earnestness. When John was taken to be the Messiah, he did not connive
at it with a Si populus vult decipi, decipiatur--If the people will
be deceived, let them; but openly and solemnly, without any
ambiguities, confessed, I am not the Christ; hoti ouk eimi
ego ho Christos -- I am not the Christ, not I; another is
at hand, who is he, but I am not. His disowning himself to be the
Christ is called his confessing and not denying Christ.
Note, Those that humble and abase themselves thereby confess Christ,
and give honour to him; but those that will not deny themselves do in
effect deny Christ,
[2.] He disowns himself to be Elias, v. 21 .
The Jews expected the person of Elias to return from heaven, and to
live among them, and promised themselves great things from it. Hearing
of John's character, doctrine, and baptism, and observing that he
appeared as one dropped from heaven, in the same part of the country
from which Elijah was carried to heaven, it is no wonder that they were
ready to take him for this Elijah; but he disowned this honour too. He
was indeed prophesied of under the name of Elijah
( Mal. iv. 5 ),
and he came in the spirit and power of Elias ( Luke i. 17 ),
and was the Elias that was to come
( Matt. xi. 14 );
but he was not the person of Elias, not that Elias that went to heaven
in the fiery chariot, as he was that met Christ in his transfiguration.
He was the Elias that God had promised, not the Elias that they
foolishly dreamed of. Elias did come, and they knew him not ( Matt. xvii. 12 );
nor did he make himself known to them as the Elias, because they had
promised themselves such an Elias as God never promised them.
[3.] He disowns himself to be that prophet, or the prophet. First, He was not that prophet which Moses said the
Lord would raise up to them of their brethren, like unto
him. If they meant this, they needed not ask that question, for that
prophet was no other than the Messiah, and he had said already, I am
not the Christ. Secondly, He was not such a prophet as they
expected and wished for, who, like Samuel and Elijah, and some other of
the prophets, would interpose in public affairs, and rescue them from
under the Roman yoke. Thirdly, He was not one of the old
prophets raised from the dead, as they expected one to come before
Elias, as Elias before the Messiah. Fourthly, Though John was a
prophet, yea, more than a prophet, yet he had his revelation, not by
dreams and visions, as the Old-Testament prophets had theirs; his
commission and work were of another nature, and belonged to another
dispensation. If John had said that he was Elias, and was a prophet, he
might have made his words good; but ministers must, upon all occasions,
express themselves with the utmost caution, both that they may not
confirm people in any mistakes, and particularly that they may not give
occasion to any to think of them above what is meet.
(2.) Affirmatively. The committee that was sent to examine him
pressed for a positive answer
( v. 22 ),
urging the authority of those that sent them, which they
expected he should pay a deference to: " Tell us, What art thou? not that we may believe thee, and be baptized by three, but that we may give an answer to those that sent us, and that it may not be
said we were sent on a fool's errand." John was looked upon as a man of
sincerity, and therefore they believed he would not give an evasive
ambiguous answer; but would be fair and above-board, and give a plain
answer to a plain question: What sayest thou of thyself? And he
did so, I am the voice of one crying in the wilderness. Observe,
(1.) The enquiry which the committee made about it: Why baptizest
thou, if thou be not the Christ, nor Elias, nor that prophet? v. 25 .
[1.] They readily apprehended baptism to be fitly and properly used as
a sacred rite or ceremony, for the Jewish church had used it with
circumcision in the admission of proselytes, to signify the cleansing
of them from the pollutions of their former state. That sign was made
use of in the Christian church, that it might be the more passable.
Christ did not affect novelty, nor should his ministers.
[2.] They expected it would be used in the days of the Messiah, because
it was promised that then there should be a fountain opened ( Zech. xiii. 1 ),
and clean water sprinkled, Ezek. xxxvi. 25 .
It is taken for granted that Christ, and Elias, and that
prophet, would baptize, when they came to purify a polluted world. Divine justice drowned the old world in its
filth, but divine grace has provided for the cleansing of this new
world from its filth. [3.] They would therefore know by what authority John baptized. His
denying himself to be Elias, or that prophet, subjected him to
this further question, Why baptizest thou? Note, It is no new
thing for a man's modesty to be turned against him, and improved to his
prejudice; but it is better that men should take advantage of our low
thoughts of ourselves, to trample upon us, than the devil take
advantage of our high thoughts of ourselves, to tempt us to
pride and draw us into his condemnation.
Lastly, Notice is taken of the place where all this was done: In Bethabara beyond Jordan, v. 28 .
Bethabara signifies the house of passage; some think it was the
very place where Israel passed over Jordan into the land of promise
under the conduct of Joshua; there was opened the way into the gospel
state by Jesus Christ. It was at a great distance from
Jerusalem, beyond Jordan; probably because what he did there would be least offensive to the government. Amos must go prophesy in
the country, not near the court; but it was sad that Jerusalem should
put so far from her the things that belonged to her peace. He
made this confession in the same place where he was baptizing, that all those who attended his baptism might be witnesses of it, and
none might say that they knew not what to make of him.
29 The next day John seeth Jesus coming unto him, and saith,
Behold the Lamb of God, which taketh away the sin of the world.
30 This is he of whom I said, After me cometh a man which is
preferred before me: for he was before me.
31 And I knew him not: but that he should be made manifest to
Israel, therefore am I come baptizing with water.
32 And John bare record, saying, I saw the Spirit descending
from heaven like a dove, and it abode upon him.
33 And I knew him not: but he that sent me to baptize with
water, the same said unto me, Upon whom thou shalt see the Spirit
descending, and remaining on him, the same is he which baptizeth
with the Holy Ghost.
34 And I saw, and bare record that this is the Son of God.
35 Again the next day after John stood, and two of his
disciples;
36 And looking upon Jesus as he walked, he saith, Behold the
Lamb of God!
We have in these verses an account of John's testimony concerning Jesus
Christ, which he witnessed to his own disciples that followed him. As
soon as ever Christ was baptized he was immediately hurried into
the wilderness, to be tempted; and there he was forty days.
During his absence John had continued to bear testimony to him, and to
tell the people of him; but now at last he sees Jesus coming to
him, returning from the wilderness of temptation. As soon as that
conflict was over Christ immediately returned to John, who was preaching and baptizing. Now Christ was tempted for
example and encouragement to us; and this teaches us,
1. That the hardships of a tempted state should engage us to
keep close to ordinances; to go into the sanctuary of God, Ps. lxxiii. 17 .
Our combats with Satan should oblige us to keep close to the communion
of saints: two are better than one.
2. That the honours of a victorious state must not set us above ordinances. Christ had triumphed over Satan, and been
attended by angels, and yet, after all, he returns to the place where
John was preaching and baptizing. As long as we are on this side
heaven, whatever extraordinary visits of divine grace we may have here
at any time, we must still keep close to the ordinary means of grace
and comfort, and walk with God in them. Now here are two
testimonies borne by John to Christ, but those two agree in
one.
I. Here is his testimony to Christ on the first day that he saw him
coming from the wilderness; and here four things are witnessed by him
concerning Christ, when he had him before his eyes:--
1. That he is the Lamb of God which taketh away the sin of the
world, v. 29 .
Let us learn here,
(1.) That Jesus Christ is the Lamb of God, which bespeaks him
the great sacrifice, by which atonement is made for sin, and man
reconciled to God. Of all the legal sacrifices he chooses to allude to
the lambs that were offered, not only because a lamb is an
emblem of meekness, and Christ must be led as a lamb to the
slaughter ( Isa. liii. 7 ),
but with a special reference,
[1.] To the daily sacrifice, which was offered every morning and
evening continually, and that was always a lamb ( Exod. xxix. 38 ),
which was a type of Christ, as the everlasting propitiation, whose
blood continually speaks.
[2.] To the paschal lamb, the blood of which, being sprinkled
upon the door-posts, secured the Israelites from the stroke of the
destroying angel. Christ is our passover, 1 Cor. v. 7 .
He is the Lamb of God; he is appointed by him ( Rom. iii. 25 ),
he was devoted to him
( ch. xvii. 19 ),
and he was accepted with him; in him he was well pleased. The lot which
fell on the goat that was to be offered for a sin-offering was called
the Lord's lot ( Lev. xvi. 8, 9 );
so Christ, who was to make atonement for sin, is called the Lamb of
God.
(2.) That Jesus Christ, as the Lamb of God, takes away the sin of
the world. This was his undertaking; he appeared, to put away
sin by the sacrifice of himself, Heb. ix. 26 .
John Baptist had called people to repent of their sins, in order to the
remission of them. Now here he shows how and by whom that remission was
to be expected, what ground of hope we have that our sins shall be
pardoned upon our repentance, though our repentance makes no
satisfaction for them. This ground of hope we have--Jesus Christ is the Lamb of God. [1.] He takes away sin. He, being Mediator between God and man,
takes away that which is, above any thing, offensive to the holiness of God, and destructive to the happiness of man.
He came, First, To take away the guilt of sin by the merit of
his death, to vacate the judgment, and reverse the attainder, which
mankind lay under, by an act of indemnity, of which all penitent
obedient believers may claim the benefit. Secondly, To take away
the power of sin by the Spirit of his grace, so that it shall not have
dominion, Rom. vi. 14 .
Christ, as the Lamb of God, washes us from our sins in his own blood;
that is, he both justifies and sanctifies us: he takes
away sin. He is ho airon -- he is taking away the sin of the world, which denotes it not a single but a continued
act; it is his constant work and office to take away sin, which
is such a work of time that it will never be completed till time
shall be no more. He is always taking away sin, by the continual
intercession of his blood in heaven, and the continual influence of his
grace on earth.
[2.] He takes away the sin of the world; purchases pardon for
all those that repent, and believe the gospel, of what country, nation,
or language, soever they be. The legal sacrifices had reference only to
the sins of Israel, to make atonement for them; but the Lamb of God was
offered to be a propitiation for the sin of the whole world; see 1 John ii. 2 .
This is encouraging to our faith; if Christ takes away the sin of the
world, then why not my sin? Christ levelled his force at the main body
of sin's army, struck at the root, and aimed at the overthrow, of that wickedness which the whole world lay in. God was in him
reconciling the world to himself.
[3.] He does this by taking it upon himself. He is the Lamb of
God, that bears the sin of the world; so the margin reads it. He
bore sin for us, and so bears it from us; he bore the
sin of many, as the scape-goat had the sins of Israel put upon his
head, Lev. xvi. 21 .
God could have taken away the sin by taking away the sinner, as he took
away the sin of the old world; but he has found out a way of abolishing
the sin, and yet sparing the sinner, by making his Son sin for
us.
(3.) That it is our duty, with an eye of faith, to behold the
Lamb of God thus taking away the sin of the world. See him
taking away sin, and let that increase our hatred of sin, and
resolutions against it. Let not us hold that fast which the Lamb of God
came to take away: for Christ will either take our sins away or take us
away. Let it increase our love to Christ, who loved us, and washed
us from our sins in his own blood, Rev. i. 5 .
Whatever God is pleased to take away from us, if withal he take away
our sins, we have reason to be thankful, and no reason to complain.
2. That this was he of whom he had spoken before
( v. 30, 31 ): This is he, this person whom I now point at, you see where he
stands, this is he of whom I said, After me cometh a man. Observe,
(1.) This honour John had above all the prophets, that, whereas they
spoke of him as one that should come, he saw him already come. This
is he. He sees him now, he sees him nigh, Num. xxiv. 17 .
Such a difference there is between present faith and future vision. Now we love one whom we have not seen; then we shall see
him whom our souls love, shall see him, and say, This is he of whom I
said, my Christ, and my all, my beloved, and my
friend. (2.) John calls Christ a man; after me comes a
man-- aner , a strong man: like the man, the
branch, or the man of God's right hand. (3.) He refers to what he had himself said of him before: This is he
of whom I said. Note, Those who have said the most honourable
things of Christ will never see cause to unsay them; but the more they
know him the more they are confirmed in their esteem of him. John still
thinks as meanly of himself, and as highly of Christ, as ever. Though
Christ appeared not in any external pomp or grandeur, yet John is not
ashamed to own, This is he whom I meant, who is preferred
before me. And it was necessary that John should thus show them the
person, otherwise they could not have believed that one who made so
mean a figure should be he of whom John had spoken such great things.
(4.) He protests against any confederacy or combination with this
Jesus: And I knew him not. Though there was some relation
between them (Elisabeth was cousin to the virgin Mary), yet there was
no acquaintance at all between them; John had no personal knowledge of
Jesus till he saw him come to his baptism. Their manner of life had
been different: John had spent his time in the wilderness, in solitude;
Jesus at Nazareth, in conversation. There was no correspondence, no
interview between them, that the matter might appear to be wholly
carried on by the direction and disposal of Heaven, and not by any
design or concert of the persons themselves. And as he hereby disowns
all collusion, so also all partiality and sinister regard in it; he
could not be supposed to favour him as a friend, for there was no
friendship or familiarity between them. Nay, as he could not be biassed
to speak honourably of him because he was a stranger to him, he was not
able to say any thing of him but what he received from above, to
which he appeals, ch. iii. 27 .
Note, They who are taught believe and confess one whom they have not
seen, and blessed are they who yet have believed. (5.) The great intention of John's ministry and baptism was to
introduce Jesus Christ. That he should be made manifest to Israel,
therefore am I come baptizing with water. Observe,
[1.] Though John did not know Jesus by face, yet he knew that he should
be made manifest. Note, We may know the certainty of that which yet we
do not fully know the nature and intention of. We know that the
happiness of heaven shall be made manifest to Israel, but cannot
describe it.
[2.] The general assurance John had that Christ should be made
manifest served to carry him with diligence and resolution through
his work, though he was kept in the dark concerning particulars: Therefore am I come. Our assurance of the reality of things,
though they are unseen, is enough to quicken us to our duty.
[3.] God reveals himself to his people by degrees. At first, John knew
no more concerning Christ but that he should be made manifest; in
confidence of that, he came baptizing, and now he is favoured with a
sight of him. They who, upon God's word, believe what they do not see,
shall shortly see what they now believe.
[4.] The ministry of the word and sacraments is designed for no other
end than to lead people to Christ, and to make him more and more
manifest.
[5.] Baptism with water made way for the manifesting of Christ, as it
supposed our corruption and filthiness, and signified our cleansing by
him who is the fountain opened.
3. That this was he upon whom the Spirit descended from heaven like
a dove. For the confirming of his testimony concerning Christ, he
here vouches the extraordinary appearance at his baptism, in which God
himself bore witness to him. This was a considerable proof of Christ's
mission. Now, to assure us of the truth of it, we are here told
( v. 32-34 ),
(1.) That John Baptist saw it: He bore record; did not relate it
as a story, but solemnly attested it, with all the seriousness and
solemnity of witness-bearing. He made affidavit of it: I saw
the Spirit descending from heaven. John could not see the Spirit, but he saw the dove which was a sign and representation
of the Spirit. The Spirit came now upon Christ, both to make him
fir for his work and to make him known to the world. Christ was notified, not by the descent of a crown upon
him, or by a transfiguration, but by the descent of the Spirit as a
dove upon him, to qualify him for his undertaking. Thus the first
testimony given to the apostles was by the descent of the Spirit upon
them. God's children are made manifest by their graces; their
glories are reserved for their future state. Observe,
[1.] The spirit descended from heaven, for every good and
perfect gift is from above. [2.] He descended like a dove --an emblem of meekness, and
mildness, and gentleness, which makes him fit to teach. The dove
brought the olive-branch of peace, Gen. viii. 11 .
[3.] The Spirit that descended upon Christ abode upon him, as
was foretold, Isa. xi. 2 .
The Spirit did not move him at times, as Samson
( Judg. xiii. 25 ),
but at all times. The Spirit was given to him without
measure; it was his prerogative to have the Spirit always upon him,
so that he could at no time be found either unqualified for his
work himself or unfurnished for the supply of those that seek to
him for his grace.
(2.) That he was told to expect it, which very much corroborates
the proof. It was not John's bare conjecture, that surely he on whom he
saw the Spirit descending was the Son of God; but it was an instituted sign given him before, by which he might certainly
know it
( v. 33 ): I knew him not. He insists much upon this, that he knew no more
of him than other people did, otherwise than by revelation. But he
that sent me to baptize gave me this sign, Upon whom thou shalt
see the Spirit descending, the same is he. [1.] See here what sure grounds John went upon in his ministry and
baptism, that he might proceed with all imaginable satisfaction. First, He did not run without sending: God sent him to
baptize. He had a warrant from heaven for what he did. When a
minister's call is clear, his comfort is sure, though his success is
not always so. Secondly, He did not run without
speeding; for, when he was sent to baptize with water, he
was directed to one that should baptize with the Holy Ghost. Under this notion John Baptist was taught to expect Christ, as one who
would give that repentance and faith which he called people to, and
would carry on and complete that blessed structure of which he was now
laying the foundation. Note, It is a great comfort to Christ's
ministers, in their administration of the outward signs, that he whose
ministers they are can confer the grace signified thereby, and so put
life, and soul, and power into their ministrations; can speak to the
heart what they speak to the ear, and breathe upon the dry bones
to which they prophesy. [2.] See what sure grounds he went upon in his designation of the
person of the Messiah. God had before given him a sign, as he did to
Samuel concerning Saul: "On whom thou shalt see the Spirit descend, that same is he. " This not only prevented any mistakes, but gave
him boldness in his testimony. When he had such assurance as this given
him, he could speak with assurance. When John was told this before,
his expectations could not but be very much raised; and, when the event
exactly answered the prediction, his faith could not but be much
confirmed: and these things are written that we may believe.
4. That he is the Son of God. This is the conclusion of John's
testimony, that in which all the particulars centre, as the quod
erat demonstrandum--the fact to be demonstrated ( v. 34 ): I saw, and bore record, that this is the Son of God. (1.) The truth asserted is, that this is the Son of God. The
voice from heaven proclaimed, and John subscribed to it, not only that
he should baptize with the Holy Ghost by a divine authority, but that
he has a divine nature. This was the peculiar Christian creed, that
Jesus is the Son of God
( Matt. xvi. 16 ),
and here is the first framing of it.
(2.) John's testimony to it: " I saw, and bore record. Not only I
now bear record of it, but I did so as soon as I had seen it." Observe,
[1.] What he saw he was forward to bear record of, as
they, Acts iv. 20 : We cannot but speak the things which we have seen. [2.] What he bore record of was what he saw. Christ's
witnesses were eye-witnesses, and therefore the more to be credited:
they did not speak by hear-say and report, 2 Pet. i. 16 .
II. Here is John's testimony to Christ, the next day after, v. 35, 36 .
Where observe,
1. He took every opportunity that offered itself to lead people to
Christ: John stood looking upon Jesus as he walked. It should
seem, John was now retired from the multitude, and was in close
conversation with two of his disciples. Note, Ministers should
not only in their public preaching, but in their private converse,
witness to Christ, and serve his interests. He saw Jesus walking at some distance, yet did not go to him himself, because he would shun
every thing that might give the least colour to suspect a combination.
He was looking upon Jesus -- emblepsas ; he looked
stedfastly, and fixed his eyes upon him. Those that would lead others
to Christ must be diligent and frequent in the contemplation of
him themselves. John had seen Christ before, but now looked upon him, 1 John i. 1 .
2. He repeated the same testimony which he had given to Christ the day
before, though he could have delivered some other great truth
concerning him; but thus he would show that he was uniform and constant
in his testimony, and consistent with himself. His doctrine was the
same in private that it was in public, as Paul's was, Acts xx. 20, 21 .
It is good to have that repeated which we have heard, Phil. iii. 1 .
The doctrine of Christ's sacrifice for the taking away of the sin of
the world ought especially to be insisted upon by all good ministers:
Christ, the Lamb of God, Christ and him crucified. 3. He intended this especially for his two disciples that stood with
him; he was willing to turn them over to Christ, for to this end he
bore witness to Christ in their hearing that they might leave all to
follow him, even that they might leave him. He did not reckon
that he lost those disciples who went over from him to Christ, any more
than the schoolmaster reckons that scholar lost whom he sends to the
university. John gathered disciples, not for himself, but for Christ to prepare them for the Lord, Luke i. 17 .
So far was he from being jealous of Christ's growing interest, that
there was nothing he was more desirous of. Humble generous souls will
give others their due praise without fear of diminishing themselves by
it. What we have of reputation, as well as of other things, will not be
the less for our giving every body his own.
37 And the two disciples heard him speak, and they followed
Jesus.
38 Then Jesus turned, and saw them following, and saith unto
them, What seek ye? They said unto him, Rabbi, (which is to say,
being interpreted, Master,) where dwellest thou?
39 He saith unto them, Come and see. They came and saw where he
dwelt, and abode with him that day: for it was about the tenth
hour.
40 One of the two which heard John speak, and followed him,
was Andrew, Simon Peter's brother.
41 He first findeth his own brother Simon, and saith unto him,
We have found the Messias, which is, being interpreted, the
Christ.
42 And he brought him to Jesus. And when Jesus beheld him, he
said, Thou art Simon the son of Jona: thou shalt be called
Cephas, which is by interpretation, A stone.
We have here the turning over of two disciples from John to Jesus, and
one of them fetching in a third, and these are the first-fruits of
Christ's disciples; see how small the church was in its beginnings, and
what the dawning of the day of its great things was.
I. Andrew and another with him were the two that John Baptist had
directed to Christ, v. 37 .
Who the other was we are not told; some think that it was Thomas,
comparing ch. xxi. 2 ;
others that it was John himself, the penman of this gospel, whose
manner it is industriously to conceal his name, ch. xiii. 23, and xx. 3 .
1. Here is their readiness to go over to Christ: They heard John
speak of Christ as the Lamb of God, and they followed
Jesus. Probably they had heard John say the same thing the day
before, and then it had not the effect upon them which now it had; see
the benefit of repetition, and of private personal converse. They heard
him speak of Christ as the Lamb of God, that takes away the sin of
the world, and this made them follow him. The strongest and
most prevailing argument with a sensible awakened soul to follow Christ
is that it is he, and he only, that takes away sin.
2. The kind notice Christ took of them, v. 38 .
They came behind him; but, though he had his back towards them, he was
soon aware of them, and turned, and saw them following. Note, Christ takes early cognizance of the first motions of a soul
towards him, and the first step taken in the way to heaven; see Isa. lxiv. 5; Luke xv. 20 .
He did not stay till they begged leave to speak with him, but spoke
first. What communion there is between a soul and Christ, it is he that begins the discourse. He saith unto them, What seek ye? This was not a reprimand for their boldness in intruding into his
company: he that came to seek us never checked any for seeking him; but, on the contrary, it is a kind invitation of
them into his acquaintance whom he saw bashful and modest: "Come, what
have you to say to me? What is your petition? What is your request."
Note, Those whose business it is to instruct people in the affairs of
their souls should be humble, and mild, and easy of access, and should
encourage those that apply to them. The question Christ put to them is
what we should all put to ourselves when we begin to follow Christ, and
take upon us the profession of his holy religion: " What seek ye? What do we design and desire?" Those that follow Christ, and yet seek the world, or themselves, or the praise of men, deceive
themselves. " What seek we in seeking Christ? Do we seek a
teacher, ruler, and reconciler? In following Christ, do we seek the
favour of God and eternal life?" If our eye be single in
this, we are full of light.
3. Their modest enquiry concerning the place of his abode: Rabbi,
where dwellest thou? (1.) In calling him Rabbi, they intimated that their design in
coming to him was to be taught by him; rabbi signifies a master, a teaching master; the Jews called their doctors, or
learned men, rabbies. The word comes from rab, multus or magnus, a rabbi, a great man, and one that, as we
say, has much in him. Never was there such a rabbi as our Lord
Jesus, such a great one, in whom were hid all the treasures
of wisdom and knowledge. These came to Christ to be his scholars,
so must all those that apply themselves to him. John had told them that
he was the Lamb of God; now this Lamb is worthy to take the book and open the seals as a rabbi, Rev. v. 9 .
And, unless we give up ourselves to be ruled and taught by him, he will
not take away our sins. (2.) In asking where he dwelt, they intimate a desire to be
better acquainted with him. Christ was a stranger in this country, so
that they meant where was his inn where he lodged; for
there they would attend him at some seasonable time, when he should
appoint, to receive instruction from him; they would not press rudely
upon him, when it was not proper. Civility and good manners well
become those who follow Christ. And, besides, they hoped to have more
from him than they could have in a short conference now by the way.
They resolved to make a business, not a by-business of conversing with
Christ. Those that have had some communion with Christ cannot but
desire,
[1.] A further communion with him; they follow on to know more
of him.
[2.] A fixed communion with him; where they may sit down at his
feet, and abide by his instructions. It is not enough to take a turn
with Christ now and then, but we must lodge with him.
4. The courteous invitation Christ gave them to his lodgings: He
saith unto them, Come and see. Thus should good desires towards
Christ and communion with him be countenanced.
(1.) He invites them to come to his lodgings: the nearer we approach to
Christ, the more we see of his beauty and excellency. Deceivers
maintain their interest in their followers by keeping them at a
distance, but that which Christ desired to recommend him to the esteem
and affections of his followers was that they would come and see:
"Come and see what a mean lodging I have, what poor accommodations
I take up with, that you may not expect any worldly advantage by
following me, as they did who made their court to the scribes and
Pharisees, and called them rabbin. Come and see what you must
count upon if you follow me." See Matt. viii. 20 .
(2.) He invites them to come immediately and without delay. They
asked where he lodged, that they might wait upon him at a more
convenient season; but Christ invites them immediately to come and
see; never in better time than now. Hence learn,
[1.] As to others, that it is best taking people when they are in a
good mind; strike while the iron is hot.
[2.] As to ourselves, that it is wisdom to embrace the present
opportunities: Now is the accepted time, 2 Cor. vi. 2 .
5. Their cheerful and (no doubt) thankful acceptance of his invitation: They came and saw where he dwelt, and abode with him that
day. It had been greater modesty and manners than had done them
good if they had refused this offer.
(2.) They readily went along with him: They came and saw where he
dwelt. Gracious souls cheerfully accept Christ's gracious
invitations; as David, Ps. xxvii. 8 .
They enquired not how they might be accommodated with him, but would
put that to the venture, and make the best of what they found. It is
good being where Christ is, wherever it be.
(2.) They were so well pleased with what they found that they abode
with him that day ("Master, it is good to be here"); and he bade
them welcome. It was about the tenth hour. Some think that John reckons
according to the Roman computation, and that it was about ten o'clock
in the morning, and they staid with him till night; others think that
John reckons as the other evangelists did, according to the Jewish
computation, and that it was four o'clock in the afternoon, and they
abode with him that night and the next day. Dr. Lightfoot conjectures
that this next day that they spent with Christ was a sabbath-day, and,
it being late, they could not get home before the sabbath. As it is our
duty, wherever we are, to contrive to spend the sabbath as much as may
be to our spiritual benefit and advantage, so they are blessed who, by
the lively exercises of faith, love, and devotion, spend their sabbaths
in communion with Christ. These are Lord's days indeed, days of the
Son of man.
II. Andrew brought his brother Peter to Christ. If Peter had been the
first-born of Christ's disciples, the papists would have made a noise
with it: he did indeed afterwards come to be more eminent in gifts, but
Andrew had the honour first to be acquainted with Christ, and to be the
instrument of bringing Peter to him. Observe,
1. The information which Andrew gave to Peter, with an
intimation to come to Christ.
(1.) He found him: He first finds his own brother Simon; his
finding implies his seeking him. Simon came along with Andrew to attend
John's ministry and baptism, and Andrew knew where to look for him.
Perhaps the other disciple that was with him went out to seek some
friend of his at the same time, but Andrew sped first: He first
findeth Simon, who came only to attend on John, but has his
expectations out-done; he meets with Jesus.
(2.) He told him whom they had found: We have found the Messias. Observe,
[1.] he speaks humbly; not, "I have found," assuming the honour
of the discovery to himself, but " We have," rejoicing that he
had shared with others in it.
[2.] He speaks exultingly, and with triumph: We have
found that pearl of great price, that true treasure; and, having
found it, he proclaims it as those lepers, 2 Kings vii. 9 ,
for he knows that he shall have never the less in Christ for others
sharing.
[3.] He speaks intelligently: We have found the Messias, which
was more than had yet been said. John had said, He is the Lamb of
God, and the Son of God, which Andrew compares with the scriptures
of the Old Testament, and, comparing them together, concludes that he
is the Messiah promised to the fathers, for it is now that the fulness
of time is come. Thus, by making God's testimonies his
meditation, he speaks more clearly concerning Christ than ever his teacher had done, Ps. cxix. 99 .
(3.) He brought him to Jesus; would not undertake to instruct
him himself, but brought him to the fountain-head, persuaded him to
come to Christ and introduced him. Now this was,
[1.] An instance of true love to his brother, his own brother,
so he is called here, because he was very dear to him. Note, We ought
with a particular concern and application to seek the spiritual welfare
of those that are related to us; for their relation to us adds both to
the obligation and to the opportunity of doing good to
their souls.
[2.] It was an effect of his day's conversation with Christ. Note, the
best evidence of our profiting by the means of grace is the piety and
usefulness of our conversation afterwards. Hereby it appeared that
Andrew had been with Jesus that he was so full of him, that he
had been in the mount, for his face shone. He knew there was
enough in Christ for all; and, having tasted that he is gracious, he
could not rest till those he loved had tasted it too. Note, True grace
hates monopolies, and loves not to eat its morsels alone.
2. The entertainment which Jesus Christ gave to Peter, who was
never the less welcome for his being influenced by his brother to come, v. 42 .
Observe,
(1.) Christ called him by his name: When Jesus beheld him, he said,
Thou art Simon, the son of Jona. It should seem that Peter was
utterly a stranger to Christ, and if so,
[1.] It was a proof of Christ's omniscience that upon the first sight,
without any enquiry, he could tell the name both of him and of his
father. The Lord knows them that are his, and their whole case.
However,
[2.] It was an instance of his condescending grace and favour, that he
did thus freely and affably call him by his name, though he was of mean
extraction, and vir mullius nominis--a man of no name. It was an
instance of God's favour to Moses that he knew him by name, Exod. xxxiii. 17 .
Some observe the signification of these names: Simon -- obedient, Jona -- a dove. An obedient
dove-like spirit qualifies us to be the disciples of Christ.
(2.) He gave him a new name: Cephas. [1.] His giving him a name intimates Christ's favour to him. A
new name denotes some great dignity, Rev. ii. 17; Isa. lxii. 2 .
By this Christ not only wiped off the reproach of his mean and obscure
parentage, but adopted him into his family as one of his own.
[2.] The name which he gave him bespeaks his fidelity to Christ: Thou shalt be called Cephas (that is Hebrew for a stone),
which is by interpretation Peter; so it should be rendered, as Acts ix. 36 . Tabitha, which by interpretation is called Dorcas; the former
Hebrew, the latter Greek, for a young roe. Peter's natural
temper was stiff, and hardy, and resolute, which I take to be the
principal reason why Christ called him Cephas--a stone. When
Christ afterwards prayed for him, that his faith might not fail, that
so he might be firm to Christ himself, and at the same time bade him strengthen his brethren, and lay out himself for the support of
others, then he made him what he here called him, Cephas--a
stone. Those that come to Christ must come with a fixed resolution
to be firm and constant to him, like a stone, solid and
stedfast; and it is by his grace that they are so. His saying, Be
thou steady, makes them so. Now this does no more prove that Peter
was the singular or only rock upon which the church is built than the
calling of James and John Boanerges proves them the only sons
of thunder, or the calling of Joses Barnabas proves him the
only son of consolation.
43 The day following Jesus would go forth into Galilee, and
findeth Philip, and saith unto him, Follow me.
44 Now Philip was of Bethsaida, the city of Andrew and Peter.
45 Philip findeth Nathanael, and saith unto him, We have found
him, of whom Moses in the law, and the prophets, did write, Jesus
of Nazareth, the son of Joseph.
46 And Nathanael said unto him, Can there any good thing come
out of Nazareth? Philip saith unto him, Come and see.
47 Jesus saw Nathanael coming to him, and saith of him, Behold
an Israelite indeed, in whom is no guile!
48 Nathanael saith unto him, Whence knowest thou me? Jesus
answered and said unto him, Before that Philip called thee, when
thou wast under the fig tree, I saw thee.
49 Nathanael answered and saith unto him, Rabbi, thou art the
Son of God; thou art the King of Israel.
50 Jesus answered and said unto him, Because I said unto thee,
I saw thee under the fig tree, believest thou? thou shalt see
greater things than these.
51 And he saith unto him, Verily, verily, I say unto you,
Hereafter ye shall see heaven open, and the angels of God
ascending and descending upon the Son of man.
I. Philip was called immediately by Christ himself, not as Andrew, who
was directed to Christ by John, or Peter, who was invited by his
brother. God has various methods of bringing his chosen ones home to
himself. But, whatever means he uses, he is not tied to
any.
1. Philip was called in a preventing was: Jesus findeth
Philip. Christ sought us, and found us, before we made any
enquiries after him. The name Philip is of Greek origin, and
much used among the Gentiles, which some make an instance of the
degeneracy of the Jewish church at this time, and their conformity to
the nations; yet Christ changed not his name.
2. He was called the day following. See how closely Christ
applied himself to his business. When work is to be done for God, we
must not lose a day. Yet observe, Christ now called one or two a
day; but, after the Spirit was poured out, there were thousands a day
effectually called, in which was fulfilled ch. xiv. 12 .
3. Jesus would go forth into Galilee to call him. Christ will
find out all those that are given to him, wherever they are, and none
of them shall be lost.
4. Philip was brought to be a disciple by the power of Christ going
along with that word, Follow me. See the nature of true
Christianity; it is following Christ, devoting ourselves to his converse and conduct, attending his movements, and
treading in his steps. See the efficacy of the grace of it is the rod of his strength. 5. We are told that Philip was of Bethsaida, and Andrew and Peter were
so too, v. 44 .
These eminent disciples received not honour from the place of their
nativity, but reflected honour upon it. Bethsaida signifies the house of nets, because inhabited mostly by fishermen; thence
Christ chose disciples, who were to be furnished with extraordinary
gifts, and therefore needed not the ordinary advantages of learning.
Bethsaida was a wicked place
( Matt. xi. 21 ),
yet even there was a remnant, according to the election of
grace.
II. Nathanael was invited to Christ by Philip, and much is said
concerning him. In which we may observe,
1. What passed between Philip and Nathanael, in which appears an
observable mixture of pious zeal with weakness, such as is usually
found in beginners, that are yet but asking the way to Zion. Here is,
(1.) The joyful news that Philip brought to Nathanael, v. 45 .
As Andrew before, so Philip here, having got some knowledge of Christ
himself, rests not till he has made manifest the savour of that
knowledge. Philip, though newly come to an acquaintance with Christ
himself, yet steps aside to seek Nathanael. Note, When we have the
fairest opportunities of getting good to our own souls, yet ever then
we must seek opportunities of doing good to the souls of others,
remembering the words of Christ, It is more blessed to give than to
receive, Acts xx. 35 .
O, saith Philip, we have found him of whom Moses and the prophets
did write, Observe here,
[1.] What a transport of joy Philip was in, upon this new acquaintance
with Christ: "We have found him whom we have so often talked of, so
long wished and waited for; at last, he is come he is come, and we have found him!"
[2.] What an advantage it was to him that he was so well acquainted
with the scriptures of the Old Testament, which prepared his mind for
the reception of evangelical light, and made the entrance of it much
the more easy: Him of whom Moses and the prophets did write. What was written entirely and from eternity in the book of the
divine counsels was in part, at sundry times and in divers manners,
copied out into the book of the divine revelations. Glorious
things were written there concerning the Seed of the woman, the Seed of
Abraham, Shiloh, the prophet like Moses, the Son of David, Emmanuel,
the Man, the Branch, Messiah the Prince. Philip had studied these
things, and was full of them, which made him readily welcome Christ.
[3.] What mistakes and weaknesses he laboured under: he called Christ Jesus of Nazareth, whereas he was of Bethlehem; and the Son of Joseph, whereas he as but his supposed Son. Young
beginners in religion are subject to mistakes, which time and the grace
of God will rectify. It was his weakness to say, We have found
him, for Christ found them before they found Christ. He did not yet apprehend, as Paul did, how he was apprehended of Christ
Jesus, Phil. iii. 12 .
(2.) The objection which Nathanael made against this, Can any good
thing come out of Nazareth? v. 46 .
Here,
[1.] His caution was commendable, that he did not lightly assent
to every thing that was said, but took it into examination; our rule
is, Prove all things. But,
[2.] His objection arose from Ignorance. If he meant that no good thing
could come out of Nazareth it was owing to his ignorance of the divine
grace, as if that were less affected to one place than another, or tied
itself to men's foolish and ill-natured observations. If he meant that
the Messiah, that great good thing, could not come out of Nazareth, so
far he was right (Moses, in the law, said that he should come out of
Judah, and the prophets had assigned Bethlehem for the place of his
nativity); but then he was ignorant of the matter of fact, that
this Jesus was born at Bethlehem; so that the blunder Philip made, in
calling him Jesus of Nazareth, occasioned this objection. Note,
The mistakes of preachers often give rise to the prejudices of
hearers.
(3.) The short reply which Philip gave to this objection: Come and
see. [1.] It was his weakness that he could not give a satisfactory
answer to it; yet it is the common case of young beginners in religion.
We may know enough to satisfy ourselves, and yet not be
able to say enough to silence the cavils of a subtle
adversary.
[2.] It was his wisdom and zeal that, when he could not answer
the objection himself, he would have him go to one that could: Come
and see. Let us not stand arguing here, and raising difficulties to
ourselves which we cannot get over; let us go and converse with Christ
himself, and these difficulties will all vanish presently. Note, It is
folly to spend that time in doubtful disputation which might be better
spent, and to much better purpose, in the exercises of piety and
devotion. Come and see; not, Go and see, but,
" Come, and I will go along with thee;" as Isa. ii. 3; Jer. i. 5 .
From this parley between Philip and Nathanael, we may observe, First, That many people are kept from the ways of religion by
the unreasonable prejudices they have conceived against religion, upon
the account of some foreign circumstances which do not at all touch the
merits of the case. Secondly, The best way to remove the
prejudices they have entertained against religion is to prove
themselves, and make trial of it. Let us not answer this matter before
we hear it.
2. What passed between Nathanael and our Lord Jesus. He came and saw, not in vain.
(1.) Our Lord Jesus bore a very honourable testimony to Nathanael's
integrity: Jesus saw him coming, and met him with favourable
encouragement; he said of him to those about him, Nathanael himself
being within hearing, Behold an Israelite indeed. Observe,
(2.) Nathanael is much surprised at this, upon which Christ gives him a
further proof of his omnisciency, and a kind memorial of his former
devotion.
(3.) Nathanael hereby obtained a full assurance of faith in Jesus
Christ, expressed in that noble acknowledgment
( v. 49 ): Rabbi, thou art the Son of God, thou art the king of Israel; that is, in short, thou art the true Messiah. Observe here,
[1.] How firmly he believed with the heart. Though he had
lately laboured under some prejudices concerning Christ, they had now
all vanished. Note, The grace of God, in working faith, casts down
imaginations. Now he asks no more, Can any good thing come out of
Nazareth? For he believes Jesus of Nazareth to be the chief good,
and embraces him accordingly.
[2.] How freely he confessed with the mouth. His
confession is made in form of an adoration, directed to our Lord Jesus
himself, which is a proper way of confessing our faith. First, He confesses Christ's prophetical office, in calling him Rabbi, a title which the Jews commonly gave to their teachers. Christ is the
great rabbi, at whose feet we must all be brought up. Secondly, He confesses his divine nature and mission, in calling him the Son of
God (that Son of God spoken of Ps. ii. 7 );
though he had but a human form and aspect, yet having a
divine knowledge, the knowledge of the heart, and of things distant and
secret, Nathanael thence concludes him to be the Son of God.
Thirdly, He confesses, " Thou art the king of Israel; that
king of Israel whom we have been long waiting for." If he be the Son of
God, he is king of the Israel of God. Nathanael hereby proves himself
an Israelite indeed that he so readily owns and submits to the king of
Israel.
(4.) Christ hereupon raises the hopes and expectations of Nathanael to
something further and greater than all this, v. 50, 51 .
Christ is very tender of young converts, and will encourage good
beginnings, though weak, Matt. xii. 20 .
First, In general: " Thou shalt see greater things than
these, stronger proofs of my being the Messiah;" the miracles of
Christ, and his resurrection. Note,
1. To him that hath, and maketh good use of what he hath, more shall be
given.
2. Those who truly believe the gospel will find its evidences grow upon
them, and will see more and more cause to believe it.
3. Whatever discoveries Christ is pleased to make of himself to his
people while they are here in this world, he hath still greater things
than these to make known to them; a glory yet further to be
revealed.
Secondly, In particular: "Not thou only, but you, all you my
disciples, whose faith this is intended for the confirmation of, you shall see heaven opened; " this is more than telling Nathanael of
his being under the fig-tree. This is introduced with a solemn preface, Verily, verily I say unto you, which commands both a fixed
attention to what is said as very weighty, and a full assent to it as undoubtedly true: "I say it, whose word you may rely upon, amen, amen. " None used this word at the beginning of a sentence
but Christ, though the Jews often used it at the close of a prayer, and
sometimes doubled it. It is a solemn asseveration. Christ is called the Amen ( Rev. iii. 14 ),
and so some take it here, I the Amen, the Amen, say unto you. I
the faithful witness. Note, The assurances we have of the glory to be
revealed are built upon the word of Christ. Now see what it is that
Christ assures them of: Hereafter, or within awhile, or ere long, or henceforth, ye shall see heaven opened.
a. It is a mean title that Christ here takes to himself: The
Son of man; a title frequently applied to him in the gospel, but
always by himself. Nathanael had called him the Son of God and king of Israel: he calls himself Son of man, ( a. ) To express his humility in the midst of the honours done
him.
( b. ) To teach his humanity, which is to be believed as
well as his divinity.
( c. ) To intimate his present state of humiliation, that
Nathanael might not expect this king of Israel to appear in external
pomp.
b. Yet they are great things which he here foretels: You
shall see heaven opened, and the angels of God ascending and
descending upon the Son of man. ( a. ) Some understand it literally, as pointing at some
particular event. Either,
[ a. ] There was some vision of Christ's glory, in which this was
exactly fulfilled, which Nathanael was an eye-witness of, as Peter, and
James, and John were of his transfiguration. There were many things
which Christ did, and those in the presence of his disciples, which
were not written
( ch. xx. 30 ),
and why not this? Or,
[ b. ] It was fulfilled in the many ministrations of the angels to
our Lord Jesus, especially that at his ascension, when heaven was
opened to receive him, and the angels ascended and descended, to attend him and to do him honour, and this in the
sight of the disciples. Christ's ascension was the great proof of his
mission, and much confirmed the faith of his disciples, ch. vi. 62 .
Or,
[ c. ] It may refer to Christ's second coming, to judge the world,
when the heavens shall be open, and every eye shall see him, and
the angels of God shall ascend and descend about him, as attendants on
him, every one employed; and a busy day it will be. See 2 Thess. i. 10 .
( b. ) Others take it figuratively, as speaking of a state or
series of things to commence from henceforth; and so we may
understand it,
[ a. ] Of Christ's miracles. Nathanael believed, because
Christ, as the prophets of old, could tell him things secret; but what
is this? Christ is now beginning a dispensation of miracles, much more
great and strange than this, as if heaven were opened; and such a power
shall be exerted by the Son of man as if the angels, which excel in
strength, were continually attending his orders. Immediately after
this, Christ began to work miracles, ch. ii. 11 .
Or,
[ b. ] Of his mediation, and that blessed intercourse which
he hath settled between heaven and earth, which his disciples should be
degrees be let into the mystery of. First, By Christ, as
Mediator, they shall see heaven opened, that we may enter
into the holiest by his blood
( Heb. x. 19, 20 );
heaven opened, that by faith we may look in, and at length may go in; may now behold the glory of the Lord, and hereafter enter
into the joy of our Lord. And, Secondly, They shall see
angels ascending and descending upon the Son of man. Through Christ
we have communion with and benefit by the holy angels, and things in
heaven and things on earth are reconciled and gathered
together. Christ is to us as Jacob's ladder
( Gen. xxviii. 12 ),
by whom angels continually ascend and descend for the good of the
saints.
INTRODUCTION TO JOHN
The author of this Gospel is John, the son of Zebedee and Salome, the brother of James the greater; he outlived the rest of the disciples, and wrote this Gospel after the other evangelists; and in it many things are recorded, which are not in the other Gospels; as various discourses of Christ, and miracles done by him; several incidents in his life, and circumstances that attended his sufferings and death: the occasion of it is generally thought to be the errors of Ebion and Cerinthus, who denied the divinity of Christ, asserted he was a mere man, and that he did not exist before his incarnation; and the design of it is to confute them: and it is easy to observe, that he begins his Gospel with the divinity of Christ; asserts him to be God, and proves him to be truly and properly so, by the works of creation, which were wrought by him, as well as shows that he was really man. Clemens {a} calls this Gospel of John, pneumatikon euaggelion "a spiritual Gospel", as indeed it is; consisting of the spiritual discourses of our Lord, on various occasions, both at the beginning, and in the course of his ministry, and especially a little before his sufferings and death: and the same writer observes, that John, the last of the evangelists, considering that in the other Gospels were declared the things relating to the body of Christ, that is, to him, as he was after the flesh; to his genealogy and birth as man; to what was done to him, or by him, in his infancy; to his baptism, temptations, journeys, &c. at the request of his familiar friends, and moved by the Spirit of God, composed this Gospel. Moreover, it is observed by some {b}, that the other three evangelists only record what was done by Christ, in one year after John the Baptist was cast into prison, as appears from Mt 4:12 wherefore John, at the entreaty of his friends, put these things into his Gospel, which were done or said by Christ, before John was cast into prison. He was called very early by Christ, though young; and was with him throughout the whole of his ministry, and was an eye and ear witness of what he here relates, and his testimony is to be received; he was the beloved disciple, he leaned on the bosom of Jesus, and had great intimacy with him; and might be privy to some things, which others were not acquainted with; and though he was a Galilean, and an unlearned man, Ac 4:13 yet being endowed with the extraordinary gifts of the Spirit, he was abundantly qualified to write this book: for what some ancient writers {c} say of him, that he was a priest, and wore a plate, that is, of gold upon his forehead, cannot be true, since he was not of the tribe of Levi; and besides, only the high priest wore that upon his mitre; unless they mean, as seems most likely, that he was a Christian bishop: perhaps the mistake may arise from John the Baptist, who was of the priestly order, and is called by some Jewish writers {d}, John the high priest. When and where this Gospel was written, is not certain; some say in {e} Asia, after he had wrote his Revelation in Patmos; and others say particularly, that it was wrote at Ephesus; the title of it in the Syriac version, signifies much, which runs thus;
"the holy Gospel, the preaching of John, which he spoke and published in Greek at Ephesus.''
And to the same purpose is the title of it in the Persic version;
"the Gospel of John, one of the twelve apostles, which was spoken in the city of , in the Greek Roman tongue.''
{a} Apud Euseb. Eccl. Hist. l. 6. c. 14. {b} Ib. l. 3. c. 24. {c} Polycrates in ib. l. 3. c. 31. & l. 5. c. 24. & Hieron. Catalog. Script. Eccles. fol. 96. sect. 55. {d} Ganz Tzemach David, par. 1. fol. 25. 2. {e} Hieron. Prolog. Evang. Joannis.
Ver. 1. In the beginning was the word,.... That this is said not of the written word, but of the essential word of God, the Lord Jesus Christ, is clear, from all that is said from hence, to Joh 1:14 as that this word was in the beginning, was with God, and is God; from the creation of all things being ascribed to him, and his being said to be the life and light of men; from his coming into the world, and usage in it; from his bestowing the privilege of adoption on believers; and from his incarnation; and also there is a particular application of all this to Christ, Joh 1:15. And likewise from what this evangelist elsewhere says of him, when he calls him the word of life, and places him between the Father and the Holy Ghost; and speaks of the record of the word of God, and the testimony of Jesus, as the same thing; and represents him as a warrior and conqueror, 1Jo 1:1. Moreover this appears to be spoken of Christ, from what other inspired writers have said of him, under the same character; as the Evangelist Luke, Lu 1:2, the Apostle Paul,
Ac 20:32 and the Apostle Peter, 2Pe 3:5. And who is called the word, not as man; for as man he was not in the beginning with God, but became so in the fulness of time; nor is the man God; besides, as such, he is a creature, and not the Creator, nor is he the life and light of men; moreover, he was the word, before he was man, and therefore not as such: nor can any part of the human nature be so called; not the flesh, for the word was made flesh; nor his human soul, for self-subsistence, deity, eternity, and the creation of all things, can never be ascribed to that; but he is the word as the Son of God, as is evident from what is here attributed to him, and from the word being said to be so, as in Joh 1:14 and from those places, where the word is explained by the Son, compare 1Jo 5:5. And is so called from his nature, being begotten of the Father; for as the word, whether silent or expressed, is the birth of the mind, the image of it, equal to it, and distinct from it; so Christ is the only begotten of the Father, the express image of his person, in all things equal to him, and a distinct person from him: and he may be so called, from some action, or actions, said of him, or ascribed to him; as that he spoke for, and on the behalf of the elect of God, in the eternal council and covenant of grace and peace; and spoke all things out of nothing, in creation; for with regard to those words so often mentioned in the history of the creation, and God said, may Jehovah the Son be called the word; also he was spoken of as the promised Messiah, throughout the whole Old Testament dispensation; and is the interpreter of his Father's mind, as he was in Eden's garden, as well as in the days of his flesh; and now speaks in heaven for the saints. The phrase,
yyd armym, "the word of the Lord", so frequently used by the Targumists, is well known: and it is to be observed, that the same things which John here says of the word, they say likewise, as will be observed on the several clauses; from whence it is more likely, that John should take this phrase, since the paraphrases of Onkelos and Jonathan ben Uzziel were written before his time, than that he should borrow it from the writings of Plato, or his followers, as some have thought; with whose philosophy, Ebion and Cerinthus are said to be acquainted; wherefore John, the more easily to gain upon them, uses this phrase, when that of the Son of God would have been disagreeable to them: that there is some likeness between the Evangelist John and Plato in their sentiments concerning the word, will not be denied. Amelius {f}, a Platonic philosopher, who lived after the times of John, manifestly refers to these words of his, in agreement with his master's doctrine: his words are these;
"and this was truly "Logos", or the word, by whom always existing, the things that are made, were made, as also Heraclitus thought; and who, likewise that Barbarian (meaning the Evangelist John) reckons was in the order and dignity of the beginning, constituted with God, and was God, by whom all things are entirely made; in whom, whatsoever is made, lives, and has life, and being; and who entered into bodies, and was clothed with flesh, and appeared a man; so notwithstanding, that he showed forth the majesty of his nature; and after his dissolution, he was again deified, and was God, as he was before he descended into a body, flesh and man.''
In which words it is easy to observe plain traces of what the evangelist says in the first four verses, and in the fourteenth verse of this chapter; yet it is much more probable, that Plato had his notion of the Logos, or word, out of the writings of the Old Testament, than that John should take this phrase, or what he says concerning the word, from him; since it is a matter of fact not disputed, that Plato went into Egypt to get knowledge: not only Clemens Alexandrinus a Christian writer says, that he was a philosopher of the Hebrews {g}, and understood prophecy {h}, and stirred up the fire of the Hebrew philosophy {i}; but it is affirmed by Heathen writers, that he went into Egypt to learn of the priests {k}, and to understand the rites of the prophets {l}; and Aristobulus, a Jew, affirms {m}, he studied their law; and Numenius, a Pythagoric philosopher {n}, charges him with stealing what he wrote, concerning God and the world, out of the books of Moses; and used to say to him, what is Plato, but Moses "Atticising?" or Moses speaking Greek: and Eusebius {o}, an ancient Christian writer, points at the very places, from whence Plato took his hints: wherefore it is more probable, that the evangelist received this phrase of the word, as a divine person, from the Targums, where there is such frequent mention made of it; or however, there is a very great agreement between what he and these ancient writings of the Jews say of the word, as will be hereafter shown. Moreover, the phrase is frequently used in like manner, in the writings of Philo the Jew; from whence it is manifest, that the name was well known to the Jews, and may be the reason of the evangelist's using it. This word, he says, was in the beginning; by which is meant, not the Father of Christ; for he is never called the beginning, but the Son only; and was he, he must be such a beginning as is without one; nor can he be said to be so, with respect to the Son or Spirit, who are as eternal as himself; only with respect to the creatures, of whom he is the author and efficient cause: Christ is indeed in the Father, and the Father in him, but this cannot be meant here; nor is the beginning of the Gospel of Christ, by the preaching of John the Baptist, intended here: John's ministry was an evangelical one, and the Gospel was more clearly preached by him, and after him, by Christ and his apostles, than before; but it did not then begin; it was preached before by the angel to the shepherds, at the birth of Christ; and before that, by the prophets under the former dispensation, as by Isaiah, and others; it was preached before unto Abraham, and to our first parents, in the garden of Eden: nor did Christ begin to be, when John began to preach; for John's preaching and baptism were for the manifestation of him: yea, Christ existed as man, before John began to preach; and though he was born after him as man, yet as the Word and Son of God, he existed before John was born; he was in being in the times of the prophets, which were before John; and in the times of Moses, and before Abraham, and in the days of Noah: but by the beginning is here meant, the beginning of the world, or the creation of all things; and which is expressive of the eternity of Christ, he was in the beginning, as the Maker of all creatures, and therefore must be before them all: and it is to be observed, that it is said of him, that in the beginning he was; not made, as the heavens and earth, and the things in them were; nor was he merely in the purpose and predestination of God, but really existed as a divine person, as he did from all eternity; as appears from his being set up in office from everlasting; from all the elect being chosen in him, and given to him before the foundation of the world; from the covenant of grace, which is from eternity, being made with him; and from the blessings and promises of grace, being as early put into his hands; and from his nature as God, and his relation to his Father: so Philo the Jew often calls the Logos, or word, the eternal word, the most ancient word, and more ancient than any thing that is made {p}. The eternity of the Messiah is acknowledged by the ancient Jews: Mic 5:2 is a full proof of it; which by them {q} is thus paraphrased;
"out of thee, before me, shall come forth the Messiah, that he may exercise dominion over Israel; whose name is said from eternity, from the days of old.''
Jarchi upon it only mentions Ps 72:17 which is rendered by the Targum on the place, before the sun his name was prepared; it may be translated, "before the sun his name was Yinnon"; that is, the Son, namely the Son of God; and Aben Ezra interprets it, Nb arqy, "he shall be called the son"; and to this agrees what the Talmudisis say {r}, that the name of the Messiah was before the world was created; in proof of which they produce the same passage.
And the word was with God; not with men or angels; for he was before either of these; but with God, not essentially, but personally considered; with God his Father: not in the Socinian sense, that he was only known to him, and to no other before the ministry of John the Baptist; for he was known and spoken of by the angel Gabriel before; and was known to Mary and to Joseph; and to Zacharias and Elisabeth; to the shepherds, and to the wise men; to Simeon and Anna, who saw him in the temple; and to the prophets and patriarchs in all ages, from the beginning of the world: but this phrase denotes the existence of the word with the Father, his relation and nearness to him, his equality with him, and particularly the distinction of his person from him, as well as his eternal being with him; for he was always with him, and is, and ever will be; he was with him in the council and covenant of grace, and in the creation of the universe, and is with him in the providential government of the world; he was with him as the word and Son of God in heaven, whilst he as man, was here on earth; and he is now with him, and ever will be: and as John here speaks of the word, as a distinct person from God the Father, so do the Targums, or Chaldee paraphrases; Ps 110:1 "the Lord said to my Lord", is rendered, "the Lord said to his word"; where he is manifestly distinguished from Jehovah, that speaks to him; and in Ho 1:7 the Lord promises to "have mercy on the house of Judah", and "save them by the Lord their God". The Targum is, "I will redeem them by the word of the Lord their God"; where the word of the Lord, who is spoken of as a Redeemer and Saviour, is distinguished from the Lord, who promises to save by him. This distinction of Jehovah and his word, may be observed in multitudes of places, in the Chaldee paraphrases, and in the writings of Philo the Jew; and this phrase, of "the word" being "with God", is in the Targums expressed by, Mdq Nm rmym, "the word from before the Lord", or "which is before the Lord": being always in his presence, and the angel of it; so Onkelos paraphrases Ge 31:22 "and the word from before the Lord, came to Laban", &c. and Ex 20:19 thus, "and let not the word from before the Lord speak with us, lest we die"; for so it is read in the King of Spain's Bible; and wisdom, which is the same with the word of God, is said to be by him, or with him, in Pr 8:1 agreeably to which John here speaks. John makes use of the word God, rather than Father, because the word is commonly called the word of God, and because of what follows;
and the word was God; not made a God, as he is said here after to be made flesh; nor constituted or appointed a God, or a God by office; but truly and properly God, in the highest sense of the word, as appears from the names by which he is called; as Jehovah, God, our, your, their, and my God, God with us, the mighty God, God over all, the great God, the living God, the true God, and eternal life; and from his perfections, and the whole fulness of the Godhead that dwells in him, as independence, eternity, immutability, omnipresence, omniscience, and omnipotence; and from his works of creation and providence, his miracles, the work of redemption, his forgiving sins, the resurrection of himself and others from the dead, and the administration of the last judgment; and from the worship given him, as prayer to him, faith in him, and the performance of baptism in his name: nor is it any objection to the proper deity of Christ, that the article is here wanting; since when the word is applied to the Father, it is not always used, and even in this chapter, Joh 1:6 and which shows, that the word "God", is not the subject, but the predicate of this proposition, as we render it: so the Jews often use the word of the Lord for Jehovah, and call him God. Thus the words in Ge 28:20 are paraphrased by Onkelos;
"if "the word of the Lord" will be my help, and will keep me, &c. then "the word of the Lord" shall be, ahlal yl, "my God":''
again, Le 26:12 is paraphrased, by the Targum ascribed to Jonathan Ben Uzziel, thus;
"I will cause the glory of my Shekinah to dwell among you, and my word shall "be your God", the Redeemer;''
once more, De 26:17 is rendered by the Jerusalem Targum after this manner;
"ye have made "the word of the Lord" king over you this day, that he may be your God:''
and this is frequent with Philo the Jew, who says, the name of God is his word, and calls him, my Lord, the divine word; and affirms, that the most ancient word is God {s}.
{f} Apud Euseb. Prepar. Evangel. l. 11. c. 19. {g} Stromat. l. 1. p. 274. {h} Ib. p. 303. {i} Ib. Paedagog. l. 2. c. 1. p. 150. {k} Valer. Maxim. l. 8. c. 7. {l} Apuleius de dogmate Platonis, l. 1. in principio. {m} Apud. Euseb. Prepar. Evangel. l. 13. c. 12. {n} Hesych. Miles. de Philosophis. p. 50. {o} Prepar. Evangel. l. 11. c. 9. {p} De Leg. Alleg. l. 2. p. 93. de Plant. Noe, p. 217. de Migrat. Abraham, p. 389. de Profugis, p. 466. quis. rer. divin. Haeres. p. 509. {q} Targum Jon. in loc. {r} T. Bab. Pesachim, fol. 54. 1. & Nedarim, fol. 39. 2. Pirke Eliezer, c. 3. {s} De Allegor. l. 2. p. 99, 101. & de Somniis, p. 599.
John 1:2
Ver. 2. The same was in the beginning with God. This is a repetition of what is before said, and is made to show the importance of the truths before delivered; namely, the eternity of Christ, his distinct personality, and proper deity; and that the phrase, in the beginning, is to be joined to each of the above sentences; and so proves, not only his eternal existence, but his eternal existence with the Father, and also his eternal deity; and is also made to carry on the thread of the discourse, concerning the word, and not God the Father; and to express, not only his co-existence in nature, but his co-operation in the works of creation next mentioned.
John 1:3
Ver. 3. All things were made by him,.... Which is a proof at once of all that is said before; as that he was in the beginning; and that he was with God the Father in the beginning; and that he was God; otherwise all things could not have been made by him, had either of these been untrue: which is to be understood, not of the new creation; for this would be a restraining "all" things to a "few" persons only; nor is it any where said, that all things are new made, but made; and it is false, that all were converted, that have been converted, by the ministry of Christ, as man: all men are not renewed, regenerated, nor reformed; and the greater part of those that were renewed, were renewed before Christ existed, as man; and therefore could not be renewed by him, as such: though indeed, could this sense be established, it would not answer the end for which it is coined; namely, to destroy the proof of Christ's deity, and of his existence before his incarnation; for in all ages, from the beginning of the world, some have been renewed; and the new creation is a work of God, and of almighty power, equally with the old; for who can create spiritual light, infuse a principle of spiritual life, take away the heart of stone, and give an heart of flesh, or produce faith, but God? Regeneration is denied to be of man, and is always ascribed to God; nor would Christ's being the author of the new creation, be any contradiction to his being the author of the old creation, which is intended here: by "all things", are meant the heaven, and all its created inhabitants, the airy, starry, and third heavens, and the earth, and all therein, the sea, and every thing that is in that; and the word, or Son of God, is the efficient cause of all these, not a bare instrument of the formation of them; for the preposition by does not always denote an instrument, but sometimes an efficient, as in 1Co 1:9 and so here, though not to the exclusion of the Father, and of the Spirit:
and without him was not any thing made that was made: in which may be observed the conjunct operation of the word, or Son, with the Father, and Spirit, in creation; and the extent of his concern in it to every thing that is made; for without him there was not one single thing in the whole compass of the creation made; and the limitation of it to things that are made; and so excludes the uncreated being, Father, Son, and Spirit; and sin also, which is not a principle made by God, and which has no efficient, but a deficient cause. So the Jews ascribe the creation of all things to the word. The Targumists attribute the creation of man, in particular, to the word of God: it is said in Ge 1:27. "God created man in his own image": the Jerusalem Targum of it is,
"and the word of the Lord created man in his likeness.''
And Ge 3:22 "and the Lord God said, behold the man is become as one of us", the same Targum paraphrases thus;
"and the word of the Lord God said, behold the man whom I have created, is the only one in the world.''
Also in the same writings, the creation of all things in general is ascribed to the word: the passage in De 33:27 "the eternal God is thy refuge, and underneath are the everlasting arms", is paraphrased by Onkelos,
"the eternal God is an habitation, by whose word the world was made.''
In Isa 48:13 it is said, "mine hand also hath laid the foundation of the earth". The Targum of Jonathan ben Uzziah on it is,
"yea, by my word I have founded the earth:''
which agrees with what is said in Heb 11:3, and the same says Philo the Jew, who not only calls him the archetype, and exemplar of the world, but the power that made it: he often ascribes the creation of the heavens, and the earth unto him, and likewise the creation of man after whose image, he says, he was made {t}. The Ethiopic version adds, at the end of this verse, "and also that which is made is for himself".
{t} De Mundi Opificio, p. 4, 5, 31, 32. De Alleg. l. 1. p. 44. De Sacrificiis Abel & Cain, p. 131. De Profugis, p. 464. & de Monarch. p. 823.
John 1:4
Ver. 4. In him was life,.... The Persic version reads in the plural number, "lives". There was life in the word with respect to himself; a divine life, the same with the life of the Father and of the Spirit; and is in him, not by gift, nor by derivation or communication; but originally, and independently, and from all eternity: indeed he lived before his incarnation as Mediator, and Redeemer. Job knew him in his time, as his living Redeemer; but this regards him as the word and living God, and distinguishes him from the written word, and shows that he is not a mere idea in the divine mind, but a truly divine person: and there was life in Christ the word, with respect to others; the fountain of natural life is in him, he is the efficient cause, and preserver of it; whether vegetative, animal, or rational; and proves him to be truly God, and that he existed before his incarnation; since creatures, who have received such a life from him, did: and spiritual life was also in him; all his elect are dead in trespasses and sins, and cannot quicken themselves. Christ has procured life for them, and gives it to them, and implants it in them; a life of sanctification is from him; and a life of justification is upon him, and of faith is by him; all the comforts of a spiritual life, and all things appertaining to it, are from him, and he maintains, and preserves it. Eternal life is in him, and with him; not the purpose of it only, nor the promise of it barely, but the gift of it itself; which was granted in consequence of his asking it, and which he had by way of stipulation; and hence has a right and power to bestow it: now, this being in him proves him to be the true God, and shows us where life is to be had, and the safety and security of it:
and the life was the light of men; the life which was in, and by the word, was, with respect to men, a life of light, or a life attended with light: by which is meant, not a mere visive faculty, receptive of the sun's light, but rational knowledge and understanding; for when Christ, the word, breathed into man the breath of life, and he became a living soul, he filled him with rational light and knowledge. Adam had a knowledge of God; of his being, and perfections; of the persons in the Trinity; of his relation to God, dependence on him, and obligation to him; of his mind and will; and knew what it was to have communion with him. He knew much of himself, and of all the creatures; this knowledge was natural and perfect in its kind, but loseable; and different from that which saints now have of God, through Christ, the Mediator; and since this natural light was from Christ, the word, as a Creator, he must be the eternal God. The Socinians are not willing to allow this sense, but say that Christ is the light of men, by preaching the heavenly doctrine, and by the example of his holy life; but hereby he did not enlighten every man that cometh into the world; the greatest part of men, before the preaching, and example of Christ, sat in darkness; and the greatest part of the Jews remained in darkness, notwithstanding his preaching, and example; and the patriarchs that were enlightened under the former dispensation, were not enlightened this way: it will be owned, that all spiritual and supernatural light, which any of the sons of men have had, since the fall, was from Christ, from whom they had their spiritual life; even all spiritual light in conversion, and all after degrees of light; through him they enjoyed the light of God's countenance, and had the light of joy and gladness here, and of glory hereafter.
John 1:5
Ver. 5. And the light shineth in darkness,.... Which, through sin, came upon the minds of men; who are naturally in the dark about the nature and perfections of God; about sin, and the consequences of it; about Christ, and salvation by him; about the Spirit of God, and his work upon the soul; and about the Scriptures of truth, and the doctrines of the Gospel. Man was created a knowing creature, but, not content with his knowledge, sins, and is banished from the presence of God, the fountain of light; which brought a darkness on him, and his posterity, and which is increased in them by personal iniquity, and in which Satan, the god of this world, has an hand; and sometimes they are left to judicial blindness, and which issues in worse darkness, if grace prevents not: now amidst this darkness there were some remains of the light of nature: with respect to the being of God, which shines in the works of creation and providence and to the worship of God, though very dimly; and to the knowledge of moral good and evil:
and the darkness comprehended it not; or "perceived it not"; as the Syriac version renders it. By the light of nature, and the remains of it, men could not come to any clear and distinct knowledge of the above things; and much less to any knowledge of the true way of salvation: unless, rather by the light should be meant, the light of the Messiah, or of the Gospel shining in the figures, types, and shadows of the law, and in the prophecies and promises of the Old Testament: and yet, such was the darkness upon the minds of men, that they could not very distinctly apprehend it, and much less fully comprehend it, so that there was need of a fresh and fuller revelation; an account of which follows;
John 1:6
Ver. 6. There was a man sent from God,.... John the Baptist: he was not the Logos, or word; nor was he an angel, but a man; yet an extraordinary one, in his conception of a barren woman, and in being born when both parents were stricken in years; and whilst he was in the womb, he leaped for joy at the salutation of Mary; and as soon as born was filled with the Holy Ghost; and when he was grown up, and appeared in public, it was in an uncommon manner: his dress and his diet were both out of the common way; and his temper and spirit were that of Elias the prophet; and as for his work and office, it was very peculiar; he was the forerunner of Christ, and the first administrator of the new ordinance of baptism, and the greatest of all the prophets: this person had his mission from God, both to preach and baptize:
whose name was John; the name given him by the angel before his conception, and by his mother Elisabeth, after her neighbours and cousins had given him another; and which was confirmed by his father Zacharias, when deaf and dumb: it signifies grace, or gracious; and a gracious man he was; he was very acceptable to his parents; a man that had the grace of God in him, and great gifts of grace bestowed on him; he was a preacher of the doctrines of grace; and his ministry was very grateful to many.
John 1:7
Ver. 7. The same came for a witness,.... The end of his being sent, and the design of his coming were,
to bear witness of the light: by which is meant, not the light of nature, or reason; nor the light of the Gospel: but Christ himself, the author of light, natural, spiritual, and eternal. This was one of the names of the Messiah with the Jews; of whom they say {u},
wmv aryhn, "light is his name"; as it is said in Da 2:22 and the light dwelleth with him; on which they have {w} elsewhere this gloss, this is the King Messiah; and so they interpret Ps 43:3 of him {x}. Philo the Jew often speaks of the Logos, or word, as light, and calls him the intelligible light; the universal light, the most perfect light; represents him as full of divine light; and says, he is called the sun {y}. Now John came to bear a testimony to him, as he did; of which an account is given in this chapter, very largely, and elsewhere; as that he testified of his existence before his incarnation; of his being with the Father, and in his bosom: of his deity and divine sonship; of his being the Messiah; of the fulness of grace that was in him; of his incarnation and satisfaction; of his descent from heaven; and of his relation to his church, as in Joh 1:15 the end of which witness was,
that all men through him might believe; that is, that the Jews, to whom he preached, might, through his testimony, believe that Jesus was the light, and true Messiah; for these words are to be taken in a limited sense, and not to be extended, to every individual of mankind; since millions were dead before John began his testimony, and multitudes then in being, and since, whom it never reached: nor can it design more than the Jews, to whom alone he bore witness of Christ; and the faith which he taught, and required by his testimony, was an assent unto him as the Messiah; though the preaching of the Gospel is a means of true spiritual faith in Christ; and doubtless it was so to many, as preached by John: it points out the object of faith, and encourages souls to believe in Christ; and hence, Gospel ministers are instruments by whom ethers believe; and faith comes by hearing, and hearing by the word of God; and then is it, considerable end of the Gospel ministry answered.
{u} Echa Rabbati, fol. 50. 2. {w} Bereshit Rabba, fol. 1. 3. {x} Jarchi in ib. {y} De Maudi Opificio, p. 6. De Allegor. l. 2. p. 80. & de Somniis, p. 576, 578.
John 1:8
Ver. 8. He was not that light,.... He was a light; he was the forerunner of the sun of righteousness, the "phosphorus" of the Gospel day; he had great light in him; he knew that the Messiah was ready to come, and declared it; and upon his baptism he knew him personally, and signified him to others: he had great light into the person and work of Christ; and into the way of salvation by him, and remission of sins through him; into the doctrines of faith in Christ, and of evangelical repentance towards God; and into the abolition of the legal Mosaic and Jewish dispensation; and was an instrument of giving light to others; yea, he was a burning and shining light, in whose light the Jews rejoiced, at least for a season: but then he was not that light, the word and wisdom of God; that uncreated light that dwelt with him from all eternity; nor that which was the light of men, from the creation; nor that light, which was of old promised to the saints and patriarchs of the Old Testament, and shone in the ordinances and predictions of that state; nor that fountain and giver of light, of every sort, to men; not that light in which is no darkness, and always shines; not that true light, or sun of righteousness, the Messiah, or that lightens every man that comes into the world:
but was sent to bear witness of that light; which is repeated, to distinguish him from that light; to show what he was sent for, and that he acted according to his mission; and to express the honourableness to his work.
John 1:9
Ver. 9. That was the true light,.... Christ is that light, that famous and excellent light, the fountain of all light to all creatures; that gave light to the dark earth at first, and spoke light out of darkness; that light of all men in the earth, and of all the angels in heaven, and of all the saints below, and of all the glorified ones above: he is the true light, in distinction from typical lights; the "Urim" of the former dispensation; the candlestick, with the lamps of it; the pillar of fire which directed the Israelites by night in the wilderness; and from all the typical light there was in the institutions and sacrifices of the law; and in opposition to the law itself, which the Jews {z} magnify, and cry up as the light, saying, there is no light but the law; and in opposition to all false lights, as priests, diviners, and soothsayers among the Gentiles, Scribes, and Pharisees, and the learned Rabbins among the Jews, so much boasted of as the lights of the world; and to all false Christs and prophets that have risen, or shall rise, in the world.
Which lighteth every man that cometh into the world: the sense is, either that every man that is enlightened in a spiritual manner, is enlightened by him, which is true of Christ, as the Son of God, existing from the beginning; but not in the Socinian sense, as if they were enlightened by his human ministry and example; for the Old Testament saints were not enlightened by his preaching; and many were enlightened by the ministry of John the Baptist; and multitudes afterwards, through the ministry of the apostles; and very few, comparatively, were enlightened under the ministry of Christ; and none we read of, in this sense, enlightened by him, when, and as soon as they came into, the world: or, the meaning is, that he is that light which lighteth all sorts of men; which is true in, a spiritual sense: some connect the phrase, "that cometh into the world", not with "every man", but with the "true light"; and the Arabic version so reads, and joins it to the following verse; but this reading is not so natural and the order of the words requires the common reading; nor is the difficulty removed hereby; for still it is every man that is enlightened: it is best therefore to understand these words of the light of nature, and reason, which Christ, as the word, and Creator and light of men, gives to every man that is born into the world; and which serves to detect the Quakers' notion of the light within, which every man has, and is no other than the light of a natural conscience; and shows how much men, even natural men, are obliged to Christ, and how great a person he is, and how deserving of praise, honour, and glory. The phrase, "every man that cometh into the world", is Jewish, and often to be met with in Rabbinical writings, and signifies all men that are born into the world; the instances are almost innumerable; take one or two: on those words in Job 25:3 on whom doth not his light arise? it is asked {a}, who is he that cometh,
"Mlwe yab lkm, "of all that come into the world"; and says, the sun hath not lightened me by day, nor hath the moon lightened me by night! thou enlightenest those above, and those below, and "all that come into the world".''
Again, God is introduced thus speaking {b}:
"I am the God, Mlwe yab lkl, "of all that come into the world"; and I have not united my name, but to the people of .''
Once more {c},
"Moses, our master, from the mouth of power, (i.e. God; see Mt 26:64.) commanded to oblige, Mlweh yab lk ta, "all that come into the world", to receive the commandments which were commanded the sons of Noah.''
{z} T. Bava Bathra, fol. 4. 1. {a} Vajikra Rabba, sect. 31. fol. 171. 4. {b} Midrash Ruth, c. l. v. 1. fol. 27. 3. {c} Maimon. Hilch. Melakim. c. 8. sect. 10. Vid. Misn. Roshhashana, c. l. sect. 2. T. Hieros. Sanhedrin, fol. 25. 4. & 26. 3. Sepher Bahir apud Zohar in Gen. fol. 30. 3. Tzeror Hammor, fol. 21. 2. & 22. 3. & 24. 3. & 27. 2. Caphter, fol. 56. 1. Jarchi in Exod. 15. 2.
John 1:10
Ver. 10. He was in the world,.... This is to be understood, not of his incarnation; for the word was denotes past existence in the world, even all the time past from the creation of the world; and the world intends the world in general, as opposed to Judea, and the people of the Jews in the next verse; besides, the incarnation of the word is spoken of in Joh 1:14 as a new and distinct thing from this: but of his being in the world, when first made, and since, by his essence, by which he fills the whole world; and by his power, upholding and preserving it; and by his providence, ordering and managing all the affairs of it, and influencing and governing all things in it: he was in it as the light and life of it, giving natural life and light to creatures in it, and filling it, and them, with various blessings of goodness; and he was in the promise and type before, as well as after the Jews were distinguished from other nations, as his peculiar people; and he was frequently visible in the world, in an human form, before his incarnation, as in Eden's garden to our first parents, to Abraham, Jacob, Manoah, and his wife, and others.
And the world was made by him: so Philo the Jew often ascribes the making of the world to the Logos, or word, as before observed on Joh 1:3 and this regards the whole universe, and all created beings in it, and therefore cannot design the new creation: besides, if all men in the world were anew created by Christ, they would know him; for a considerable branch of the new creation lies in knowledge; whereas, in the very next clause, it is asserted, that the world knew him not; and they would also love him, and obey him, which the generality of the world do not; they would appear to be in him, and so not be condemned by him, as multitudes will. To understand this of the old creation, best suits the context, and proves the deity of Christ, and his pre-existence, as the word, and Son of God, to his incarnation.
And the world knew him not; that is, the inhabitants of the world knew him not as their Creator: nor did they acknowledge the mercies they received from him; nor did they worship, serve, and obey him, or love and fear him; nor did they, the greater part of them, know him as the Messiah, Mediator, Saviour, and Redeemer. There was, at first, a general knowledge of Christ throughout the world among all the sons of Adam, after the first promise of him, and which, for a while, continued; but this, in process of time, being neglected and slighted, it was forgot, and utterly lost, as to the greater part of mankind; for the Gentiles, for many hundreds of years, as they knew not the true God, so they were without Christ, without any notion of the Messiah; and this their ignorance, as it was first their sin, became their punishment.
John 1:11
Ver. 11. He came unto his own,.... Not all the world, who are his own by right of creation; for these, his own, are opposed to the world, and distinguished from them; and his coming to them designs some particular favour, which is not vouchsafed to all: nor yet are the elect of God intended; though they are Christ's own, in a very special sense; they are his by his own choice, by his Father's gift, by his own purchase, and through the conquest of his grace, and are the objects of his special love; and for their sake he came in the flesh, and to them he comes in a spiritual way, and to them will he appear a second time at the last day unto salvation: but they cannot be meant, because when he comes to them they receive him; whereas these did not, as the next clause affirms: but by his own are meant the whole body of the Jewish nation; so called, because they were chosen by the Lord above all people; had distinguishing favours bestowed upon them, as the adoption, the covenants, the promises, the giving of the law, and the service of God; and had the Shekinah, and the symbol of the divine presence in a remarkable manner among them; and the promise of the Messiah was in a particular manner made to them; and indeed, he was to be born of them, so that they were his kindred, his people, and his own nation: and this his coming to them is to be understood not of his incarnation; though when he came in the flesh, as he came of them, so he came to them, particularly being sent to the lost sheep of the house of Israel, and was rejected by them as the Messiah; yet his incarnation is afterwards spoken of in Joh 1:14 as a new and distinct thing from this; and to understand it of some coming of his before his incarnation, best suits with the context, and the design of the evangelist. Now Christ, the word, came to the Jews before his incarnation, not only in types, personal and real, and in promises and prophecies, and in the word and ordinances, but in person; as to Moses in the bush, and gave orders to deliver the children of Israel out of Egypt: he came and redeemed them himself with a mighty hand, and a outstretched arm; in his love and pity he led them through the Red Sea as on dry ground; and through the wilderness in a pillar of cloud by day, and a pillar of fire by night; and he appeared to them at Mount Sinai, who gave unto them the lively oracles of God:
and his own received him not; they did not believe in him, nor obey his voice; they rebelled against him, and tempted him often, particularly at Massah and Meribah; they provoked trim to anger, and vexed, and grieved his holy Spirit, as they afterwards slighted and despised his Gospel by the prophets. Of this nonreception of the word by the Jews, and their punishment for it, the Targumist on Ho 9:17 thus speaks:
"my God will remove them far away, because, hyrmyml
wlybq al, "they receive not his word"; and they shall wander among the people.''
And so they treated this same "Logos", or word of God, when he was made flesh, and dwelt among them. Somewhat remarkable is the following discourse of some Jews among themselves {e}:
"when the word of God comes, who is his messenger, we shall honour him. Says R. Saul, did not the prophets come, and we slew them, and shed their blood? (compare this with
Mt 23:30.) how therefore now, wrbdm lbqn, "shall we receive his word?" or wherefore shall we believe? Says R. Samuel, the Levite, to him, because he will heal them, and deliver them from their destructions; and because of these signs we shall believe him, and honour him.''
But they did not.
{e} Ben Arama in Gen. xlvii. 4. apud Galatin. de Arcan. Cathol. Ver. l. 3. c. 5,
John 1:12
Ver. 12. But as many as received him,.... This is explained, in the latter part of the text, by believing in his name; for faith is a receiving him as the word, and Son of God, as the Messiah, Saviour, and Redeemer; a receiving grace out of his fulness, and every blessing from him, as a justifying righteousness, pardon of sin, and an inheritance among them that are sanctified; for though the generality rejected him, there were some few that received him:
to them gave he power to become the sons of God; as such were very early called, in distinction from the children of men, or of the world; see Ge 6:2. To be the sons of God is a very special favour, a great blessing, and high honour: saints indeed are not in so high a sense the sons of God as Christ is; nor in so low a sense as angels and men in common are; nor in such sense as civil magistrates; nor merely by profession of religion; much less by natural descent; but by adopting grace: and in this, Christ, the word, has a concern, as all the three divine persons have. The Father predestinated men to the adoption of children, secures this blessing for them in the covenant of his grace, and puts them among the children, and assigns them a goodly heritage: the Spirit, and who is therefore called the spirit of adoption, discovers and applies this blessing to them, and witnesses to their spirits that they are the children of God: and Christ, the word, or Son of God, not only espoused their persons, and in time assumed their nature, and by the redemption of them opened a way for their reception of the adoption of children; but actually bestows upon them the "power", as it is here called, of becoming the sons of God: by which is meant, not a power of free will to make themselves the sons of God, if they will make use of it; but it signifies the honour and dignity conferred on such persons: so Nonnus calls it, "the heavenly honour"; as indeed, what can be a greater? It is more honourable than to be a son or daughter of the greatest potentate on earth: and it is expressive of its being a privilege; for so it is an undeserved and distinguishing one, and is attended with many other privileges; for such are of God's household and family, and are provided for by him; have liberty of access unto him; are Christ's free men, and are heirs to an incorruptible inheritance. This is a privilege that excels all others, even justification and remission of sins; and is an everlasting one: and it also intends the open right which believers have unto this privilege, and their claim of it: hence it follows,
even to them that believe in his name; that is, in himself, in Christ, the word: the phrase is explanative of the former part of the verse, and is a descriptive and manifestative character of the sons of God; for though the elect of God, by virtue of electing grace, and the covenant of grace, are the children of God before faith; and were so considered in the gift of them to Christ, and when he came into the world to gather them together, and save them; and so, antecedent to the Spirit of God, being sent down into their hearts, to make this known to them; yet no man can know his adoption, nor enjoy the comfort of it, or claim his interest in it, until he believes.
John 1:13
Ver. 13. Which were born not of blood,.... Or bloods, in the plural number. The birth, here spoken of, is regeneration, expressed by a being born again, or from above; by a being quickened by the Spirit and grace of God; by Christ being formed in men; and by a partaking of the divine nature; and by being made new creatures, as all that believe in the name of Christ are; and which is the evidence of their being the sons of God: and now this is owing not to blood, or bloods; not to the blood of circumcision; or of the passover, which the Jews had an high opinion of, and ascribe life and salvation to, and to which notion this may be opposed: so their commentators {f} on Eze 16:6 where the word "live" is twice used, observe on the first "live", by the blood of the passover, on the second "live", by the blood of circumcision; but, alas! these contribute nothing to the life of the new creature: nor is regeneration owing to the blood of ancestors, to natural descent, as from Abraham, which the Jews valued themselves upon; for sin, and not grace, is conveyed by natural generation: all men are of one blood, and that is tainted with sin, and therefore can never have any influence on regeneration; no blood is to be valued, or any one upon it, but the blood of Christ, which cleanses from all sin.
Nor of the will of the flesh; man's free will, which is carnal and corrupt, is enmity to God, and impotent to every thing that is spiritually good: regeneration is ascribed to another will and power, even to the will and power of God, and denied of this:
nor of the will of man: of the best of men, as Abraham, David, and others; who, though ever so willing and desirous, that their children, relations, friends, and servants, should be born again, be partakers of the grace of God, and live in his sight, yet cannot effect any thing of this kind: all that they can do is to pray for them, give advice, and bring them under the means of grace; but all is ineffectual without a divine energy. So with the Jews, vya, "a man", signifies a great man, in opposition to "Adam", or "Enosh", which signify a mean, weak, frail man; and our translators have observed this distinction, in Isa 2:9 and the mean man (Adam) boweth down, and the great man (Ish) "humbleth himself": on which Jarchi has this note, "Adam boweth down", i.e. little men; "and a man humbleth himself", i.e. princes, and mighty men, men of power: and so Kimchi on Ps 4:2. "O ye sons of men", observes, that the Psalmist calls them the sons of men, with respect to the great men of Israel; for there were with Absalom the sons of great men. Though sometimes the Jews say {g}, Adam is greater than any of the names of men, as Geber, Enosh, Ish. But now our evangelist observes, let a man be ever so great, or good, or eminent, for gifts and grace, he cannot communicate grace to another, or to whom he will; none are born again of any such will:
but of God; of God, the Father of Christ, who begets to a lively hope; and of the Son, who quickens whom he will; and of the grace of the Spirit, to whom regeneration is generally ascribed.
{f} Jarchi & Kimchi in loc. Shemot Rabba, sect. 19. fol. 103. 2. & 104. 4. & Mattanot Cehuna in Vajikra Rabba, sect. 23. fol. 164. 2. Zohar in Lev. fol. 39. 2. {g} Zohar in Lev. fol. 20. 2.
John 1:14
Ver. 14. And the word was made flesh,.... The same word, of whom so many things are said in the preceding verses; and is no other than the Son of God, or second person in the Trinity; for neither the Father, nor the Holy Ghost, were made flesh, as is here said of the word, but the Son only: and "flesh" here signifies, not a part of the body, nor the whole body only, but the whole human nature, consisting of a true body, and a reasonable soul; and is so called, to denote the frailty of it, being encompassed with infirmities, though not sinful; and to show, that it was a real human nature, and not a phantom, or appearance, that he assumed: and when he is said to be "made" flesh, this was not done by the change of one nature into another, the divine into the human, or the word into a man; but by the assumption of the human nature, the word, taking it into personal union with himself; whereby the natures are not altered; Christ remained what he was, and became what he was not; nor are they confounded, and blended together, and so make a third nature; nor are they separated, and divided, so as to constitute two persons, a divine person, and an human person; but are so united as to be but one person; and this is such an union, as can never be dissolved, and is the foundation of the virtue and efficacy of all Christ's works and actions, as Mediator:
and dwelt among us; or "tabernacled among us"; in allusion to the tabernacle, which was a type of Christ's human nature: the model of the tabernacle was of God, and not of man; it was coarse without, but full of holy things within; here God dwelt, granted his presence, and his glory was seen; here the sacrifices were brought, offered, and accepted. So the human nature of Christ was of God's pitching, and not man's; and though it looked mean without, the fulness of the Godhead dwelt in it, as well as a fulness of grace and truth; in the face of Christ the glory of God is seen, and through him, even the vail of his flesh, saints have access unto him, and enjoy his presence; and by him their spiritual sacrifices become acceptable to God: or this is observed, in allusion to the feast of tabernacles, when the Jews dwelt in booths, in remembrance of their manner of living in the wilderness: the feast of tabernacles was typical of Christ, and of his tabernacling in our nature. Solomon's temple, which was also a type of Christ, was dedicated at the time of that feast; and it seems probable, that our Lord was born at that time; for as he suffered at the time of the passover, which had respect unto him, and the pouring forth of the Spirit was on the very day of Pentecost, which that prefigured; so it is highly probable, that Christ was born at the time of the feast of tabernacles, which pointed out his dwelling among us; and is therefore very pertinently hinted at, when mention is here made of his incarnation. However, reference is manifestly had to the Shekinah, and the glory of it, in the tabernacle and temple; and almost the very word is here used. The Targumists sometimes speak of the Shekinah of the word dwelling among the Israelites: so Onkelos in Nu 11:20 where the Israelites are threatened with flesh, until they loath it; because, says the paraphrast,
"ye have loathed "the word of the Lord", whose Shekinah dwelleth among you.''
Jonathan ben Uzziel, on the same place, expresses it thus;
"because ye have loathed the word of the Lord, the glory of whose Shekinah dwelleth among you.''
And it follows here,
and we beheld his glory; the glory of his divine nature, which is essential to him, and underived, is equal to the Father's glory, is transcendent to all creatures, and is ineffable, and incomprehensible; some breakings forth of which there were in his incarnate state, and which were observed by the evangelist, and his companions; who, in various instances, saw plainly, that Christ was possessed of divine perfections, such as omniscience, and omnipotence; since he knew the thoughts of the heart, and could do the things he did: his Father declared him to be his beloved Son; and the miracles he wrought, and the doctrines he taught, manifested forth his glory; and not only there were some beams of his glory at his transfiguration, which were seen by the apostles, among which the Evangelist John was one, and to which he may have here a particular reference; but even at his apprehension, and death, and especially at his resurrection from the dead. The Jews speak of the glory of the Messiah to be seen in the world to come. They say {h},
"If a man is worthy of the world to come, (i.e. the times of the Messiah,) he shall "see the glory" of the King Messiah.''
And of Moses, they say {i},
"there was (or will be) no generation like that in which he lived, until the generation in which the King Messiah comes, which shall "behold the glory" of the holy, blessed God, as he.''
This our evangelist, and the other disciples of Christ have seen:
the glory, as of the only begotten of the Father; a glory becoming him, suitable to him as such; the very real glory of the Son of God; for the "as", here, is not a note of similitude, but of certainty, as in Mt 14:5 and the word is here called, "the only begotten of the Father"; which cannot be said of Christ, as man; for as such, he was not "begotten" at all: nor on the account of his resurrection from the dead; for so he could not be called the "only begotten", since there are others that have been, and millions that will be raised from the dead, besides him: nor by reason of adoption; for if adopted, then not begotten; these two are inconsistent; besides, he could not be called the only begotten, in this sense, because there are many adopted sons, even all the elect of God: nor by virtue of his office, as magistrates are called the sons of God; for then he would be so only in a figurative and metaphorical sense, and not properly; whereas he is called God's own Son, the Son of the same nature with him; and, as here, the only begotten of the Father, begotten by him in the same nature, in a way inconceivable and inexpressible by us:
full of grace and truth; that is, he dwelt among men, and appeared to have a fulness of each of these: for this clause is not to be joined with the glory of the only begotten, as if this was a branch of that; but regards him as incarnate, and in his office, as Mediator; who, as such, was full of "grace"; the Spirit, and the gifts of the Spirit; of all the blessings of grace, of justifying, pardoning, adopting, sanctifying, and persevering grace; of all the promises of grace; of all light, life, strength, comfort, peace, and joy: and also of truth, of all Gospel truths; and as he had the truth, the sum, and substance of all the types and prophecies concerning him in him; and as he fulfilled all his own engagements, and his Father's promises; and as possessed of sincerity towards men, and faithfulness and integrity to God.
{h} Gloss. in T. Bab. Beracot, fol. 58. 1. {i} Zohar in Lev. fol. 9. 4.
John 1:15
Ver. 15. John bare witness of him,.... Which was his office and business, for which purpose he was sent, Joh 1:6
and cried; this agrees with his work and office, according to the prophecy of him in Isa 40:3 and with the time of his ministry, the year of jubilee; and with the nature of his ministry, which was clear, open, and public; and performed with vigour, and in a powerful manner, with much assurance and certainty, with boldness and intrepidity, and with great zeal and fervency, and in an evangelical way; for it was such a cry as debased the creature, and exalted Christ:
this was he, of whom I spake; when he first entered upon his ministry and baptism, before he saw Christ, or baptized him; see Mt 3:11.
he that cometh after me; for Christ came into the world after John; he was born six months after him; he came after him to be baptized by him, and attended on his ministry; and came later into the public ministry than he did;
is preferred before me; by God, the Father, in setting him up as Mediator; constituting him the head of the church; causing a fulness of grace to dwell in him; appointing him the Saviour of his people; and ordaining him judge of quick and dead. And by the prophets, who spake much of him, and sparingly of John; and of him as the Messiah and Saviour, and of John only as his harbinger: and by John himself, who represents him as coming from above, and as above all; and himself as of the earth, earthly: and by all Gospel ministers, and every true believer; and good reason there is for it:
for he was before me; which cannot be meant of honour and dignity; for this is expressed before; and it would be proving one thing by the same: nor of his birth, as man; for John in that sense was before him, being born before him; besides, being born before another, is no proof of superior worth; others were born before John, whom he yet excelled: but of his eternal existence, as the word, and Son of God, who was before John, or any of the prophets; before Abraham, and Noah, and Adam, or any creature whatever: the Arabic and Persic versions read, "for he was more ancient than me"; being from everlasting, from the beginning, or ever the earth was.
John 1:16
Ver. 16. And of his fulness have all we received,.... These are the words not of John the Baptist; but of the evangelist carrying on his account of Christ, after he had inserted the testimony of the Baptist, in connection with Joh 1:14 where he is said to be full of grace and truth; and which fulness is here intended; for the fulness of the Godhead in trim is incommunicable; and the fulness of his fitness, and ability for his office, as Mediator, was for himself; but his fulness of grace and truth is dispensatory, and is in him, on purpose to be communicated unto others: and "of it", the evangelist says, "have all we received"; not all mankind, though they all receive natural light and life from trim; nor merely all the prophets of the Old Testament, though they had their gifts and grace from him, who then was, as now, the head of the church; nor only all the apostles of Christ, though these may be principally intended; but all believers, who, though they have not all the same measure of grace, nor the same gifts, yet all have received something: nor is there any reason for discouragement, envy, or reproach. Faith is the hand which receives Christ, and grace from him; and the act of receiving, being expressed in the past tense, seems to regard first conversion, when faith is first wrought, and along with it abundance of grace is received; for a believer has nothing but what is given him, and what he has, is in a way of receiving; so that there is no room for boasting, but great reason for thankfulness, and much encouragement to apply to Christ for more grace, which is the thing received, as follows:
and grace for grace: according to the different senses of the preposition anti, different interpretations are given of this passage; as that signifies a substitution of a person, or thing, in the room of another, the sense is thought to be, the Gospel, instead of the law; or the grace of the present dispensation, instead of the grace of the former dispensation; grace, different from the former grace, as Nonnus expresses it. If it designs the original, and moving cause, the meaning is, grace is for the sake of grace; for there is no other cause of electing, justifying, pardoning, adopting, and regenerating grace, and even eternal life, but the grace, or free favour of God; and the one is the reason why the other is received: if it signifies the end, or final cause, then it is explained in this way; the disciples received the grace of apostleship, or gift, of grace, in order to preach the Gospel of the grace of God, and for the implanting and increasing grace in men; and grace also, in this life, is received, in order to the perfection of grace, or glory, in the other: if it denotes the measure and proportion of a thing, as one thing is answerable to another, then if may be interpreted after this manner; the saints receive grace from the fulness of Christ, according, or answerable to the grace that is in him; or according to the measure of the gift of Christ, and in proportion to the place, station, and office they bear in the church. Some think the phrase only designs the freeness of grace, and the free and liberal manner in which it is distributed, and received; along with which, I also think, the abundance of it, at first conversion, with all after supplies, is intended; and that grace for grace, is the same with grace upon grace, heaps of grace; and that the phraseology is the same with this Jewish one {k}, wbyj awhh le wbyj, "goodness upon that goodness", an additional goodness; so here, grace upon grace, an abundance of it, an addition to it, and an increase of it: so wdx le wdx {l}, joy upon joy, is an abundance of joy, a large measure of it; and "holiness upon holiness" {m}, abundance of it.
{k} Zohar in Exod. fol. 45. 1. {l} lb. in Lev. fol. 28. 1. & in Num. fol. 69. 2. & 71. 2. {m} lb. fol. 40. 3. & in Num. fol. 61. 1.
John 1:17
Ver. 17. For the law was given by Moses,.... Both moral and ceremonial. The moral law was given to Adam, in innocence, which having been broken, and almost lost out of the minds, and memories of men, was given by Moses, in a new edition of it in writing; and points out what is man's duty both to God and men; discovers sin, accuses of it, convicts of it, and condemns for it; nor could it give strength to perform its demands; nor does it give the least hint of forgiveness; nor will it admit of repentance: and hence is opposed to grace; though it was a benefit to men, being in its own nature good and useful in its effects. The ceremonial law pointed out the pollution of human nature, the guilt and punishment of sin; was a type and shadow of deliverance by Christ, but could not give the grace it shadowed, and therefore is opposed both to grace and truth. Now both these were given by Moses to the people of the Jews, not as the maker, but the minister of them: it was God who appointed each of these laws, and ordained them in the hand of the mediator Moses, who received them from him, by the disposition of angels, and delivered them to the people of Israel; and a very high office this was he was put into, and a very great honour was conferred upon him; but Jesus Christ is a far greater person, and in an higher office:
but grace and truth came by Jesus Christ: by grace and truth, is meant the Gospel, in opposition to the law; which is called grace, because it is a declaration of the love, and grace, of God to men; it ascribes salvation, in all the parts of it, to the free grace and favour of God; and is the means of implanting and increasing grace in the hearts of men. And "truth", not only because it contains truth, and nothing but truth, it coming from the God of truth; and the substance of it being Christ, who is the truth; and being revealed, applied, and led into by the Spirit of truth; but because it is the truth of the types, and the substance of the shadows of the law: or these two may mean distinct things; grace may design all the blessings of grace which are in Christ, and come by him; and truth, the promises, and the fulfilment of them, which are all yea, and amen, in Christ: and when these are said to be by him, the meaning is, not that they are by him, as an instrument, but as the author of them; for Christ is the author of the Gospel, and the fulfiller of the promises, and the giver of all grace; which shows the superior excellency of Christ to Moses, and to all men, and even to angels also.
John 1:18
Ver. 18. No man hath seen God at any time,.... That is, God the Father, whose voice was never heard, nor his shape seen by angels or men; for though Jacob, Moses, the elders of Israel, Manoah, and his wife, are said to see God, and Job expected to see him with his bodily eyes, and the saints will see him as he is, in which will lie their great happiness; yet all seems to be understood of the second person, who frequently appeared to the Old Testament saints, in an human form, and will be seen by the saints in heaven, in his real human nature; or of God in and by him: for the essence of God is invisible, and not to be seen with the eyes of the body; nor indeed with the eyes of the understanding, so as to comprehend it; nor immediately, but through, and by certain means: God is seen in the works of creation and providence, in the promises, and in his ordinances; but above all, in Christ the brightness of his glory, and the express image of his person: this may chiefly intend here, man's not knowing any thing of God in a spiritual and saving way, but in and by Christ; since it follows,
the only begotten Son; the word that was with God in the beginning. The Jerusalem Targum on Ge 3:22 says almost the same of the word of the Lord, as here, where it introduces him saying,
"the word of the Lord God said, lo, the man whom I created, the only one in my world, even as I am, ydyxy, "the only one", (or, as the word is sometimes rendered, "the only begotten",) in the highest heavens.''
And to the same purpose the Targum of Jonathan, and also Jarchi, on the same place. The Syriac version here renders it, "the only begotten, God which is in the bosom of the Father"; clearly showing, that he is the only begotten, as he is God: the phrase,
which is in the bosom of the Father, denotes unity of nature, and essence, in the Father and Son; their distinct personality; strong love, and affection between them; the Son's acquaintance with his Father's secrets; his being at that time, as the Son of God, in the bosom of his Father, when here on earth, as the son of man; and which qualified him to make the declaration of him:
he hath declared him. The Persic and Ethiopic versions further add, "to us"; he has clearly and fully declared his nature, perfections, purposes, promises, counsels, covenant, word, and works; his thoughts and schemes of grace; his love and favour to the sons of men; his mind and will concerning the salvation of his people: he has made, and delivered a fuller revelation of these things, than ever was yet; and to which no other revelation in the present state of things will be added. Somewhat like this the Jews {n} say of the Messiah;
"there is none that can declare the name of his Father, and that knows him; but this is hid from the eyes of the multitude, until he comes, whdygyw, "and he shall declare him".''
He is come, and has declared him: so Philo speaks of the "Logos", or word, as the interpreter of the mind of God, and a teacher of men {o}.
{n} R. Moses Haddarsan in Psal. 85. 11. apud Galatin. de Arcan, Cathol. ver. l. 8. c. 2. {o} De nominum mutat. p. 1047.
John 1:19
Ver. 19. And this is the record of John,.... The evangelist proceeds to give a large, and full account of the testimony John the Baptist bore to Christ, which he had hinted at before, and had signified was his work, and office, and the end of his being sent.
When the Jews sent priests and Levites from Jerusalem, to ask him, who art thou? The Jews that sent were the great sanhedrim that sat at Jerusalem, whose business it was to inquire into, examine, and try prophets, whether true or false {p}; and John appearing as a prophet, and being so esteemed by the people, they deputed messengers to him to interrogate him, and know who he was. The persons sent were very likely of their own body, since priests and Levites were in that council. For it is said {q},
"they do not constitute, or appoint in the sanhedrim but priests, Levites, and Israelites, who have their genealogies---and it is commanded, that there should be in the great sanhedrim priests and Levites, as it is said,
De 17:9 "and thou shalt come unto the priests, the Levites", &c. and if they are not to be found, though they are all Israelites, (not of the tribe of Levi,) it is right.''
Such a sanhedrim is a lawful one; but priests and Levites, if such could be found, that had proper qualifications, were to be admitted in the first place. A message from so august an assembly, at so great a distance, (for Jordan was a day's journey distant from Jerusalem {r}; according to Josephus {s}, it was 210 furlongs, or 26 miles and a quarter,) and by the hands of persons of such character and figure, was doing John a great deal of honour, and serves to make his testimony of Christ the more public and remarkable; and it also shows what a noise John's ministry and baptism made among the Jews, that it even reached Jerusalem, and the great council of the nation; and likewise the question put to him, which by John's answer seems to intimate as if it was thought he was the Messiah, shows the opinion that was entertained of him, and even the sanhedrim might not be without thoughts this way: and the question they put by their messengers might not be, as some have thought, to ensnare John, nor out of disrespect to Jesus, who, as yet, was not made manifest; but might be in good earnest, having, from many circumstances, reason to think there might be something in the people's opinion of him; since, though the government was not wholly departed from Judah, yet they could not but observe it was going away apace, an Idumean having been upon the throne for some years, placed there by the Roman senate; and now the government was divided among his sons by the same order; Daniel's weeks they could not but see were just accomplishing; and besides, from the uncommon appearance John made, the austerity of his life; the doctrine of remission of sins he preached, and the new ordinance of baptism he administered, they might be ready to conclude he was the person.
{p} Misn. Sanhedrin, c. 1. sect. 5. {q} Maimon. Hilch. Sanhedrin, c. 2. sect. 1, 2. {r} Misna Maaser Sheni, c. 5. sect. 2. Juchasin, fol. 65. 2. Jarchi in Isa. xxiv. 16. {s} De Bello Jud. l. 5. c. 4.
John 1:20
Ver. 20. And he confessed, and denied not,.... He freely, and without any reserve, declared, and in the plainest and strongest terms professed to the messengers before all the people, that he was not the Messiah; nor did he retract his confession, or draw in his words again, or drop any thing that looked doubtful or suspicious;
but confessed, I am not the Christ: he stood to it, and insisted on it, that he was not that illustrious person; nor had they any reason to entertain such an opinion of him; nor would he have them do so; they might assure themselves he was not Christ.
John 1:21
Ver. 21. And they asked him, what then? art thou Elias?.... Elijah, the prophet; the Tishbite, as Nonnus in his paraphrase expresses it; who was translated, soul and body, to heaven: the Jews had a notion that that prophet would come in person a little before the coming of the Messiah; See Gill on "Mt 17:10" wherefore these messengers inquire, that since he had so fully satisfied them that he was not the Messiah, that he would as ingenuously answer to this question, if he was Elias, or not:
and he saith, I am not; that is, he was not Elijah the prophet that lived in Ahab's time, and was called the Tishbite; for John's answer is to the intention of their question, and their own meaning in it, and is no contradiction to what Christ says of him, Mt 11:14 that he was the Elias that was to come; for he was the person meant by him in Mal 4:5 though not in the sense the Jews understood it; nor is it any contradiction to what the angel said to Zacharias, Lu 1:17 for he does not say that John should come in the body, but in the power and spirit of Elias; See Gill on "Mt 11:14".
Art thou that prophet? Jeremiah, whom some of the Jews {t} have thought to be the prophet Moses spoke of, in De 18:15 and expected that he would appear about the times of the Messiah; see Mt 16:14 or any one of the ancient prophets risen from the dead, which they also had a notion of, Lu 9:8 or, as it may be rendered, "art thou a prophet?" for prophecy had long ceased with them:
and he answered, no; he was not Jeremiah, nor any one of the old prophets risen from the dead, nor a prophet in the sense they meant: he was not like one of the prophets of the Old Testament; he was a prophet, and more than a prophet, as Christ says, Mt 11:9 yet not such a prophet as they were; his prophesying lay not so much in predicting future events, as in pointing out Christ, and preaching the doctrine of the remission of sins by him.
{t} Baal Hatturim in Deut. xviii. 15. Tzeror Hammor, fol. 127. 4. & 143. 4. Siphre in Jarchi in Jer. i. 5.
John 1:22
Ver. 22. Then said they unto him, who art thou?.... Since, as yet, he had only answered in negatives, who he was not, that he was not the Christ, nor Elias, nor that prophet; they desire he would give them a positive account who he was:
that we may give answer to them that sent us; that their labour might not be in vain; that they might not come so far for nothing, without knowing who he was; and that they might be capable of giving an account of him to the sanhedrim:
what sayest thou of thyself? they insisted on it, that he would openly, and honestly declare who he was, and what was his office and business; that from his own mouth, and not from the opinion and conjectures of others, they might represent him in a true light to those who had deputed them on this errand.
John 1:23
Ver. 23. And he said, I am the voice of one crying in the wilderness,.... These words are cited by the other evangelists, and applied to John the Baptist; but then they are only to be considered as their citation, and as an application of them to him by them: but here they are used by John himself, who both expresses them, and interprets them of himself; and in which he was undoubtedly under the infallible direction of the blessed Spirit; and which confirms the sense of the evangelists, who apply the words to him. The Jews give a different interpretation of the words; though one of their celebrated commentators {u} owns, that the comforts spoken of in the preceding verses are what will be in the days of the King Messiah: one of them {w} interprets, "the voice", of the Holy Ghost; and so far it may be true, as John was filled with the Holy Ghost, and he spake by him in his ministry: and another {x}, of the resurrection of the dead, or the voice that will be heard then, which will be the voice of the archangel: though another of {y} them better explains it by, Myrvbmh Mh, "they are they that bring glad tidings", or good news; such are Gospel preachers; only it should have been in the singular number: for the text speaks but of one voice; of one person crying; and of John the Baptist, who brought the good news, and glad tidings, that the Messiah was coming, yea, that he was already come, and that the kingdom of heaven was at hand. The Hebrew writers generally understand the passage, of the return of the Jews from the Babylonish captivity, and of removing all obstructions in their way to Jerusalem; to which sense the Targum on the place inclines, which paraphrases it thus;
"the voice of him that crieth in the wilderness, prepare the way before the people of the Lord, make in the plain, paths before the congregation of our God:''
but not the people of the Lord, but the Lord himself, and not the congregation of God, but God himself is intended; whose ways were to be prepared, and made plain, even the King Messiah; which was to be done, and was done by his forerunner John the Baptist, who, with great modesty, expresses himself in the language of this Scripture, as being a prophecy of him: he was a "voice", but not a mere voice; nor was his ministry a mere voice of words, as the law was, but it was the sweet voice of the Gospel, proclaiming the coming of the Messiah; encouraging men to believe in him; calling them to evangelical repentance, and publishing remission of sins in the name of Christ, and pointing him out as the Lamb of God, which takes away the sin of the world: this voice was "crying"; it was not a still small voice, it was a very loud one; John lifted up his voice like a trumpet; he delivered himself with great zeal and fervency; and it was "in the wilderness" where this voice was heard, in the wilderness of Judea, as in Mt 3:1 where Jesus came preaching; the Ethiopic version renders the words, "I am the voice of one that goes about in the wilderness"; that is, in the several towns and villages which were in the wilderness, to whom John went and preached the Gospel: the Persic version reads, "I am the voice and cry which cometh out of the wilderness"; referring to the place where he was before he entered on his public ministry, and from whence he came; for he was in the deserts till the day of his showing unto Israel, Lu 1:80. The words this voice cried were,
make straight the way of the Lord; he called upon persons to reform their ways, and walk in the way of the Lord, to repent of their sins, believe in Christ, and submit to the ordinance of baptism: the Ethiopic version reads, "the way of God"; and such was the person he came to prepare the way for, even the Son of God, and who is truly and properly God,
as said the prophet Esaias, in Isa 40:3.
{u} Kimchi in Isa. xl. 1. {w} Jarchi in Isa xl. 3. {x} Zohar in Gen. fol. 70. 4. {y} Aben Ezra in Isa. ib.
John 1:24
Ver. 24. And they which were sent were of the Pharisees. Who were the straitest sect of religion among the Jews; were very zealous of the traditions of the elders, and professed an expectation of the Messiah; and were famous in the nation for their knowledge and learning, as well as for their devotion and sanctity: and many of them were in the sanhedrim, as appears from Joh 3:1,
See Gill on "Mt 3:7".
John 1:25
Ver. 25. And they asked him, and said unto him,.... They put a question, by saying to him,
why baptizest thou then, if thou be not that Christ, nor Elias, neither that prophet? since he denied that he was the Messiah, or Elias that was to come before the Messiah, according to the expectation of the Jews, or that prophet, or a prophet, they demand by what authority he introduced a new rite and ordinance among them, which they had never been used to; for though there were divers washings or baptisms among them, enjoined by the law of Moses in certain cases, and others which obtained by tradition, as the immersion of themselves after they had been at market, and of cups, pots, brazen vessels, and tables, yet nothing of this kind that John administered: and as for the baptism of proselytes, it seems to be of a later date than this, and had no manner of likeness to it. The ordinance John administered was such, as they apprehended that no one ought to practise, unless he was the Messiah, or his forerunner, or some eminent prophet; they insist upon it therefore, that since he denied he was either of these, that he would show his credentials, and what commission he had from God to baptize; or they suggest he was liable to be called to an account by their sanhedrim, and be condemned as a false prophet, or an innovator in religious affairs. From hence it appears, that the Jews expected that baptism would be administered in the times of the Messiah, and his forerunner; but from whence they had this notion, it is not easy to say, whether from Zec 13:1 as Grotius, or from Eze 36:25 as Lightfoot; nor do they speak contemptibly of it, but rather consider it as a very solemn affair, to be performed only by great personages: and this may teach modern ones to think and speak more respectfully of this ordinance than they do, who have given themselves great liberties, and have treated it with much contempt and virulence; calling it by the names of uncleanness, abomination, filthy water, and a devoting of persons to Satan {z}: likewise, it is clear from hence, that they expected that this ordinance would be first administered by some person of very great note, either some very famous prophet, as Elias, whom they looked for before the coming of the Messiah, or else the Messiah himself, and not by a common teacher, or any ordinary person; wherefore this rite, as performed by John, could have no likeness with any thing that was in common use among them: besides, it was expressly done in the name of the Messiah, Ac 19:5 therefore they conclude he, or his forerunner, must be come; and that John must be one, or other of them, otherwise, why did he administer it? and it is also evident from hence, that no such practice had obtained before among them, or they would not have been alarmed at it, as they were; nor would they have troubled themselves to have sent after John, and inquire of him who he was, that should practise in this manner.
{z} Vet. Nizzachon, p. 56, 62, 64, 70, 74, 77, 148, 191, 193.
John 1:26
Ver. 26. John answered them, saying, I baptize with water,.... Or in water, so the Vulgate Latin, and all the Oriental versions render it. The sense of the answer is, that he indeed baptized persons in water, which was all that he could do, or pretended to do; and he owned, that this was a new rite, and that he was the administrator of a new ordinance; but he suggests, as may be supplied from Mt 3:11 that there was one at hand, and even now among them, that should baptize, and so it is read in one of Stephens's copies here, in the Holy Ghost, and in fire; and it was by his authority, by a commission he had received from him, that he baptized in water; and that his speedy manifestation and appearance as the Messiah, which would be confirmed by his power of baptizing in the Holy Ghost, and by his ministry and miracles, would be a sufficient vindication of his conduct, and support him in his administration of water baptism:
but there standeth one among you; or "hath stood", as the Vulgate Latin version renders it; referring, not to his being among them at twelve years of age, but a few days ago when he came to John to be baptized, and was baptized by him; for from Joh 1:29 it is plain he was not now, or "today", as Nounus expresses it, standing in the midst of them. The Ethiopic version renders it, there is one about to stand among you, as he did the next day: though the meaning of the phrase may only be, that he was then in being, and dwelt somewhere among them, and not that he was personally present at that time:
whom ye know not; neither from whence he is, nor who he is, or what is his work and office; neither the dignity of his person, nor the end of his coming into the world, nor the nature of his business in it.
John 1:27
Ver. 27. He it is who coming after me,.... Both into the world, and into the ministry of the word; for John was before Christ, in both these respects, though greatly behind him in others, and therefore he adds,
is preferred before me: being not only of a more excellent nature, the Son of God, and of an higher extract, the Lord from heaven; but in an higher office, and having greater gifts, and the Spirit of God without measure on him; and also being more followed by the people; for John decreased, but he increased: or rather the words may be rendered, who was before me; being the eternal Son of God, whose goings forth were of old, from everlasting; who was set up from everlasting, from the beginning, or ever the earth was; the firstborn, or first bringer forth of every creature; and therefore must be before all things, which are created by him;
See Gill on "Joh 1:15".
Whose shoes latchet I am not worthy to unloose; which was one of the meanest services done by a servant to his master;
See Gill on "Mt 3:11".
John 1:28
Ver. 28. These things were done in Bethabara,.... That is, this testimony was bore by John; and this discourse passed between him and the Pharisees, at the place here mentioned; which was a passage over Jordan, where much people walked to go on the other side,
beyond Jordan; and where also John was baptizing; which brought a great concourse of people together: so that this witness was bore in a very public manner, and before a large number; and it is to this that Christ refers, in Joh 1:33 for this was so well known, that there was no hiding or denying it: the place where this conversation passed, is in the Vulgate Latin, and all the eastern versions; and in the Alexandrian copy, and many other copies, and so in Nonnus, called Bethany; but as De Dieu observes, Bethany was not beyond Jordan, nor in the wilderness of Judea, but near to Jerusalem, about two miles distant from it; nor was it situated by waters convenient for baptizing, unless they went to the brook Kidron, which indeed was not far from it; but it is clear from the history, that John was not so near Jerusalem; nor did that brook which might be forded over, continues the same learned author, seem fit and proper enough, `"mergendis baptizandorum corporibus", for plunging the bodies of those that were to be baptized'; wherefore he rightly concludes, that either this reading is an error, or there was another Bethany near Jordan: Bethabara signifies "the house of passage", and is thought to be the place where the Israelites passed over Jordan, to go into the land of Canaan, Jos 3:16. And which, as it must be a very convenient place for the administration of baptism by immersion, used by John, so it was very significant of the use of this ordinance; which is, as it were, the passage, or entrance, into the Gospel church state; for persons ought first to be baptized, and then be admitted into a Gospel church, according to the example of the primitive Christians, Ac 2:41 but whether there was a place of this name, where the Israelites went over Jordan, is not certain; and if there was, it does not seem so likely to be the place here designed, since that was right over against Jericho; whereas this seems to be rather further off, and over against Galilee: there were several passages of Jordan, Jud 12:5. There was a bridge over it, between the lake of Samochon and Gennesaret, now called Jacob's bridge, where Jacob is supposed to have wrestled with the angel, and to have met with his brother Esau; and there was another over it at Chainmath, near Tiberias, and in other places: and it might be at one of these passages, by which they went over into Galilee, that John pitched upon to continue preaching and baptizing at; partly because of the number of people that went over, to whom he had the opportunity of preaching; and partly, for the sake of baptizing those who became proper subjects of that ordinance through his ministry. Some have thought, that this place is the same with Bethbarah, in Jud 7:24, which was either in the tribe of Ephraim or of Manasseh, and not far from the parts where this place must be, but was on this side Jordan; and so Beza says the words should be rendered; and those who came to John at Jordan, are not said to pass over that river: others are of opinion, that Bethabara is the same with Betharabah, Jos 15:6, since this is called Bethabara by the Septuagint, in Jos 18:22. However, be it what place soever, and wheresoever, it was no doubt very proper for John's purpose; and therefore he chose it, and for a while continued at it: and here, says Jerom {a}
"to this day many of the brethren, that is, of the number of believers, desiring there to be born again, are baptized in the vital stream;''
such veneration had they for the place where John first baptized: Origen says {b}, that in his time it was said, that Bethabara was showed by the banks of Jordan, where they report John baptized.
{a} De Locis Hebraicis, fol. 89. L. {b} Comment in Joannemo, Tom. 8. p. 131.
John 1:29
Ver. 29. The next day John seeth Jesus coming unto him,.... Not to be baptized, for he had been baptized before by him. This seems to have been after Christ had been forty days in the wilderness, from whence he now returned, and came to attend on John's ministry; both to do honour to him, and that he might be made manifest by him; and this was the day after John had bore such a testimony concerning him, to the priests and Levites; and which Christ the omniscient God, knew full well, and therefore came at this season, when the minds of the people were prepared by John's testimony, to expect and receive him: one part of the work of Elias, which the Jews assign unto him, and the precise time of his doing it, exactly agree with this account of John the Baptist; they say {c}, that his work is
"to bring to them (the Israelites) the good news of the coming of the Redeemer; and this shall be, dxa Mwy, "one day", before the coming of the, Messiah; and this is that which is written, "behold I will send you Elijah the prophet, before the coming of the great and dreadful day of the Lord". Mal 4:5.''
For John, the day before Christ Lord, came to him, had signified to the priests and Levites, that the Messiah was already come; and now on the day following, seeing him, pointed as with his finger to him,
and saith, behold the Lamb of God, which taketh away the sin of the world: he calls him a "lamb", either with respect to any lamb in common, for his harmlessness and innocence; for his meekness and humility; for his patience; and for his usefulness, both for food and clothing, in a spiritual sense; as well as for his being to be a sacrifice for the sins of his people: or else with respect to the lambs that were offered in sacrifice, under the legal dispensation; and that either to the passover lamb, or rather to the lambs of the daily sacrifice, that were offered morning and evening; since the account of them best agrees with what is said of this Lamb of God, who was slain in type, in the morning of the world, or from the foundation of the world; and actually in the evening of the world, or in the end of it; and who has a continued virtue to take away the sins of his people, from the beginning, to the end of the world; and their sins, both of the day and night, or which are committed every day: for as they are daily committed, there is need of the daily application of the blood and sacrifice of Christ, to remove them; or of continual looking unto him by faith, whose blood has a continual virtue, to cleanse from all sin: the Jewish doctors say {d}, that
"the morning daily sacrifice made atonement for the iniquities done in the night; and the evening sacrifice made atonement for the iniquities that were by day:''
and in various things they were typical of Christ, as that they were lambs of the first year, which may denote the weakness of the human nature of Christ, which had all the sinless infirmities of it; they, were also without spot, signifying the purity of Christ's human nature, who was holy and harmless, a lamb without spot and blemish; these were offered as a sacrifice, and for the children of Israel only, as Christ has given himself an offering and a sacrifice to God, both in soul and body, for the sins of the mystical Israel of God, the Israel whom God has chosen for himself, whether Jews or Gentiles; for Christ is the propitiation for the sins of both: and these were offered daily, morning and evening; and though Christ was but once offered, otherwise he must have often suffered; yet as he has by one offering put away sin for ever, so there is a perpetual virtue in his sacrifice to take it away, and there is a constant application of it for that purpose; to which may be added, that these lambs were offered with fine flour, oil and wine, for a sweet savour to the Lord; denoting the acceptableness of the sacrifice of Christ to his Father, to whom it is for a sweet smelling savour, Eph 5:2. And Christ is styled the Lamb "of God", in allusion to the same, whom the Cabalistic Jews {e} call the secret of the mystery, and anmxr yvbk, "the Lambs of God"; because God has a special property in him; he is his own Son; and because he is of his providing and appointing, as a sacrifice for sin, and is acceptable to him as such; and to distinguish him from all other lambs; and to give him the preference, since he does that which they could not do, "taketh away the sin of the world": by the "sin of the world", is not meant the sin, or sins of every individual person in the world; for some die in their sins, and their sins go before hand to judgment, and they go into everlasting punishment for them; which could not be, if Christ took them away: rather, the sin which is common to the whole world, namely: original sin; but then it must be observed, that this is not the only sin Christ takes away; for he also takes away actual sins; and the Arabic and Ethiopic versions read in the plural, "the sins of the world"; and also that this he takes away, only with respect the elect; wherefore they are the persons intended by the world, as in Joh 6:33, whose sin, or sins, Christ takes away: and a peculiar regard seems to be had to the elect among the Gentiles, who are called the world, in distinction from the Jews, as in Joh 3:16, and the rather, since the lambs of the daily sacrifice, to which the allusion is, were only offered for the sins of the Jews: but John here signifies, that the Lamb of God he pointed at, and which was the antitype of these lambs, not only took away the sins of God's people among the Jews, but the sins of such of them also as were among the Gentiles; and this seems to me to be the true sense of the passage. The phrase "taking away sin", signifies a taking it up, as Christ did; he took it voluntarily upon himself, and became responsible to divine justice for it; and also a bearing and carrying it, for taking it upon himself, he bore it in his own body on the tree, and carried it away, as the scape goat did under the law; and so likewise a taking it quite away: Christ has removed it as far as the east is from the west, out of sight, so as never to be seen any more; he has destroyed, abolished, and made an utter end of it: and this is expressed in the present tense, "taketh away": to denote the continued virtue of Christ's sacrifice to take away sin, and the constant efficacy of his blood to cleanse from it, and the daily application of it to the consciences of his people; and which is owing to the dignity of his person, as the Son of God; and to his continual and powerful mediation and intercession: this must be a great relief to minds afflicted with the continual ebullitions of sin, which is taken away by the Lamb of God, as fast as it rises; and who, for that purpose, are called to "behold", and wonder at, the love and grace of Christ, in taking up, bearing, and taking away sin; and to look to him by faith continually, for everlasting salvation; and love him, and give him the honour of it, and glorify him for it.
{c} R. Abraham ben David in Misn. Ediot, c. 8. sect. 7. {d} R. Menachem, fol. 115. apud Ainsworth, in Exod. xxix. 39. {e} Raya Mehimna, in Zohar in Lev. fol. 33. 2.
John 1:30
Ver. 30. This is he, of whom it is said,.... Either the day before, as in Joh 1:27, or some time before that, Joh 1:15, when he first began to baptize, even before Christ came to be baptized by him, and before he personally knew him; see Mt 3:11.
After me cometh a man; not a mere man, but the man God's fellow: and this is said, not because he was now a grown man, or to show the truth of his human nature; but seems to be a common Hebraism, and is all one as if it had been said, "after me cometh one", or a certain person: for the sense of this phrase, and what follows,
see Gill "Joh 1:15".
John 1:31
Ver. 31. And I knew him not,.... Ommasin, "by sight", as Nonnus paraphrases it; personally he had never seen him, nor had had any conversation and familiarity with him; for though they were related to each other, yet lived at such a distance, as not to know one another, or have a correspondence with each other: John was in the deserts, until the day of his showing unto Israel; and Christ dwelt with his parents at Nazareth, in a very mean and obscure manner, till he came from thence to Jordan to John, to be baptized by him; and which was the first interview they had: and this was so ordered by providence, as also this is said by John, lest it should be thought, that the testimony he bore to Jesus, and the high commendation he gave of him, arose from the relation between them; or from a confederacy and compact they had entered into:
but that he should be made manifest to Israel; who had been for many years hid in Galilee, an obscure part of the world: and though he had been known to Joseph and Mary, and to Zacharias and Elisabeth, and to Simeon and Anna; yet he was not made manifest to the people of Israel in common; nor did they know that the Messiah was come: but that he might be known:
therefore am I come baptizing with water; or in water, as before: for by administering this new ordinance, the people were naturally put upon inquiry after the Messiah, whether come, and where he was, since such a new rite was introduced; and besides, John, when he baptized any, he exhorted them to believe on him, which should come after him, that is, on Christ Jesus; and moreover, by Christ's coming to his baptism, he came to have a personal knowledge of him himself, and so was capable of pointing him out, and making him manifest to others, as he did.
John 1:32
Ver. 32. And John bare record,.... The same day that he said the above things, and at the same time:
saying, I saw the Spirit; that is, of God, as is said in Mt 3:16 and which Nonnus here expresses; and the Ethiopic version reads, "the Holy Ghost",
descending from heaven like a dove; at the time of his baptism;
see Gill "Mt 3:16".
And it abode upon him; for some time; so long as that John had a full sight of it, and so was capable of giving a perfect account of it, and bearing a certain and distinct testimony to it.
John 1:33
Ver. 33. And I knew him not,.... That is, before he came to be baptized by him; when it was secretly suggested to him who he was, and the following signal was given him, to confirm him in it:
but he that sent me to baptize with water; or "in water"; that is, God; for John's mission was from God, as in Joh 1:6, and his baptism from heaven; he had a divine warrant and commission for what he did:
the same said unto me; either by an articulate voice, or by a divine impulse on his mind, or by the revelation of the Spirit:
upon whom thou shalt see the Spirit descending and remaining on him,
the same is he which baptizeth with the Holy Ghost; that is, the Messiah; See Gill on "Mt 3:11",
See Gill on "Mt 3:16".
John 1:34
Ver. 34. And I saw,.... The Spirit descending from heaven as a dove, and lighting upon Jesus, and remaining some time on him; this he saw with his bodily eyes:
and bore record; at the same time, before all the people that were with him, when he baptized Jesus:
that this is the Son of God; the natural, essential, and eternal Son of God; who being sent in the fulness of time, had assumed an human nature, in which he became subject to all ordinances, and had the Spirit without measure bestowed on him; and which was an evidence who he was, and of what he came about.
John 1:35
Ver. 35. Again, the next day after,.... The third day from the priests and Levites having been with John, to know who he was. The Syriac, Arabic, and Persic versions, leave out the word "again":
John stood, and two of his disciples; one of these was Andrew, Simon Peter's brother, as appears from Joh 1:40 and very likely the other was the Evangelist John, the writer of this Gospel, who always chooses to conceal himself. John the Baptist stood, and these disciples by him, in some certain place near Jordan, where he was preaching and baptizing.
John 1:36
Ver. 36. And looking upon Jesus as he walked,.... Either by them; or as he was going from them to his lodgings; it being toward the close of the day, when John had finished his work for that day, and the people were departing home: John fixed his eyes intently on Christ, with great pleasure and delight, and pointing at him,
he saith, behold the Lamb of God; as in Joh 1:29, where it is added, "which taketh away the sin of the world"; and which the Ethiopic version subjoins here.
John 1:37
Ver. 37. And the two disciples heard him speak,.... The above words, and took notice of them; faith in Christ came by hearing them; they reached their hearts, and they found their affections, and the desires of their souls, to be after Christ:
and they followed Jesus; left their master, and went after him, in order to get some acquaintance with him, and receive some instructions from him.
John 1:38
Ver. 38. Then Jesus turned, and saw them following,.... That is, "him", as the Vulgate Latin, and all the Oriental versions add: he saw by their walk, and by their countenances, that they were following him; and which he knew before he turned himself: he knew what John had said, and what an effect it had upon these disciples, and what was working in their hearts, and how desirous they were of coming up to him, and conversing with him; and therefore he turned himself, that they might have an opportunity of speaking to him; or rather, in order to speak to them first, as he did:
and saith unto them, what seek ye? This he said, not as ignorant of whom, and what they were seeking, and desirous; but to encourage them to speak to him, which, through fear and bashfulness, they might be backward to do; and therefore, he who will not break the bruised reed, nor quench the smoking flax, but cherishes and encourages the first motions of grace, begins first with them, and treats them in a free and familiar manner; thereby to animate and engage them to use freedom with him, and which end was answered:
they said unto him, Rabbi; a title which now began to be in much use with the Jews, and which they gave to their celebrated doctors; and these disciples of John, observing how magnificently their master spoke of Jesus, in great reverence to him, addressed him under this character; See Gill on "Mt 23:7";
which is to say, being interpreted, master. These are the words of the evangelist, interpreting the word "Rabbi", and not of the disciples, and are left out in the Syriac and Persic versions, who, for "Rabbi", read "our master", or our "Rabbi"; being said by both the disciples, or by one in the name of both, putting the following question:
where dwellest thou? signifying, that that was not a proper place, in the public way, to enter into a conversation with him, and acquaint him with what they were desirous of; but should be glad to know where he lodged, that they might wait upon him there, either then, or on the morrow, or at any convenient time.
John 1:39
Ver. 39. He saith unto them, come and see,.... He gave them an invitation, to go along with him directly, and see with their own eyes, where he dwelt, and there and then converse with him, and at any other time; to which they had a hearty welcome:
they came and saw where he dwelt; they accepted of the invitation, and went along with him immediately, and saw, and took notice of the place where he had lodgings, that they might know it, and find it another time; which Dr. Lightfoot conjectures was at Capernaum, which is very probable; since that was his own city, where he paid tribute, where he frequently resorted, and was on the banks of Jordan, near the lake of Gennesaret; and these disciples were Galilaeans:
and abode with him that day; the remaining part of the day, which they spent in delightful conversation with him; by which they knew that he was the Messiah; at least they were better instructed in this matter, and more confirmed in it. The Arabic version renders it, "they remained with him that his own day"; and Dr. Lightfoot thinks the next day is meant, and that it was the sabbath day, which they kept with him in private devotion and conference:
for it was about the tenth hour; which, according to the Roman way of reckoning, must be ten o'clock in the morning; so that there was a considerable part of the day before them; but according to the Jewish way of reckoning, who reckon twelve hours to a day, it must be four o'clock in the afternoon, when there were but two hours to night: and this being; about the time when the lamb of the daily sacrifice of the evening was offered up, very seasonably did John point unto them, at this time, Christ the Lamb of God, the antitype of that sacrifice; for the daily evening sacrifice was slain at eight and a half, and was offered at nine and a half {f}, or between the ninth and tenth hours of the day. The Ethiopic version renders it, "they remained with him that day unto the tenth hour".
{f} Misn. Pesachim, c. 5. sect. 1.
John 1:40
Ver. 40. One of the two which heard John [speak],.... The above things, concerning Jesus being the Lamb of God:
and followed him; that is, Jesus, as the Syriac and Arabic versions read; and the Persic version, Christ: and the Ethiopic version, "the Lord Jesus"; for not John, but Jesus they followed:
was Andrew, Simon Peter's brother: see Mt 4:18 the other, as before observed, might be the writer of this Gospel.
John 1:41
Ver. 41. He first findeth his own brother Simon,.... Either before the other disciple, or before he found any other person: after he and the other disciple departed from Christ, being affected with the grace bestowed upon him, and his heart warm with the conversation he had had with him, and transported with joy at finding the Messiah, goes in all haste in search of his relations, friends, and acquaintance, to communicate what he had seen and heard, in order to bring them to the knowledge of the same; for such is the nature of grace, it is very communicative, and those that have it, are very desirous that all others should be partakers of it: and the first person he lighted on was Simon, who was afterwards called Peter, who was his own brother; not a brother-in-law, but his own brother, by father and mother's side, and so dear unto him by the ties of nature and blood:
and saith unto him; with all eagerness imaginable, and in a rapture of joy:
we have found the Messias; I, and a fellow disciple have had the Messiah, so often foretold by the prophets, and so long expected by our fathers, pointed out to us; and we have followed him, and have had conversation with him, and are well assured he is that illustrious person:
which is, being interpreted, the Christ; which, as in Joh 1:38, are the words of the evangelist, and not Andrew, and are therefore left out in the Syriac version; the word Messiah needing no interpretation in that language, and which was the language in which Andrew spoke. This name, Messiah, was well known among the Jews, for that who was promised, and they expected as a Saviour and Redeemer; though it is not very often mentioned in the books of the Old Testament, chiefly in the following places, Ps 2:2; but is very much used in the Chaldee paraphrases: Elias Levita {g} says, he found it in more than fifty verses; and Buxtorf {h} has added others to them, and the word appears in "seventy one" places, which he takes notice of, and are worthy of regard; for they show the sense of the ancient synagogue, concerning the passages of the Old Testament, respecting the Messiah: this Hebrew word is interpreted by the Greek word, "Christ"; and both signify "anointed", and well agree with the person to whom they belong, to which there is an allusion in So 1:3, "thy name is as ointment poured forth": he is so called, because he was anointed from everlasting, to be prophet, priest, and king; see Ps 2:6 Pr 8:22, and he was anointed as man, with the oil of gladness, with the graces of the Spirit, without measure, Ps 45:7. And it is from him the saints receive the anointing, or grace in measure; and are from him called Christians, and are really anointed ones; see 1Jo 2:27, hence it is a name precious to the saints, and savoury to them. These words were delivered by Andrew, in a very exulting strain, expressing great joy; as indeed what can be greater joy to a sensible soul, than to find Christ? which in a spiritual sense, is to have a clear sight of him by faith, to go unto him, and lay hold on him, as the only Saviour and Redeemer: who is to be found in the Scriptures of truth, which testify of him; in the promises of grace, which are full of him and in the Gospel, of which he is the sum and substance; and in the ordinances of it, where he shows himself; for he is not to be found by the light of nature, or by carnal reason, nor by the law of Moses, but by means of the Gospel, and the Spirit of God attending that, as a spirit of wisdom and revelation, in the knowledge of him: and happy are those souls that find Christ under his direction; for they find life, spiritual and eternal, in him; a justifying righteousness; free and full pardon of their sins; spiritual food for their souls; and peace, comfort, joy, and rest, and eternal glory: wherefore this must needs be matter of joy unto them, since such a finding is a rich one, a pearl of great price, riches durable and unsearchable; and which a man that has found, would not part with for all the world; but parts with all he has for it; and is what can never be lost again; and, particularly to two sorts of persons, finding Christ must give a peculiar pleasure, and an inexpressible joy; to such as are under a sense of sin and damnation, and to such who have been under desertion. The phrase of "finding" a person, twice used in this text, and hereafter in some following verses, is frequent in Talmudic and Rabbinic writings; as
"he went, brl hyxkva, "and found him with Rab" {i}.''
{g} Prefat ad Methurgemen, & in voce xvm. {h} Lexicon Talmud p. 1268. {i} T. Bab. Sabbat, fol. 108. 1. Zohar in Lev. fol. 15. 3.
John 1:42
Ver. 42. And he brought him to Jesus,.... That is, Andrew brought his brother Simon to Jesus; he persuaded him to go along with him, and showed him where he was; which discovered great zeal for Christ, being desirous of, gaining souls unto him; and great affection to his brother, being heartily concerned that he might know Christ, as well as he; nor did he choose that he should take up with the bare account that he gave of him, but would have him go to him himself, that he might be personally acquainted with him, and instructed by him: and this also shows the readiness and willingness of Simon, to see and hear Christ himself, and not sit down contented with the bare relation his brother gave: no doubt he found his heart stirred up within him, and the desires of his soul going after Christ; and therefore he at once rose up and went with Andrew to him; and thus one person may be the means of bringing another to Christ: and it may be observed, that Peter was not the first of the apostles that was called by Christ, or first knew him; Andrew was before him, and the means of bringing him into an acquaintance with him; had it been the reverse, the Papists would have improved it in favour of Peter, as the prince of the apostles: this clause is omitted in the Persic version.
And when Jesus beheld him; as he was coming, or come to him: he had beheld him before in the glass of his Father's purposes and decrees; he had viewed him in his blood, and said unto him, live; and he now looked upon him with a look of love, of complacency, and delight:
he said, thou art Simon, the son of Jona; thy name is Simon, and thy father's name is Jona: he knew both their names, though he might have never seen their faces, nor heard of them: this he said to give Simon a testimony of his omniscience; and which, no doubt, must strike him at once. Simon, or Simeon, was a common name among the Jews, being the name of one of the twelve patriarchs;
See Gill on "Mt 10:2"; and so likewise was Jona, being the name of a prophet of theirs; See Gill on "Mt 16:17"; and inasmuch as the prophet Jonah was of Gathhepher in Zebulun, which was in Galilee;
See Gill on "Joh 7:52"; this might be a common name among the Galilaeans; so that there seems no reason why it should be thought to be the same with John, as the Ethiopic version reads it, and by way of interrogation, "art thou not Simon the son of John?"
Thou shall be called Cephas, which is, by interpretation, a stone; or Peter as it should rather be rendered; and as it is in the Vulgate Latin, and Ethiopic versions; and as "Cepha", or "Cephas", in the Syriac and Chaldee languages signifies a stone, or rock {k}, so does "Peter" in Greek: hence, the Syriac version here gives no interpretation of the word. Christ not only calls Simon by his present name, at first sight of him, but tells him what his future name should be; and which imports, not only that he should be a lively stone in the spiritual building, the church, but should have a considerable hand in that work, and abide firm and steadfast to Christ, and his interest, notwithstanding his fall; and continue constant and immoveable until death, as he did. The Jews also, in their writings, call him Simeon Kepha {l}.
{k} Vid. Targum in Psal. xl. 3. & Prov. xvii. 8. T. Bab. Ceritot, fol. 6. 1. & Gloss. in ib. Tzeror Hammor, fol. 63. 2. {l} Toldos Jesu, p. 20, 21, 22, 23.
John 1:43
Ver. 43. The day following,.... Not the day after John had pointed out Christ, as the Lamb of God, to two of his disciples; but the day after Simon had been with him, being brought by Andrew:
Jesus would go forth into Galilee; from whence he came to Jordan, to John, to be baptized by him; and which being done, and his temptations in the wilderness over, it was his will, resolution, and determination, to return to Galilee, the place of his education and conversation, till this time; and therefore chose to begin his ministry, and miracles, there, both to give honour to it, and to fulfil a prophecy in Isa 9:1; and besides this, he had doubtless another end in going thither: which was to call some other disciples that dwelt there:
and findeth Philip; as he was going to Galilee, or rather when in it; not by hap or chance; but knowing where he was, as the shepherd and bishop of souls, looked him up and found him out, and called him by his grace, and to be a disciple of his; See Gill on "Mt 10:3";
and saith unto him, follow me; leave thy friends, thy calling, and business, and become a disciple of mine: and such power went along with these words, that he at once left all, and followed Christ; as the other disciples, Peter, and Andrew, James, and John, and Matthew did, as is recorded of them, though not of this; but the following history makes it appear he did.
John 1:44
Ver. 44. Now Philip was of Bethsaida,.... A town on the lake of Gennesaret, afterwards made a city by Philip the tetrarch, and called Julias, after the name of Caesar's daughter {m}: it was a fishing town, and had its name from thence; and the disciples that were of it, were of this business:
the city of Andrew and Peter; or "Simon", as read the Syriac and Persic versions: three apostles were called out of this place, as mean, and wicked, as it was; see Mt 11:21; which was no small honour to it: it is a saying of the Jews {n}, that
"a man's place (his native place) does not honour him, but a man honours his place.''
This was the case here.
{m} Joseph. Antiqu. l. 18. c. 3. {n} T. Bab. Taanith, fol. 21. 2.
John 1:45
Ver. 45. Philip findeth Nathanael,.... Who was of Cana of Galilee,
Joh 21:2 and where, it is very likely, Philip found him; since we quickly read of Jesus, and his disciples being there. This man is thought, by some, to be the same with Bartholomew; and so he is called Bartholomew, in a Syriac dictionary {o}; and the rather, since he and Philip are always mentioned together in the account of the apostles, Mt 10:3. And certain it is, from the above mentioned place, that Nathanael was among the apostles after our Lord's resurrection; and it is highly probable was one of them? his name might be Nathanael bar Tholmai, the son of Tholmai, Ptolomy, or Tholomew. It is the same name with Nethaneel, and which is read Nathanael, as here, in:
"And of the sons of Phaisur; Elionas, Massias Israel, and Nathanael, and Ocidelus and Talsas.'' (1 Esdras 9:22)
and by the Septuagint on 1Ch 2:14
Ne 12:36; and signifies one given of God; and is the same with Theodore in Greek, and Adeodatus in Latin; a doctor of this name, R. Nathaniel, is mentioned in the Jewish writings {p}:
and saith unto him, we have found him of whom Moses, in the law, and the prophets, did write. He does not say, that he, and Andrew, and Simon, had found the Messiah; though he designs him by this circumlocution; Nathanael being, as is generally thought, a person well versed in the law, and the prophets, and so would at once know who Philip meant: for Moses, in the law, or Pentateuch, in the five books written by him, frequently speaks of the Messiah as the seed of the woman, that should break the serpent's head; as the seed of Abraham, in whom all nations should be blessed; and as the Shiloh to whom the gathering of the people should be; and as the great prophet, like to himself, God would raise up among the children of Israel, to whom they were to hearken: and as for the prophets, they wrote of his birth of a virgin; of the place of his birth, Bethlehem; of his sufferings, and the glory, that should follow; of his resurrection from the dead, his ascension to heaven, and session at the right hand of God; and of many things relating to his person, and office, and work. And Philip having given this general account of him, proceeds to name him particularly; and affirms him to be
Jesus of Nazareth, the son of Joseph; that his name was Jesus, which signifies a saviour; and answers to the promises, and prophecies, and character of him in the Old Testament; that he was of Nazareth, a place not above three hours walk from Cana, as Adrichomius says, where Philip and Nathanael were: Nazareth was the place where Christ had lived almost all his days hitherto, and therefore is said to be of it; though Bethlehem was the place of his birth, which Philip might not as yet know; as Capernaum afterwards was his city, or the more usual place of his residence: and that he was the son of Joseph; this Philip says, according to the common opinion of people, for he was supposed to be the son of Joseph; he having married his mother Mary.
{o} Bar Bahlui apud Castell Lex. Polyglott. col. 2437. {p} Pirke Eliezer, c. 48.
John 1:46
Ver. 46. And Nathanael said unto him,.... Taking notice of, and laying hold on what Philip said, that he was of Nazareth, which at once stumbled, and prejudiced him against Jesus being the Messiah; knowing very well that Bethlehem was to be the place of his birth:
can there any good thing come out of Nazareth? The whole country of Galilee was had in contempt with the Jews; but Nazareth was so mean a place, that it seems it was even despised by its neighbours, by the Galilaeans themselves; for Nathanael was a Galilean, that said these words. It was so miserable a place that he could hardly think that any sort of good thing, even any worldly good thing, could come from thence; and it was so wicked, as appears from their murderous designs upon our Lord, that he thought no good man could arise from hence; and still less, any prophet, any person of great note; and still least of all, that that good thing, or person, the Messiah, should spring from it: so that his objection, and prejudice, proceeded not only upon the oracle in Mic 5:2, which points out Bethlehem as the birthplace of the Messiah; but upon the wickedness, and meanness, and obscurity of Nazareth.
Philip saith unto him, come and see; who though he might not be master of this point, and knew not how to solve this difficulty, and remove this prejudice from Nathanael's mind, yet persuades him to go with him to Jesus; who, he doubted not, would give him full satisfaction in this, and all other points; and then it would most clearly appear to him, as it had done to him, that he was the true Messiah. The phrase, yzx at, "come, see", is often used in the book of Zohar {q}: so it is, and likewise, harw ab, "come and see", in the Talmudic writings {r}.
{q} In Gen. fol. 13. 1. & 14. 3. & 16. 1, 2. & in Exod. fol. 83. 4. & passim. {r} T. Bab. Taanith, fol. 8. 1. & 23. 2. & 24. 1. Kiddushin, fol. 20. 1. & 33. 1. & Sota, fol. 5. 1, 2. & passim.
John 1:47
Ver. 47. Jesus saw Nathanael coming to him,.... For notwithstanding his prejudices, he was a man of so much uprightness and honesty, that he thought Philip's request was very reasonable; and that it was but right, and fair, that he should see, and hear, and judge, for himself, whether the person Philip spoke of was the Messiah, or not; and therefore he came along with him; and as he was coming, Jesus saw him, who knew all that had passed between him and Philip:
and saith of him; to those that were standing by him, and in the hearing of Nathanael,
behold an Israelite indeed! a son of Israel, as the Syriac and Persic versions read; a true son of Jacob's; an honest, plain hearted man, like him; one that was an Israelite at heart; inwardly so; not one after the flesh only, but after the Spirit; see Ro 2:28; and which was a rare thing at that time; and therefore a note of admiration is prefixed to it; for all were not Israel, that were of Israel; and indeed but a very few then: and so,
larvy Nb, "a son of Israel", and rwmg larvy, "a perfect Israelite", are {s} said of such who have regard to the articles of the Jewish faith, though not even of the seed of Israel: it is added,
in whom there is no guile; not that he was without sin; nor is this said of him; nor was he in such sense without guile, as Christ himself was; but guile was not a governing sin in him: the course of his life, and conversation, was with great integrity, and uprightness, and without any prevailing hypocrisy and deceit, either to God, or men. This Christ said to show how much such a character is approved by him; and that he knew the secrets of men's hearts, and the inward frames of their minds.
{s} Addareth Eliahu apud Trigland de Sect. Karaeorum, c. 10. p. 175, 176.
John 1:48
Ver. 48. Nathanael saith unto him, whence knowest thou me?.... This he said as one surprised, that he, who was a stranger to him, should hit upon his general character, and describe the internal state and frame of his soul: this was more surprising to him, than if he had called him by his name Nathanael, as he did Simon; or had said what was the place, of his abode; Cana of Galilee; since this ordinarily was only to be observed, and learned, from a long and familiar acquaintance and conversation: by Nathanael's reply, it looks as if he had no doubt, or fears, about the character Christ gave him; but rather, that he believed it, as every good man must be conscious to himself of his own integrity; only it was amazing to him, how he should know it:
Jesus answered and said unto him; in order to satisfy him, how he could know this inward temper of his mind, and to give him some undeniable proofs of his omniscience, which he himself must acknowledge, being such as none but an all seeing eye could discover:
before that Philip called thee, when thou wast under the fig tree, I saw thee; in which words Christ gives two instances of his omniscience; the one is, that he knew Philip had called him; he was privy to all that passed between them, though they were alone, and the conversation was had in the most private manner. Christ knew what an account Philip had given of him, and what objection Nathanael had made; and what an invitation Philip had given him to go along with him to Christ, and judge for himself; which is here meant by calling him, and with which he complied: and the other is, that he saw him under the fig tree before that: he was sitting under it, as men in those countries used to do; see Mic 4:4, where he might be reading the Scriptures, and meditating upon them; and if, as some observe, he was reading, and thinking upon Jacob's dream, concerning the ladder which reached from earth to heaven, and on which he saw the angels of God ascending and descending, the words of Christ in Joh 1:51 must strike him with fresh surprise, and give him another convincing proof of his omniscience: or he might be praying here in secret, and so acted a different part from the generality, of religious men of that nation, who chose to pray in synagogues, and corners of the streets, that they might be seen; and likewise proved him to be what Christ had said of him, a true and rare Israelite, without guile and hypocrisy, which were so visible and prevailing among others. It was usual with the doctors to read, and study in the law, under fig trees, and sometimes, though rarely, to pray there. It is said {t},
"R. Jacob, and his companions, were "sitting", studying in the law, hnyat adx twxt, "under a certain fig tree".''
And the rule they give about praying, on, or under one, is thus {u}:
"he that prays on the top of an olive tree, or on the top of a "fig tree", or on any other trees, must come down, and "pray below".''
It is said of Nathanael, in the Syriac dictionary {x}; that his mother laid him under a fig tree, when the infants were slain, i.e. at Bethlehem; which, if it could be depended upon, must be to Nathanael a surprising and undeniable proof of the deity of Christ, and of his being the true Messiah; since, at that time, he was an infant of days himself, and was the person Herod was seeking to destroy, as the Messiah, and king of the Jews.
{t} T. Hieros. Beracot, fol. 5. 3. Vid. Shirhashirim Rabba, fol. 16. 4. {u} Ib col. 1. & T. Bab. Beracot, fol. 16. 1. {x} Bar Bahluli apud Castell. Lexic. Polyglott. col. 8437.
John 1:49
Ver. 49. Nathanael answered and saith unto him,.... Being fully convinced of his omniscience by these instances:
Rabbi; that is, master, as it is interpreted in Joh 1:38, and is not here, because it is there:
thou art the Son of God; not by creation, for this would be to say no more of him, than may be said of every man; nor by adoption, for in that sense Nathanael himself was a Son of God, and many others; nor on account of his wonderful incarnation, which, it is very likely, at this time Nathanael knew nothing of; nor by reason of his resurrection from the dead, which, as yet, was not, and still less might be known by this person; nor because of his office, as Mediator, for this is expressed in the next clause; but by nature, as being of the same essence, and possessed of the same perfections God is; and of which he was convinced by the instances he gave of his omniscience; for it was from hence, and no other consideration, that he concludes him to be the Son of God: wherefore this phrase must be understood of him, not as Mediator, but as a divine person; as the natural, essential, and eternal Son of God; and who is truly and properly God: he adds,
thou art the King of Israel; having in view, no doubt, the passage in Ps 2:6, where the characters of Son of God, and King of Zion, meet in the same person: not King of Israel, in a literal sense; though he was the son of David, and a descendant of his in a right line, and was of the royal line, and had a legal right to the throne of Israel; and Nathanael might have a view to this, being tinctured with the common national prejudice, that the Messiah would be a temporal prince: but his kingdom is not of this world; nor with observation; but is spiritual; and he is a King over Israel in a spiritual sense, even of saints, whether Jews or Gentiles: whom he conquers by his power, and rules in their hearts by his Spirit, and grace; and protects, and defends them from all their enemies.
John 1:50
Ver. 50. Jesus answered and said unto him,.... Not as reproving him for his faith, as if he was too credulous, and too easily gave into the belief of Christ, as the Son of God, and true Messiah, upon these single expressions of his; but as approving of it, and surprised at it:
because I said unto thee, I saw thee under the fig tree, believest thou? some read the words, not by way of interrogation, but as an assertion; "thou believest", or "hast believed", as the Vulgate Latin, Arabic, and Persic versions:
thou shall see greater things than these; meaning that he should have larger discoveries of his person, nature, and perfections, and should see things done by him, much more surprising than any thing he had seen yet; referring to the miracles of raising the dead, casting out devils, and healing all manner of diseases.
John 1:51
Ver. 51. And he saith unto him, verily, verily, I say unto you,.... Not only to Nathanael, but to the rest of the disciples that were then with him; and to show himself to be the "Amen", and faithful witness, as well as more strongly to asseverate what he was about to say, he doubles the expression:
hereafter you shall see heaven open; either in a literal sense, as it had been at his baptism; or, in a mystical sense, that there should be a clearer manifestation of heavenly truths made by his ministry; and that the way into the holiest of all should be made more manifest; and a more familiar intercourse he opened between God and his people; and also between angels and saints:
and the angels of God ascending and descending upon the son of man; or to the son of man, as the Syriac, Arabic, and Ethiopic versions render it; meaning himself in human nature; the second Adam, and seed of the woman; and is expressive both of the truth, and infirmity of that nature. Reference may here be had to the ladder Jacob dreamed of, in Ge 28:12, which was a representation of Christ, in his person, as God-man; who, as God, was in heaven, whilst he, as man, was on earth; and in his office, as Mediator between God and man, making peace between them both; and in the ministration of angels to him in person, and to his body the church. And it is observable, that some of the Jewish writers {y} understand the ascent, and descent of the angels, in Ge 28:12, to be, not upon the ladder, but upon Jacob; which makes the phrase there still more agreeable to this; and so they render wyle, in Ge 28:13, not "above it", but "above him". Or the, sense is, that there would be immediately made such clearer discoveries of his person, and grace by his ministry, and such miracles would be wrought by him in confirmation of it, that it would look as if heaven was open, and the angels of God were continually going to and fro, and bringing fresh messages, and performing miraculous operations; as if the whole host of them were constantly employed in such services: and this the rather seems to be the sense, since the next account we have, is, of the beginning of Christ's miracles to manifest forth his glory in Cana of Galilee, where Nathanael lived; and since the word, rendered "hereafter", signifies, "from henceforward"; or, as the Persic version renders it, "from this hour"; though the word is left out in the Vulgate Latin and Ethiopic versions.
{y} Bereshit Rabba, sect. 68. fol. 61. 2. & sect. 69. fol. 61. 3, 4.
John Gill's Exposition of the Entire Bible.
The plainest reason why the Son of God is called the
Word, seems to be, that as our words explain our minds to others,
so was the Son of God sent in order to reveal his Father's mind to
the world. What the evangelist says of Christ proves that he is God.
He asserts, His existence in the beginning; His coexistence with the
Father. The Word was with God. All things were made by him, and
not as an instrument. Without him was not any thing made that was
made, from the highest angel to the meanest worm. This shows
how well qualified he was for the work of our redemption and
salvation. The light of reason, as well as the life of sense, is derived
from him, and depends upon him. This eternal Word, this true Light
shines, but the darkness comprehends it not. Let us pray without
ceasing, that our eyes may be opened to behold this Light, that we
may walk in it; and thus be made wise unto salvation, by faith in
Jesus Christ.
The plainest reason why the Son of God is called the
Word, seems to be, that as our words explain our minds to others,
so was the Son of God sent in order to reveal his Father's mind to
the world. What the evangelist says of Christ proves that he is God.
This eternal Word, this true Light
shines, but the darkness comprehends it not. Let us pray without
ceasing, that our eyes may be opened to behold this Light, that we
may walk in it; and thus be made wise unto salvation, by faith in
Jesus Christ.
Sources: Matthew Henry; Gill's Exposition; Matthew Henry Concise
Commentary
Commentary