John 1 NLT
1 In the beginning the Word already
existed. The Word was with God, and the Word was God.
2 He existed in the beginning with
God.
3 God created everything through him, and
nothing was created except through him.
4 The Word gave life to everything that
was created, and his life brought light to everyone.
5 The light shines in the darkness, and
the darkness can never extinguish it.
6 God sent a man, John the Baptist,
7 to tell about the light so that everyone
might believe because of his testimony.
8 John himself was not the light; he was
simply a witness to tell about the light.
9 The one who is the true light, who gives
light to everyone, was coming into the world.
10 He came into the very world he created,
but the world didn’t recognize him.
11He came to his own people, and even they
rejected him.
12 But to all who believed him and accepted
him, he gave the right to become children of God.
13 They are reborn—not with a physical
birth resulting from human passion or plan, but a birth that comes from
God.
14 So the Word became human and made his
home among us. He was full of unfailing love and faithfulness. And we have seen
his glory, the glory of the Father’s one and only Son.
15John testified about him when he shouted to
the crowds, “This is the one I was talking about when I said, ‘Someone is
coming after me who is far greater than I am, for he existed long before
me.’”
16 From his abundance we have all received
one gracious blessing after another.
17 For the law was given through Moses, but
God’s unfailing love and faithfulness came through Jesus Christ.
18 No one has ever seen God. But the unique
One, who is himself God, is near to the Father’s heart. He has revealed God to
us.
19 This was John’s testimony when the
Jewish leaders sent priests and Temple assistants from Jerusalem to ask John,
“Who are you?”
20 He came right out and said, “I am not
the Messiah.”
21 “Well then, who are you?” they asked.
“Are you Elijah?” “No,” he replied. “Are you the Prophet we are expecting?”
“No.”
22“Then who are you? We need an answer for those
who sent us. What do you have to say about yourself?”
23 John replied in the words of the prophet
Isaiah: “I am a voice shouting in the wilderness, ‘Clear the way for the LORD
’s coming!’”
24 Then the Pharisees who had been
sent
25 asked him, “If you aren’t the Messiah or
Elijah or the Prophet, what right do you have to baptize?”
26 John told them, “I baptize with water,
but right here in the crowd is someone you do not recognize.
27 Though his ministry follows mine, I’m
not even worthy to be his slave and untie the straps of his sandal.”
28 This encounter took place in Bethany, an
area east of the Jordan River, where John was baptizing.
29 The next day John saw Jesus coming
toward him and said, “Look! The Lamb of God who takes away the sin of the
world!
30He is the one I was talking about when I said,
‘A man is coming after me who is far greater than I am, for he existed long
before me.’
31 I did not recognize him as the Messiah,
but I have been baptizing with water so that he might be revealed to
Israel.”
32 Then John testified, “I saw the Holy
Spirit descending like a dove from heaven and resting upon him.
33 I didn’t know he was the one, but when
God sent me to baptize with water, he told me, ‘The one on whom you see the
Spirit descend and rest is the one who will baptize with the Holy
Spirit.’
34 I saw this happen to Jesus, so I testify
that he is the Chosen One of God. ”
35 The following day John was again
standing with two of his disciples.
36 As Jesus walked by, John looked at him
and declared, “Look! There is the Lamb of God!”
37 When John’s two disciples heard this,
they followed Jesus.
38 Jesus looked around and saw them
following. “What do you want?” he asked them. They replied, “Rabbi” (which
means “Teacher”), “where are you staying?”
39 “Come and see,” he said. It was about
four o’clock in the afternoon when they went with him to the place where he was
staying, and they remained with him the rest of the day.
40 Andrew, Simon Peter’s brother, was one
of these men who heard what John said and then followed Jesus.
41 Andrew went to find his brother, Simon,
and told him, “We have found the Messiah” (which means “Christ” ).
42 Then Andrew brought Simon to meet Jesus.
Looking intently at Simon, Jesus said, “Your name is Simon, son of John—but you
will be called Cephas” (which means “Peter” ).
43 The next day Jesus decided to go to
Galilee. He found Philip and said to him, “Come, follow me.”
44 Philip was from Bethsaida, Andrew and
Peter’s hometown.
45 Philip went to look for Nathanael and
told him, “We have found the very person Moses and the prophets wrote about!
His name is Jesus, the son of Joseph from Nazareth.”
46 “Nazareth!” exclaimed Nathanael. “Can
anything good come from Nazareth?” “Come and see for yourself,” Philip
replied.
47 As they approached, Jesus said, “Now
here is a genuine son of Israel—a man of complete integrity.”
48 “How do you know about me?” Nathanael
asked. Jesus replied, “I could see you under the fig tree before Philip found
you.”
49 Then Nathanael exclaimed, “Rabbi, you
are the Son of God—the King of Israel!”
50 Jesus asked him, “Do you believe this
just because I told you I had seen you under the fig tree? You will see greater
things than this.”
51 Then he said, “I tell you the truth, you
will all see heaven open and the angels of God going up and down on the Son of
Man, the one who is the stairway between heaven and earth.”
John 1
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 (v. 1-5); and again (v. 10-14);
and again, (v. 16-18). II. The testimony of John Baptist concerning
him (v. 6-9, and v. 15);
but most fully and particularly (v. 19-37).
III. His own manifestation of himself to Andrew and Peter (v. 38-42),
to Philip and Nathanael (v. 43-51).
Verses 1-5 Austin says (de Civitate Dei, lib. 10,
cap9) that his friend Simplicius told him he had heard a Platonic philosopher
say that these first verses of St. John’s gospel wereworthy 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 Jn. 1:1 1 Jn. 5:7 ; Rev. 19:13 .
Yet some think that Christ is meant by the Word inActs. 20:32 ; Heb. 4:12 ; Lu. 1:2 .
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. 8:22 . There is nothing we are more sure of
than that we think, yet nothing we are more in the dark about
than how wethink; 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. 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. 1:2 ), and has directed us to hear
him, Mt. 17:5 . 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. 8:13 ),
the speaker of things hidden andstrange. He is the
Word speaking from God to us, and to God for us. John
Baptist wasthe 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. 90:2 ), Before the mountains were brought
forth. So Prov. 8:23 . 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
ofessence 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. 1:3 .
(2.) In respect of complacency and felicity. There was a
glory and happiness which Christ had with Godbefore the world was ch. 17:5 ),
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. 8:30 .
(3.) In respect ofcounsel and design. The mystery of man’s
redemption by this Word incarnate was hid in God before all
worlds, Eph. 3:9 . He that undertook to bring us to
God (1 Pt. 3:18 ) 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, Zec. 6:13 ; Mt. 11:27 .
He was by him as one brought up with him for this service, Prov. 8:30 .
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. 8:30 .
God made the world by a word (Ps. 33:6 )
and Christ was the Word. By him, not as a subordinate instrument, but
as a co-ordinate agent, God made the world (Heb. 1:2 ),
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. 3:4 .
The God of Israel often proved himself to be God with this, that he made
all things: Isa. 40:12, Isa. 40:28 Isa. 41:4 ;
and see Jer. 10:11, Jer. 10:12 .
[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. 1:20 ; Acts. 17:25 .
He is that Word by which man lives more than by bread, Mt. 4:4 .
(3.) Reasonable creatures have their lightfrom 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
useternal 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; seeRom. 1:19, Rom. 1:20 .
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 thislight, 2 Co. 3:13 .(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. 1:21, Rom. 1:28 .
The darkness of error and sin overpowered and quite eclipsed this light. God spoke once,
yea twice, but man perceived it not,Job. 33:14 .
[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.
Verses 6-14 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 signifiesgracious; 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. 3:1 . 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 Co. 1:6 1 Co. 2:1 .
Among the Gentiles, God indeed had not left himself without witness (Acts. 14:17 ),
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. 21:11, Isa. 21:12 .
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 throughhim 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 Jn. 5:9 .
See ch. 10:41 . 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. 19:3 . 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. 14:6 .
Like the sun which enlightens every man that will open his eyes, and receive
its light (Ps. 19:6 ), to which the preaching of the gospel is
compared. See Rom. 10:18 . Divine revelation is not now to be
confined, as it had been, to one people, but to be diffused to all
people, Mt. 5:15 . (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. 16:28 . 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. 17:11 . 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. 13:1 . 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 theopportunities 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 mannerhis 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
mightcommand 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 areChrist’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
wasglorious. 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,[1.] The true Christian’s description and property; and
that is, that he receives Christ, and believes on his
name; the latter explains the former. Note,First, To be a Christian
indeed is to believe on Christ’s name; it is to assent to
the gospel discovery, and consent to the gospel proposal, concerning
him. His name is the Word of God; the King of kings, the Lord
our righteousness; Jesus a Saviour. Now to believe on his
name is to acknowledge that he is what these great names bespeak him
to be, and toacquiesce in it, that he may be so to us.
Secondly, Believing in Christ’s name is receivinghim as a gift from
God. We must receive his doctrine as true and good; receive his law as just and
holy; receive his offers as kind and advantageous; and we must receive the
image of his grace, and impressions of his love, as the governing principle of
our affections and actions.[2.] The true Christian’s dignity and privilege are
twofold:—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. 3:26 .
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 Jn. 3:1. 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. 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 thefirst-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 thatrelative 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 Pt. 1:23 . 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. 5:3 ); but man sanctified and renewed does not
beget a son in thatlikeness. 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
ofblood, 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 behis. 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 Pt. 1:23 ), and to the Spirit of God as the great
and sole author. True believers are born of God, 1 Jn. 3:9 1 Jn. 5:1 .
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. 4:4 );
God manifested in the flesh, according to the faith and hope of holy
Job; Yet shall I see God in my flesh, Job. 19:26 .
Observe here,(1.) The human nature of Christ with which he was
veiled; and that expressed two ways.[1.] The word was made flesh.
Forasmuch as the children, who were to become the sons of God, were
partakers of flesh and blood, he also himself likewise took part of the
same, Heb. 2:14 . The Socinians agree that Christ is both
God and man, but they say that he was man, and was made a
God, as Moses (Ex. 7:1 ), directly contrary to John here, who saith, Theos en —He
was God, butsarxegeneto —He was made flesh. Compare v. 1with
this. This intimates not only that he was really and truly man, but that he
subjected himself to the miseries and calamities of the human nature. He was
made flesh, the meanest part of man. Flesh bespeaks manweak, and
he was crucified through weakness, 2 Co. 13:4 . Flesh bespeaks
man mortaland dying (Ps. 78:39 ),
and Christ was put to death in the flesh 1 Pt. 3:18 .
Nay, fleshbespeaks man tainted with sin (Gen. 6:3 ),
and Christ, though he was perfectly holy and harmless, yet appeared in the
likeness of sinful flesh (Rom. 8:3 ),
and was made sin for us, 2 Co. 5:21 .
When Adam had sinned, God said to him, Dust thou art; not only
because made out of the dust, but because by sin he was sunk into dust. His
fall did, somatoun ten psychen , turn him as it
were all into body, made him earthly; therefore he that was made a
curse for us was made flesh, and condemned sin in the
flesh, Rom. 8:3 . Wonder at this, that the eternal Word
should be made flesh, when flesh was come into such an ill name; that he who
made all things should himself be made flesh, one of the meanest
things, and submit to that from which he was at the greatest distance. The
voice that ushered in the gospel cried, All flesh is grass (Isa. 40:6 ),
to make the Redeemer’s love the more wonderful, who,
to redeem and save us, was made flesh, and withered as
grass; but the Word of the Lord, who was made flesh, endures
for ever; when made flesh, he ceased not to be the Word of God.[2.]
He dwelt among us, here in this lower world. Having taken upon him
the nature of man, he put himself into the place and condition of other men.
The Word might have been made flesh, and dwelt among the angels; but, having
taken a body of the same mould with ours, in it he came, and resided
in the same world with us. He dwelt among us, us worms of the earth,
us that he had no need of, us that he got nothing by, us that
were corrupt and depraved, and revolted from God. The Lord
God came and dwelt even among the rebellious, Ps. 68:18 .
He that had dwelt among angels, those noble and excellent beings, came and
dwelt among us that are ageneration of
vipers, us sinners, which was worse to him than David’s swelling
in Mesech and Kedar, or Ezekiel’s dwelling among scorpions, or the
church of Pergamus dwellingwhere Satan’s seat is. When we look upon
the upper world, the world of spirits, how mean and contemptible does this
flesh, this body, appear, which we carry about with us, and this world in which
our lot is cast, and how hard is it to a contemplative mind to be reconciled to
them! But that the eternal Word was made flesh, was clothed with a
body as we are, and dwelt in this world as we do, this has put an honour upon
them both, and should make us willing to abide in the flesh while God has any
work for us to do; for Christ dwelt in this lower world, bad as it is, till he
had finished what he had to do here,ch. 17:4 .
He dwelt among the Jews, that the scripture might be
fulfilled, He shall dwell in the tents of Shem, Gen. 9:27 .
And see Zec. 2:10 . Though the Jews were unkind to him, yet
he continued to dwell among them; though (as some of the ancient writers tell
us) he was invited to better treatment by Abgarus king of Edessa, yet he
removed not to any other nation. He dwelt among us. He was in the
world, not as a wayfaring man that tarries but for a night, but
he dwelt among us, made a long residence, the original word is
observable, eskenosen en hemin —he dwelt among us, he
dwelt as in a tabernacle,which intimates, First, That he
dwelt here in very mean circumstances, as shepherds that dwell in
tents. He did not dwell among us as in a palace, but as in
a tent; for he had not where to lay his head, and was always upon the
remove. Secondly, That his state here was a military state.
Soldiers dwell in tents; he had long since proclaimed war with
theseed of the serpent, and now he takes the field in
person, sets up his standard, and pitches his tent, to prosecute this
war. Thirdly, That his stay among us was not to be perpetual. He dwelt
here as in a tent, not as at home. The patriarchs, by
dwelling in tabernacles, confessed that they were strangers and
pilgrims on earth, and sought the better country, and so did Christ,
leaving us an example, Heb. 13:13, Heb. 13:14 .Fourthly, That
as of old God dwelt in the tabernacle of Moses, by the shechinah between the
cherubim, so now he dwells in the human nature of Christ; that is now the true
shechinah, the symbol of God’s peculiar presence. And we are to make all our
addresses to God through Christ, and from him to receive divine oracles.(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 hedwelt among us in this lower
world. And how slightly soever the Jews thought of him there were those that
saw through the veil. Observe,[1.] Who were the witnesses of this
glory:we, his disciples and followers, that conversed most freely and familiarly
with him; we among whom he dwelt. Other men discover their weaknesses
to those that are most familiar with them, but it was not so with Christ; those
that were most intimate with him saw most of his glory. As it was with
his doctrine, the disciples knew the mysteries of it, while others
had it under the veil of parables; so it was with
his person, they saw the glory of his divinity, while others saw only
the veil of his human nature. He manifested himselfto them, and not unto the
world. These witnesses were a competent number, twelve of them, a whole
jury of witnesses; men of plainness and integrity, and far from any thing of
design or intrigue.[2.] What evidence they had of it: We saw it. They
had not their evidence by report, at second hand, but were themselves
eye-witnesses of those proofs on which they built their testimony that he was
the Son of the living God: We saw it. The word signifies a fixed
abiding sight, such as gave them an opportunity of making their observations.
This apostle himself explains this: What we declare unto you of the
Word of life is what we have seen with our eyes, and
what we have looked upon, 1 Jn. 1:1 .[3.]
What the glory was: The glory as of the only begotten of the
Father. The glory of the Word made flesh was such a glory as
became the only begotten Son of God, and could not be the glory of
any other. Note, First, Jesus Christ is the only begotten of the
Father. Believers are the children of God by the special favour of adoption and
the special grace of regeneration. They are in a
sense homoiousioi —of a like nature (2 Pt. 1:4 ),
and have the image of his perfections; but Christ is homousios —of
the same nature, and is the express image of his person, and the Son of
God by an eternal generation. Angels are sons of God, but he never said to any
of them, This day have I begotten thee, Heb. 1:5 .Secondly, He
was evidently declared to be the only begotten of the Father, by that which was
seen of his glory when he dwelt among us. Though he was in the form of a
servant,in respect of outward circumstances, yet, in respect of graces, his
form was as that of thefourth in the fiery furnace, like the Son
of God. His divine glory appeared in the holiness and heavenliness of
his doctrine; in his miracles, which extorted from many this acknowledgment,
that he was the Son of God; it appeared in the purity, goodness, and
beneficence, of his whole conversation. God’s goodness is his glory, and he
went about doing good; he spoke and acted in every thing as an incarnate Deity.
Perhaps the evangelist had a particular regard to the glory of
his transfiguration, of which he was an eye-witness; see 2 Pt. 1:16-18 . God’s calling him his beloved
Son, in whom he was wellpleased, intimated that he was the only
begotten of the Father; but the full proof of this was at his
resurrection.[4.] What advantage those he dwelt among had from this. He dwelt
among them, full of grace and truth. In the old tabernacle
wherein God dwelt was the law, in this was grace; in that
were types, in this was truth. The incarnate Word was every
way qualified for his undertaking as Mediator; for he was full of grace
and truth, the two great things that fallen man stands in need of; and
this proved him to be the Son of God as much as the divine power and
majesty that appeared in him. First, He has a fulness of grace and
truth for himself; he had the Spirit without measure. He was
full of grace, fully acceptable to his Father, and therefore
qualified to intercede for us; and full of truth, fully apprized of
the things he was to reveal, and therefore fit to instruct us. He had a fulness
of knowledge and a fulness of compassion. Secondly, He has a fulness
of grace and truth for us. He received, that he
might give, and God was well pleased in him, that he might be well
pleased with us in him; and this was the truth of the
legal types.
Verses 15-18 In
these verses,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
expressedhis 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
thatcomes 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 (Lu. 1:32 ), was preferred before John Baptist, who
was to be called only the prophet of the Highest, Lu. 1:76 .
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. 2:21 .
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 theyounger 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. 44:6 .
He is before me, is my first, [1.] In respect
of seniority: he was before me, for he was before
Abraham, ch. 8:58 . Nay, he was before all things, Col. 1:17 .
I am but of yesterday, he from eternity. It was but in those
days that John Baptist came (Mt. 3:1 ),
but the goings forth of our Lord Jesus were of old, from
everlasting, Mic. 5:2 . 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. 68:18 ),
that he might give gifts to men, Eph. 4:8 .
He was filled, that he might fill all in all (Eph. 1:23 ),
might fill our treasures, Prov. 8:21 .
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 webelievers; 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
butwe 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
receivedno 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 freenessof 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. 12:6 .
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. 1:6 .
[2.] The fulness of this grace. Grace for grace is
abundance of grace, grace upon grace (soCamero ), one grace heaped upon
another; as skin for skin is skin after skin, even all that a man
has, Job. 2:4 .
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. 1:5 ; Eph. 3:8 ),
that they might communicate it, 1 Pt. 4:10 .
[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. 3:8 );
but that grace is superseded, and we have gospel grace instead of it,
a glory which excelleth, 2 Co. 3:10 .
Discoveries of grace are now more clear, distributions of grace far more
plentiful; this is grace instead of grace. [5.] It bespeaks
the augmentation andcontinuance 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 Co. 3:18 .
Those that have true grace have that formore grace, Jam. 4:6 .
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 Co. 3:18 ),
theimage of the Son (Rom. 8:29 ),
the image of the heavenly, 1 Co. 15:49 .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. 12:18 ); 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 isgrace: grace teaching (Tit. 2:11 ),
grace reigning, Rom. 5:21 .
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 isgrace 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 mercyand truth put together, that is, mercy according to
promise; so here grace and truthdenote grace according to promise.
See Lu. 1:72 ; 1 Ki. 8:56 .
[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 bebrought to us by the
revelation of Jesus Christ. He is the true paschal lamb,
the truescape-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. 6:16 .
We have therefore need to live by faith, by which we see him
that is invisible, Heb. 11:27 .
[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. 12:8 ),
but was told that he could not see his face, Ex. 33:20 .
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,[1.] How fit he was to make this
discovery, and every way qualified for it. He and he alone was worthy to
take the book, and to open the seals, Rev. 5:9 .
For, First, He is the only-begotten Son; and who so
likely to know the Father as the Son? or in whom is the Father better known
than in the Son? Mt. 11:27 .
He is of the same nature with the Father, so that he who hath seen
him hath seen the Father,ch. 14:9 .
The servant is not supposed to know so well what his Lord does as the
Son,ch. 15:15 .
Moses was faithful as a servant, but Christ as a Son.
Secondly, He is in the bosom of the Father. He had lain in his
bosom from eternity. When he was here upon earth, yet still, as God, he was in
the bosom of the Father, and thither he returned when he ascended. In the
bosom of the Father; that is, 1. In the bosom of
his special love, dear to him, in whom he was well
pleased, always his delight. All God’s saints are in
his hand,but his Son was in his bosom, one in nature and
essence, and therefore in the highest degree one in love. 2. In the
bosom of his secret counsels. As there was a mutualcomplacency, so
there was a mutual consciousness, between the Father and Son (Mt. 11:27 );
none so fit as he to make known God, for none knew his mind as he did. Our most
secret counsels we are said to hide in our bosom (in pectore); Christ
was privy to the bosom-counsels of the Father. The prophets sat
down at his feet as scholars; Christ lay in his bosom as a friend.
See Eph. 3:11 .[2.] How free he was in making
this discovery: He hath declared. Him is not in the original. He has
declared that of God which no man had at any time seen or known; not only that
which was hid of God, but that which was hid in God (Eph. 3:9 ), exegesato —it
signifies a plain, clear, and full discovery, not by general and doubtful
hints, but by particular explications. He that runs may now read the will of
God and the way of salvation. This is the grace, this
the truth, that came by Jesus Christ.
Verses 19-28 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. 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. 3:3 ),
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. 17:19, Acts. 17:20 .
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 theirbar. 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
toappear 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 workspraise 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. 4:5 ), and he came in the spirit and power
of Elias (Lu. 1:17 ), and was the Elias that was to come (Mt. 11:14 );
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 (Mt. 17:12 );
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.] He gives his answer in the words of
scripture, to show that the scripture was fulfilled in him, and that his office
was supported by a divine authority. What the scripture saith of the office of
the ministry should be often thought of by those of that high calling, who must
look upon themselves as that, and that only, which the word of God makes
them.[2.] He gives in his answer in very humble, modest, self-denying
expressions. He chooses to apply that scripture to himself which denotes not
his dignity, but his duty and dependence, which bespeaks him little: I am
the voice, as if he were vox et praeterea nihil —mere
voice. [3.] He gives such an account of himself as might be profitable to
them, and might excite and awaken them to hearken to him; for he was the
voice (see Isa. 40:3 ), a voice to alarm, an articulate voice
to instruct. Ministers are but the voice, the vehicle, by which God
is pleased to communicate his mind. What are Paul and Apollos but messengers?
Observe, First, He was a human voice. The people were
prepared to receive the law by the voice of thunders, and a trumpet exceedingly
loud, such as made them tremble; but they were prepared for the gospel by the
voice of a man like ourselves, a still small voice, such as that in which
God came to Elijah, 1 Ki. 19:12 . Secondly, He
was the voice of one crying,which denotes, 1.
His earnestness and importunity in calling people to
repentance; hecried aloud, and did not spare. Ministers must preach as
those that are in earnest, and are themselves affected with those things with
which they desire to affect others. Those words are not likely
to thaw the hearers’ hearts that freeze between the
speaker’s lips. 2. His open publication of the doctrine he preached;
he was the voice of one crying, that all manner of persons might hear
and take notice. Doth not wisdom cry? Prov. 8:1 . Thirdly, It
was in the wilderness that this voice was crying; in a place of
silence and solitude, out of the noise of the world and the hurry of its
business; the more retired we are from the tumult of secular affairs the better
prepared we are to hear from God. Fourthly, That which he cried
was, Make straight the way of the Lord; that is, 1. He came
to rectify the mistakes of people concerning the ways of God; it is
certain that they are right ways, but the scribes and Pharisees, with their
corrupt glosses upon the law, had made them crooked. Now John Baptist calls
people to return to the original rule. 2. He came to prepare and dispose people
for the reception and entertainment of Christ and his gospel. It is an allusion
to the harbingers of a prince or great man, that cry, Make
room. Note, When God is coming towards us, we must prepare to meet him,
and let the word of the Lord have free course. See Ps. 24:7 .2.
Here is his testimony concerning his baptism. (1.) The enquiry which
the committee made about it: Why baptizest thou, if thou be not theChrist,
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 (Zec. 13:1 ),
and clean water sprinkled,Eze. 36:25 .
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, orthat
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, totrample upon us, than the
devil take advantage of our high thoughts of ourselves, totempt us to
pride and draw us into his condemnation.(2.) The account he gave of it, v. 26,v. 27.[1.]
He owned himself to be only the minister of the outward sign: "I
baptize with water, and that is all; I am no more, and do no more, than
what you see; I have no other title than John the Baptist; I
cannot confer the spiritual grace signified by it.’’ Paul was in care that none
should think of him above what they saw him to be (2 Co. 12:6 );
so was John Baptist. Ministers must not set up for masters.[2.] He directed
them to one who was greater than himself, and would do that for them, if they
pleased, which he could not do: "I baptize with water, and that
is the utmost of my commission; I have nothing to do but by this to lead you to
one that comes after me, and consign you to him.’’ Note, The great business of
Christ’s ministers is to direct all people to him; we preach not ourselves,
butChrist Jesus the Lord. John gave the same account to this committee
that he had given to the people (v. 15): This
as he of whom I spoke. John was constant and uniform in his testimony, not
as a reed shaken with the wind. The sanhedrim were jealous of his interest in
the people, but he is not afraid to tell them that there is one at the door
that will go beyond him. First, He tells them of
Christ’s presence among them now at this time: There
stands one among you, at this time, whom you know
not. Christ stood among the common people, and was as one of them. Note,
1. Much true worth lies hid in this world; obscurity is often the lot of real
excellency. Saints are God’s hidden ones, therefore the world
knows them not. 2. God himself is often nearer to us than we are aware
of. The Lord is in this place, and I knew it
not. They were gazing, in expectation of the messiah:Lo he is
here, or he is there, when the kingdom of God was abroad and
already among them, Lu. 17:21 . Secondly, He
tells them of Christ’s preference above himself: He comesafter
me, and yet is preferred before me. This he had said before; he
adds here, "Whoseshoe-latchet I am not worthy to loose; I am not fit
to be named the same day with him; it is an honour too great for me to pretend
to be in the meanest office about him,’’ 1 Sa. 25:41.
Those to whom Christ is precious reckon his service, even the most despised
instances of it, an honour to them. See Ps. 84:10 .
If so great a man as John accounted himself unworthy of the honour of being
near Christ, how unworthy then should we account ourselves! Now, one would
think, these chief priests and Pharisees, upon this intimation given concerning
the approach of the Messiah, should presently have asked who, and where, this excellent
person was; and who more likely to tell them than he who had given them this
general notice? No, they did not think this any part of their business or
concern; they came to molest John, not to receive any instructions from him: so
that their ignorance was wilful; they might have known Christ, and
would not.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.
Verses 29-36 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. 73:17.
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 twoagree 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 alamb to the slaughter (Isa. 53:7 ),
but with a special reference, [1.] To the daily sacrifice,which was
offered every morning and evening continually, and that was always a lamb(Ex. 29:38 ),
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 ourpassover, 1 Co. 5:7 .
He is the Lamb of God; he is appointed by him (Rom. 3:25 ),
he was devoted to him ch. 17:19 ),
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. 16:8, Lev. 16:9 );
so Christ, who was to make atonement for sin, is called theLamb 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. 9:26 .
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. 6:14 .
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 awaysin, 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 Jn. 2:2 .
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. 16:21 .
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. 1:5 . 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, v. 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. 24:17 .
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. 3:27 .
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 comebaptizing 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: Hebore 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 hiswork 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. 8:11 .
[3.] The Spirit that descended upon Christ abode upon him, as was
foretold, Isa. 11:2 . The Spirit did not move him at
times,as Samson (Jdg. 13:25 ), 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: Godsent 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 runwithout 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 isthe 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 ofGod. 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 (Mt. 16:16 ),
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. 4:20 : 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 Pt. 1:16 .II.
Here is John’s testimony to Christ, the next day after, v. 35, v. 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 Jn. 1:1 .
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. 20:20, Acts. 20:21 .
It is good to have that repeated which we have heard, Phil. 3:1 .
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, Lu. 1:17 .
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.
Verses 37-42 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, comparingch. 21:2 ;
others that it was John himself, the penman of this gospel, whose manner it is
industriously to conceal his name, ch. 13:23 ,
and ch. 20:3 .1.
Here is their readiness to go over to Christ: They heard John
speak of Christ as the Lamb of God, and theyfollowed
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. 64:5 ; Lu. 15:20 .
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 amaster, 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. 5:9 .
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 seewhat 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 Mt. 8:20 .
(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 Co. 6:2 .5.
Their cheerful and (no doubt) thankful acceptance of his invitation: They
came and saw where he dwelt, andabode 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. 27:8 .
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 Ki. 7:9 ,
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. 119:99 .(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 heknew him by name, Ex. 33:17 .
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 intimatesChrist’s favour to him. A new name denotes some
great dignity, Rev. 2:17 ; Isa. 62:2 .
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. 9:36 . 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 hemade 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.
Verses 43-51 We have here the call of Philip and
Nathanael.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. 14:12 .
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 (Mt. 11:21),
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. 20:35 .
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 supposedSon. 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 wasapprehended
of Christ Jesus, Phil. 3:12 .(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. 2:3 ; Jer. 1,
. 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,[1.] That he commended him; not to
flatter him, or puff him up with a good conceit of himself, but perhaps because
he knew him to be a modest man, if not a melancholy man,
one that had hard and mean thoughts of himself, was ready to doubt his own
sincerity; and Christ by this testimony put the matter out of doubt. Nathanael
had, more than any of the candidates, objected against Christ; but Christ
hereby showed that he excused it, and was not extreme to mark what he had said
amiss, because he knew his heart was upright. He did not retort upon
him, Can any good thing come out of Cana ch. 21:2 ),
an obscure town in Galilee? But kindly gives him this character, to encourage
us to hope for acceptance with Christ, notwithstanding our weakness, and to
teach us to speak honourably of those who without cause have spoken slightly of
us, and to give them their due praise.[2.] That he commended him for
his integrity. First, Behold an Israelite indeed. It is Christ’s
prerogative to know what men are indeed; we can but hope the
best. The whole nation were Israelites in name, but all are not
Israel that are of Israel (Rom. 9:6 );
here, however, was anIsraelite indeed. 1. A sincere follower of the
good example of Israel, whose character it was that he was a plain
man, in opposition to Esau’s character of a cunning man. He was
a genuine son of honest Jacob, not only of his seed, but of
his spirit. 2. A sincere professor of the faith of Israel; he was
true to the religion he professed, and lived up to it: he was really as good as
he seemed, and his practice was of a piece with his profession. He is
the Jew that is one inwardly (Rom. 2:29 ),
so is he the Christian. Secondly, He is one in whom is no
guile —that is the character of an Israelite indeed, a Christian indeed:no
guile towards men; a man without trick or design; a man that one may
trust; no guiletowards God, that is, sincere in his repentance for sin;
sincere in his covenanting with God; in whose spirit is no guile, Ps. 32:2 .
He does not say without guilt, but without guile.Though in many
things he is foolish and forgetful, yet in nothing false, nor wickedly
departing from God: there is no allowed approved guilt in him; not
painted, though he have his spots: "Behold this
Israelite indeed.’’ 1. "Take notice of him, that you may learn
his way, and do like him.’’ 2. "Admire
him; behold, and wonder.’’ The hypocrisy of the scribes and
Pharisees had so leavened the Jewish church and nation, and their religion was
so degenerated into formality or state-policy, that an Israelite indeed was
a man wondered at, a miracle of divine grace, like Job, ch. 1:8 .(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.[1.] Here
is Nathanael’s modesty, in that he was soon put out of countenance at the kind
notice Christ was pleased to take of him: "Whence knowest thou
me, me that am unworthy of thy cognizance? who am I, O Lord
God?’’ 2 Sa. 7:18 . This was an evidence of his sincerity,
that he did not catch at the praise he met with, but declined it. Christ knows
us better than we know ourselves; we know not what is in a man’s heart by
looking in his face, but all things are naked and open before Christ,Heb. 4:12, Heb. 4:13 .
Doth Christ know us? Let us covet to know him.[2.] Here is Christ’s
further manifestation of himself to him: Before Philip called thee,
I saw thee. First, He gives him to understand that he knew
him, and so manifests his divinity. It is God’s prerogative infallibly to
know all persons and all things; by this Christ proved himself to be God upon
many occasions. It was prophesied concerning the Messiah that he should be
of quick understanding in the fear of the Lord, that is, in judging
the sincerity and degree of the fear of God in others, and that he should
not judge after the sight of his eyes,Isa. 11:2, Isa. 11:3 .
Here he answers that prediction. See 2 Tim. 2:19 . Secondly, That
before Philip called him he saw him under the fig-tree; this manifests a
particular kindness for him. 1. His eye was towards him before Philip called
him, which was the first time that ever Nathanael was acquainted with Christ.
Christ has knowledge of us before we have any knowledge of him; see Isa. 45:4 ; Gal. 4:9 .
2. His eye was upon him when he asunder the fig-tree; this was a private
token which nobody understood but Nathanael: "When thou wast
retired under the fig-tree in thy garden, and thoughtest that no eye
saw thee, I have then my eye upon thee, and saw that which was very acceptable.’’
It is most probable that Nathanael under the fig-tree was employed, as Isaac in
the field, in meditation, and prayer, and communion with God. Perhaps then and
there it was that he solemnly joined himself to the Lord in an inviolable
covenant. Christ saw in secret, and by this public notice of it did in part
reward him openly. Sitting under the fig-tree denotes quietness and
composedness of spirit, which much befriend communion with God. SeeMic. 4:4 ; Zec. 3:10 .
Nathanael herein was an Israelite indeed, that, like Israel, hewrestled with
God alone (Gen. 32:24 ), prayed not like the hypocrites, in the
corners of the streets, but under the fig-tree.(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. 2:7 );
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, v. 51.
Christ is very tender of young converts, and will encourage good beginnings,
though weak, Mt. 12:20 .[1.] He here signifies his acceptance,
and (it should seem) his admiration, of the ready faith of
Nathanael: Because I said, I saw thee under the fig-tree, believest
thou? He wonders that such a small indication of Christ’s divine knowledge
should have such an effect; it was a sign that Nathanael’s heart was prepared
beforehand, else the work had not been done so suddenly. Note, It is much for
the honour of Christ and his grace, when the heart is surrendered to him at the
first summons.[2.] He promises him much greater helps for the confirmation and
increase of his faith than he had had for the first production of
it.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 afixed 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. 3:14 ),
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, (1.) 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. 20:30 ),
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. 6:62 .
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 Th. 1:10 .
(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. 2:11 .
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
seeheaven opened, that we may enter into the holiest by his
blood (Heb. 10:19, Heb. 10:20 );
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. 28:12), by whom angels continually ascend and
descend for the good of the saints.
