Outline of the Book of John
I.
Prologue: The Word
Became Flesh (1:1-18)
- The Beginning of Jesus' Ministry (1:19-51)
A.
John the Baptist's
Testimony about Jesus (1:19-34)
- Changing Water into Wine (2:1-11)
- Cleansing the Temple (2:12-25)
- Jesus Teaches Nicodemus (3:1-21)
- John the Baptist's Final
Testimony about Jesus (3:22-36)
- Jesus and the Samaritans (4:1-42)
- Healing of the Official's Son
(4:43-54)
- Jesus' Visit to Jerusalem at
an Annual Feast (ch. 5)
- Feeding the 5,000 and Jesus'
Claim to Be the Bread of Life (ch. 6)
- Jesus at the Feast of
Tabernacles and Disputes over Who He Is (chs. 7-8)
- Healing of the Man Born Blind
(ch. 9)
- Jesus is the Good Shepherd (10:1-21)
- Conflict at the Feast of
Dedication over Jesus' Identity (10:22-42)
- The Raising of Lazarus (ch. 11)
- Statement of the Gospel's Purpose (20:30-31)
- Epilogue: Jesus' Recommissioning of the Disciples (ch. 21)
Copyright 2002 © Zondervan. All rights reserved. Used with permission.
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.
