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John Chapter
One
John 1
The first chapter asserts what He was before all things,
and the different characters in which He is a blessing to man, being made
flesh. He is, and He is the expression of, the whole mind that subsists in God,
the Logos. In the beginning He was. If we go back as far as is possible to the
mind of men, how far soever beyond all that has had a beginning, He is. This is
the most perfect idea we can form historically, if I may use such an
expression, of the existence of God or of eternity. "In the beginning was
the Word." Was there nothing beside Him? Impossible! Of what would He have
been the Word? "The Word was with God." That is to say, a personal
existence is ascribed to Him. But, lest it may be thought that He was something
which eternity implies but which the Holy Ghost comes to reveal, it is said
that He "was God." In His existence eternal-in His nature divine-in
His Person distinct, He might have been spoken of as an emanation in time, as
though His personality were of time, although eternal in His nature: the Spirit
therefore adds, "In the beginning he was with God." It is the
revelation of the eternal Logos before all creation. This Gospel therefore
really begins before Genesis. The Book of Genesis gives us the history of the
world in time: John gives us that of the Word, who existed in eternity before
the world was; who-when man can speak of beginning-was; and, consequently, did
not begin to exist. The language of the Gospel is as plain as possible, and,
like the sword of paradise, turns every way, in opposition to the thoughts and
reasonings of man, to defend the divinity and personality of the Son of God.
By Him also were all things created. There are things which had a
beginning; they all had their origin from Him: "All things were made by
him, and without him was not any thing made that was made." Precise,
positive, and absolute distinction between all that has been made and Jesus. If
anything has been made, it is not the Word; for all that has been made was made
by that Word.
But there is another thing, besides the supreme act of
creating all things (an act that characterises the Word)-there is that which
was in Him. All creation was made by Him; but it does not exist in Him. But in
Him was life. In this He was in relation with an especial part of creation-a
part which was the object of the thoughts and intentions of God. This
"life was the light of men," revealed itself as a testimony to the
divine nature, in immediate connection with them, as it did not with respect to
any others at all. [1] But,
in fact, this light shone in the midst of that which was in its own nature [2]
contrary to it, and evil beyond any natural image, for where light comes,
darkness is no longer: but here the light came, and the darkness had no
perception of it-remained darkness, which therefore neither comprehended nor
received it. These are the relations of the Word with creation and with man,
seen abstractedly in His nature. The Spirit pursues this subject, giving us
details, historically, of the latter part.
We may remark here-and the point is of importance-how the
Spirit passes from the divine and eternal nature of the Word who was before all
things, to the manifestation, in this world, of the Word made flesh in the
Person of Jesus. All the ways of God, the dispensations, His government of the
world, are passed over in silence. In beholding Jesus on the earth we are in
immediate connection with Him as existing before the world was. Only He is
introduced by John, and that which is found in the world is recognised as
created. John is come to bear witness of the Light. The true Light was that
which, coming into the world, shone for all men, and not for the Jews only. He
is come into the world; and the world, in darkness and blind, has not known
Him. He is come unto His own, and His own (the Jews) have not received Him. But
there were some who received Him. Of them two things are said: they have
received authority to become the children [3] of
God, to take their place as such; and, secondly, they are, in fact, born of
God. Natural descent, and the will of man, went for nothing here.
Thus we have seen the Word, in His nature, abstractedly
(v. 1-3); and, as life, the manifestation of divine light in man, with the
consequences of that manifestation (v. 4, 5); and how He was received where it
was so (v. 10-13). This general part, in regard to His nature, ends here. The
Spirit carries on the history of what the Lord is, manifested as man on earth.
So that, as it were, we begin again here (v. 14) with Jesus on the earth-what
the Word became, not what He was. As light in the world, there was the
unanswered claim of what He was on man. Not knowing Him, or rejecting Him where
He was dispensationally in relationship was the only difference. Grace in
life-giving power then comes in to lead men to receive Him. The world did not
know its Creator come into it as light, His own rejected their Lord. Those who
were born not of man's will but of God received Him. Thus we have not what the
Word was (en), but what He became (egeneto).
The Word was made flesh, and dwelt among us in the fulness of grace
and truth. This is the great fact, the source of all blessing to us; [4] that
which is the full expression of God, adapted, by taking man's own nature, to
all that is in man, to meet every human need, and all the capacity of the new
nature in man to enjoy the expression of all in which God is suited to him. It
is more than light, which is pure and shews all things; it is the expression of
what God is, and God in grace, and as a source of blessing. And note, God could
not be to angels what He is to man-grace, patience, mercy, love, as shewn to
sinners. And all this He is, as well as the blessedness of God, to the new man.
The glory in which Christ was seen, thus manifested (by those who had eyes to
see), was that of an only Son with His Father, the one concentrating object of
His delight as Father.
These are the two parts of this great truth. The Word,
who was with God and who was God, was made flesh; and He who was beheld on the
earth had the glory of an only Son with the Father.
Two things are the result. Grace (what greater grace? It
is love itself that is revealed, and towards sinners) and truth, that are not
declared, but come, in Jesus Christ The true relation of all things with God is
shewn, and their departure from it. This is the groundwork of truth. Everything
takes its true place, its true character, in every respect; and the centre to
which all refers is God. What God is, what perfect man, what sinful man, what
the world, what its prince, Christ's presence brings all out. Grace then and
truth are come. The second thing is, that the only Son in the bosom of the
Father reveals God, and reveals Him consequently as known by Himself in that
position. And this is largely connected with the character and revelation of
grace in John: first, fulness, with which we are in communication, and from
which we have all received; then relationship.
But there are yet other important instructions in these
verses. The Person of Jesus, the Word made flesh, dwelling among us, was full
of grace and truth. Of this fulness we have all received: not truth upon truth
(truth is simple, and puts everything exactly in its place, morally and in its
nature); but we have received that which we needed-grace upon grace, the favour
of God abundantly, divine blessings (the fruit of His love) heaped one upon
another. Truth shines-everything is perfectly manifested; grace is given.
The connection of this manifestation of the grace of God
in the Word made flesh (in which perfect truth also displays itself) with other
testimonies of God is then taught us. John bore witness to Him; the service of
Moses had quite another character. John preceded Him in his service on earth;
but Jesus must be preferred before him; for (humble as He might be) God above
all, blessed for ever, He was before John, although coming after him. Moses
gave the law, perfect in its place-requiring from man, on God's part, that
which man ought to be. Then God was hidden, and God sent out a law shewing what
man ought to be; but now God has revealed Himself by Christ, and the truth (as
to everything) and grace are come. The law was neither the truth, full and
entire, [5] in
every respect, as in Jesus, nor grace; it was no transcript of God, but a
perfect rule for man. Grace and truth came by Jesus Christ, not by Moses.
Nothing can be more essentially important than this statement. Law requires
from man what he ought to be before God, and, if he fulfils it, it is his
righteousness. Truth in Christ shews what man is (not ought to be), and what
God is, and, as inseparable from grace, does not require but brings to man what
he needs. If thou knewest the gift of God, says the Saviour to the Samaritan
woman. So at the end of the wilderness journey Balaam has to say:
"according to this time it shall be said of Jacob and of Israel, What hath
God wrought?" The verb "came" is in the singular after grace and
truth. Christ is both at once; indeed, if grace were not there He would not be
the truth as to God. To require from man what he ought to be was righteous
requirement. But to give grace and glory, to give His Son was another thing in
every respect; only sanctioning the law as perfect in its place.
We have thus the character and the position of the Word
made flesh-that which Jesus was here below, the Word made flesh; His glory as
seen by faith, that of an only Son with His Father. He was full of grace and
truth. He revealed God as He knew Him, as the only-begotten Son in the bosom of
the Father. It was not only the character of His glory here below; it is what
He was (what He had been, what He ever is) in the Father's own bosom in the
Godhead: and it is thus that He declared Him. He was before John the Baptist,
although coming after him; and He brought, in His own Person, that which was in
its nature entirely different from the law given by Moses.
Here then is the Lord manifested on earth. His relations
with men follow, the positions He took, the characters He assumed, according to
the purposes of God, and the testimony of His word among men. First of all,
John the Baptist gives place to Him. It will be remarked that he bears
testimony in each of the parts [6] into
which this chapter is divided-verse 6, [7] in the
effect of the abstract revelation of the nature of the Word; as light verse 15,
with regard to His manifestation in the flesh; verse 19, the glory of His
Person, although coming after John; verse 29, respecting His work and the
result; and verse 36, the testimony for the time being, in order that He might
be followed, as having come to seek the Jewish remnant.
After the abstract revelation of the nature of the Word,
and that of His manifestation in the flesh, the testimony actually borne in the
world is given. Verses 19-28 form a kind of introduction, in which, on the
inquiry of the scribes and Pharisees, John gives account of himself, and takes
occasion to speak of the difference between himself and the Lord. So that,
whatever the characters may be that Christ takes in connection with His work,
the glory of His Person is ever first in view. The witness is occupied
naturally, so to speak, with this, before bearing his formal testimony to the
office which he fulfilled. John is neither Elias nor that prophet (that is, the
one of whom Moses spoke) nor the Christ. He is the voice mentioned by Isaiah,
who was to prepare the way of the Lord before Him. It is not precisely before
the Messiah, although He was that; neither is it Elias before the day of
Jehovah, but the voice in the wilderness before the Lord (Jehovah) Himself.
Jehovah was coming. It is this consequently of which he speaks. John baptised
indeed unto repentance; but there was already One, unknown, among them, who,
coming after him, was yet his superior, whose shoe's latchet he was not worthy
to unloose.
We have next the direct testimony of John, when he sees
Jesus coming to him. He points Him out, not as the Messiah, but according to
the whole extent of His work as enjoyed by us in the everlasting salvation He
has accomplished, and the full result of the glorious work by which it was
accomplished. He is the Lamb of God, one whom God alone could furnish, and was
for God, and according to His mind, who takes away the sin (not the sins) of the
world. That is to say, He restores (not all the wicked, but) the foundations of
the world's relations with God. Since the fall, it is indeed sin-whatever may
be His dealings [8] -that
God had to consider in His relations with the world. The result of Christ's
work shall be, that this will no longer be the case; His work shall be the
eternal basis of these relations in the new heavens and the new earth, sin
being entirely put aside as such. We know this by faith before the public
result in the world.
Although a Lamb for the sacrifice, He is preferred before
John the Baptist, for He was before him. The Lamb to be slain was Jehovah
Himself.
In the administration of the ways of God, this testimony
was to be borne in Israel, although its subject was the Lamb whose sacrifice
reached to the sin of the world, and the Lord, Jehovah. John had not known Him
personally; but He was the one and only object of his mission.
But this was not all. He had made Himself man, and as man
had received the fulness of the Holy Ghost, who had descended upon Him and
abode upon Him; and the man thus pointed out, and sealed on the part of the
Father, was Himself to baptise with the Holy Ghost. At the same time He was
pointed out by the descent of the Holy Ghost in another character, to which
John therefore bears testimony. Thus subsisting and seen and sealed on the
earth, He was the Son of God. John recognises Him and proclaims Him as such.
Then comes what may be called the direct exercise and
effect of his ministry at that time. But it is always the Lamb of whom he
speaks; for that was the object, the design of God, and it is that which we
have in this Gospel, although Israel is recognised in its place; for the nation
held that place from God.
Upon this the disciples of John [9] follow
Christ to His abode. The effect of John's testimony is to attach the remnant to
Jesus, the centre of their gathering. Jesus does not refuse it, and they
accompany Him. Nevertheless this remnant-how far soever the testimony of John
might extend-do not, in fact, go beyond the recognition of Jesus as the
Messiah. This was the case, historically; [10] it
but Jesus knew them thoroughly, and declares the character of Simon as soon as
he comes to Him, and gives him his appropriate name. This was an act of
authority which proclaimed Him the head and centre of the whole system. God can
bestow names; He knows all things. He gave this right to Adam, who exercised it
according to God with regard to all that was put under him as well as in the
case of his wife. Great kings, who claim this power, have done the same. Eve
sought to do it, but she was mistaken; although God can give an understanding
heart which, under His influence, speaks aright in this respect. Now Christ
does so here, with authority and with all knowledge, the moment the case
presents itself.
Verse 43. [11] We
have next the immediate testimony of Christ Himself and of His followers. In
the first place, on repairing to the scene of His earthly pilgrimage, according
to the prophets, He calls others to follow Him. Nathanael, who begins by
rejecting one who came from Nazareth, sets before us, I doubt not, the remnant
of the last days (the testimony to which the gospel of grace belongs came
first, verses 29-34). We see him at first rejecting the despised of the people,
and under the fig-tree, which represents the nation of Israel; as the fig-tree
which was to bear no more fruit, represents Israel under the old covenant. But
Nathanael is the figure of a remnant, seen and known by the Lord, in connection
with Israel. The Lord who thus manifested Himself to his heart and conscience
is confessed as Son of God and King of Israel. This is formally the faith of
the spared remnant of Israel in the last days according to Psalm 2. But those
who thus received Jesus when He was on earth should see yet greater things than
those which had convinced them. Moreover thenceforth [12] they
should see the angels of God ascending and descending upon the Son of man. He
who by His birth had taken His place among the children of men would, by that
title, be the object of service to the most excellent of God's creatures. The
expression is emphatic. The angels of God Himself should be in the service of
the Son of man. So that the remnant of Israel without guile acknowledges Him to
be the Son of God and King of Israel; and the Lord declares Himself also to be
the Son of man-in humiliation indeed, but the object of service to the angels
of God. Thus we have the Person and the titles of Jesus, from His eternal and
divine existence as the Word, to His millennial place as King of Israel and Son
of man; [13]
which He already was as born into this world, but which will be realised when
He returns in His glory.
Before going farther, let us review some points in this
chapter. The Lord is revealed as the Word-as God and with God-as light-as life:
secondly, as the Word made flesh, having the glory of an only Son with His
Father-as such He is full of grace and truth come by Him, of His fulness we
have all received, and He has declared the Father (compare chap. 14)-the Lamb
of God-the One on whom the Holy Ghost could descend, and who baptised with the
Holy Ghost-the Son of God: [14]
thirdly, His work what He does, Lamb of God taking away sin, and Son of God and
King of Israel. This closes the revelation of His Person and work. Then verses
35-42 John's ministry, but where Jesus, as He alone could, becomes the
gathering centre. Verse 43, Christ's ministry, in which He calls to follow Him,
which, with verses 38, 39, give His double character as the one attractive
point in the world; with this His entire humiliation, but owned through a
divine testimony reaching the remnant as according to Psalm 2, but the taking
His title of Son of man according to Psalm 8-the Son of man: we may say, all
His personal titles. His relationship to the assembly is not here, nor His
function as Priest; but that which belongs to His Person, and the connection of
man with God in this world. Thus, besides His divine nature, it is all that He
was and will be in this world: His heavenly place and its consequences to faith
are taught elsewhere, and barely alluded to, when necessary, in this Gospel.
Observe that, in preaching Christ, in a way to a certain
degree complete, the heart of the hearer may truly believe and attach itself to
Him, though investing Him with a character which the condition of soul cannot
yet go beyond, and while ignorant of the fulness in which He has been revealed.
Indeed where it is real, the testimony, however exalted in character, meets the
heart where it is. John says, "Behold the Lamb of God!" "We have
found the Messiah," say the disciples who followed Jesus on John's
testimony.
Note also, that the expression of what was in John's
heart had greater effect than a more formal, more doctrinal testimony. He
beheld Jesus, and exclaims, "Behold the Lamb of God!" The disciples
heard him, and followed Jesus. It was, no doubt, his proper testimony on God's
part, Jesus being there; but it was not a doctrinal explanation like that of
the preceding verses.
The two testimonies to Christ that were to be borne in
this world, both gathering to Him as centre, had been borne; that of John, and
that of Jesus taking His place in Galilee with the remnant-the two days of
God's dealings with Israel here below. [15]
[1] The
form of expression in Greek is very strong, as identifying completely the life
with the light of men, as co-extensive propositions.
[2] It
is not here my object to develop the manner in which the word meets the errors
of the human mind; but, in fact, as it reveals truth on God's part, it also
replies, in a remarkable way, to all the mistaken thoughts of man. With respect
to the Lord's Person, the first verses of the chapter bear witness to it. Here
the error, which made of the principle of darkness a second god in equal
conflict with the good Creator, is refuted by the simple testimony that the
life was the light, and the darkness a moral condition, without power, and
negative, in the midst of which this life was manifested in light. If we have
the truth itself, we have no need to be acquainted with error. The voice of the
Good Shepherd known, we are sure that none other is of Him. But, in fact, the
possession of the truth, as revealed in the scripture, is an answer to all the
errors into which man has fallen, innumerable as they are.
[3] Sons
in Paul's writings is the place Christians have in connection with God into
which Christ has brought them by redemption, that is, His own relative place
with God according to His counsels. Children is that they are of the Father's
family. (Both are found in Romans 8:14-16, and the force of both may there be
seen. We cry Father, so are children, but by the Spirit we take up the place of
grown up sons with Christ before God.) Up to the end of verse 13, we have
abstractedly what Christ intrinsically was and from eternity, and what man
was-darkness. This first to the end of verse 5. Then God's dealings John's
place and service; then the Light came, came into the world He had made, and it
did not know Him, to His own, the Jews, and they would not have Him. But there
were those, born of God, who had authority to take the place of children, a new
race.
[4] It
is indeed the source of all blessing; but the condition of man was such, that
without His death no one would have had any part in the blessing. Unless the
corn of wheat fall into the ground and die, it abideth alone; but if it die, it
bringeth forth much fruit.
[5]
Indeed it told what man ought to be, not what man or anything actually was, and
this is properly truth.
[6] It
will be observed that the chapter is thus divided: 1-18 (this part is
subdivided into 1-5, 6-13, 14-18), 19-28, 29-34 (sub-divided into 29-31,
32-34), 35 to the end. These last verses are subdivided into 35-42, and 42 to
the end. That is, first, what Christ is abstractedly and intrinsically-John's
testimony to Him as light; when come, what He is personally in the world-John,
only forerunner of Jehovah, witness of Christ's excellency; the work of Christ
(Lamb of God, who takes away the sin of the world, He baptises with the Holy
Ghost, and is Son of God); John gathers to Him; He gathers to Himself. This
goes on till the upright remnant of Israel own Him Son of God, King of Israel;
then He takes the larger character of Son of Man. All the personal characters
of Christ, so to speak, are found here and His work, but not His relative
characters, not Christ, not Priest, not Head of the assembly His body; but
Word, Son of God, Lamb of God, Baptiser with the Holy Ghost; and, according to
Psalm 2, Son of God, King of Israel; and Son of man, according to Psalm 8, whom
the angels serve; God withal, life, and the light of men.
[7] The
strictly abstract statement ends in verse 5, and goes by itself. The reception
of Christ as come into the world as light introduces John. We are no longer in
what is strictly abstract; though not developing the object-what the Word
became-it is historical as to the reception of the light, and thus shews what
man was, and what he is by grace as born of God, in respect of the object.
[8] As
the flood, law, grace. There was a paradise of innocence, then a world of sin,
by-and-by a kingdom of righteousness, finally a world (new heavens and new
earth) wherein dwelleth righteousness. But it is everlasting righteousness, and
founded on that work of the Lamb of God which can never lose its value. It is
an immutable state of things. The church or assembly is something above and
apart from all this, though revealed in it.
[9]
Note, it is not on his public testimony, but on the expression of his heart
addressed to no one, which they heard.
[10] A
principle of the deepest interest to us, as the effect of grace. In receiving
Jesus we receive all that He is; notwithstanding that at the moment we may only
perceive in Him that which is the least exalted part of His glory.
[11]
These verses 38 and 43 take in the two characters in which we have to do with
Christ. He receives them and they abide with Him, and He calls upon them to
follow Him. We have no world where we can abide, no centre in it which gathers
round itself those rightly disposed by grace. No prophet, no servant of God
could. Christ is the one centre of gathering in the world. Then following
supposes that we are not in God's rest. In Eden no following was called for. In
heaven there will be none. It is perfect joy and rest where we are. In Christ
we have a divine object, giving us a clear path through a world in which we
cannot rest with God, for sin is there.
[12] Not
"hereafter. Many authorities leave the word out
[13]
Except what concerns the assembly and Israel. Here, He is not High Priest, He
is not Head of the body, He is not revealed as the Christ. John does not give
what shews man in heaven, but God in man on earth-not what is heavenly as gone
up, but what is divine here. Israel is looked on all through as rejected. The
disciples own Him as the Christ, but He is not so proclaimed.
[14] Here
He is seen as the Son of God in this world; in verse 14, He is in the glory of
an only Son with His Father; and verse 18, He is so in the bosom of His Father.
[15]
Remark here, that Jesus accepts the place of that centre round which souls are
to be gathered-a very important principle. None else could hold this place. It
was a divine one. The world was all wrong, without God, and a new gathering out
of it was to be made round Him. Next, He furnishes the path in which man was to
walk-"Follow me." Adam in paradise needed no path. Christ gives a
divinely ordered one, in a world where of itself there could not be a right
one, for its whole condition was the fruit of sin. Thirdly, He reveals man in
His Person as the glorious Head over all, whom the highest creatures serve.
── John Darby《Synopsis of John》
John 1
Chapter Contents
The Divinity of Christ. (1-5) His Divine and human
nature. (6-14) John the Baptist's testimony to Christ. (15-18) John's public
testimony concerning Christ. (19-28) Other testimonies of John concerning
Christ. (29-36) Andrew and another disciple follow Jesus. (37-42) Philip and
Nathanael called. (43-51)
Commentary on John 1:1-5
(Read John 1:1-5)
The plainest reason why the Son of God is called the
Word, seems to be, that as our words explain our minds to others, so was the
Son of God sent in order to reveal his Father's mind to the world. What the
evangelist says of Christ proves that he is God. He asserts, His existence in
the beginning; His coexistence with the Father. The Word was with God. All
things were made by him, and not as an instrument. Without him was not any
thing made that was made, from the highest angel to the meanest worm. This
shows how well qualified he was for the work of our redemption and salvation.
The light of reason, as well as the life of sense, is derived from him, and
depends upon him. This eternal Word, this true Light shines, but the darkness
comprehends it not. Let us pray without ceasing, that our eyes may be opened to
behold this Light, that we may walk in it; and thus be made wise unto
salvation, by faith in Jesus Christ.
Commentary on John 1:6-14
(Read John 1:6-14)
John the Baptist came to bear witness concerning Jesus.
Nothing more fully shows the darkness of men's minds, than that when the Light
had appeared, there needed a witness to call attention to it. Christ was the
true Light; that great Light which deserves to be called so. By his Spirit and
grace he enlightens all that are enlightened to salvation; and those that are
not enlightened by him, perish in darkness. Christ was in the world when he
took our nature upon him, and dwelt among us. The Son of the Highest was here
in this lower world. He was in the world, but not of it. He came to save a lost
world, because it was a world of his own making. Yet the world knew him not.
When he comes as a Judge, the world shall know him. Many say that they are
Christ's own, yet do not receive him, because they will not part with their
sins, nor have him to reign over them. All the children of God are born again.
This new birth is through the word of God as the means, 1 Peter 1:23, and by the Spirit of God as the
Author. By his Divine presence Christ always was in the world. But now that the
fulness of time was come, he was, after another manner, God manifested in the
flesh. But observe the beams of his Divine glory, which darted through this
veil of flesh. Men discover their weaknesses to those most familiar with them,
but it was not so with Christ; those most intimate with him saw most of his
glory. Although he was in the form of a servant, as to outward circumstances,
yet, in respect of graces, his form was like the Son of God His Divine glory
appeared in the holiness of his doctrine, and in his miracles. He was full of
grace, fully acceptable to his Father, therefore qualified to plead for us; and
full of truth, fully aware of the things he was to reveal.
Commentary on John 1:15-18
(Read John 1:15-18)
As to the order of time and entrance on his work, Christ
came after John, but in every other way he was before him. The expression
clearly shows that Jesus had existence before he appeared on earth as man. All
fulness dwells in him, from which alone fallen sinners have, and shall receive,
by faith, all that renders them wise, strong, holy, useful, and happy. Our receivings
by Christ are all summed up in this one word, grace; we have received
"even grace," a gift so great, so rich, so invaluable; the good will
of God towards us, and the good work of God in us. The law of God is holy,
just, and good; and we should make the proper use of it. But we cannot derive
from it pardon, righteousness, or strength. It teaches us to adorn the doctrine
of God our Saviour, but it cannot supply the place of that doctrine. As no
mercy comes from God to sinners but through Jesus Christ, no man can come to
the Father but by him; no man can know God, except as he is made known in the
only begotten and beloved Son.
Commentary on John 1:19-28
(Read John 1:19-28)
John disowns himself to be the Christ, who was now
expected and waited for. He came in the spirit and power of Elias, but he was
not the person of Elias. John was not that Prophet whom Moses said the Lord
would raise up to them of their brethren, like unto him. He was not such a
prophet as they expected, who would rescue them from the Romans. He gave such
an account of himself, as might excite and awaken them to hearken to him. He
baptized the people with water as a profession of repentance, and as an outward
sign of the spiritual blessings to be conferred on them by the Messiah, who was
in the midst of them, though they knew him not, and to whom he was unworthy to
render the meanest service.
Commentary on John 1:29-36
(Read John 1:29-36)
John saw Jesus coming to him, and pointed him out as the
Lamb of God. The paschal lamb, in the shedding and sprinkling of its blood, the
roasting and eating of its flesh, and all the other circumstances of the
ordinance, represented the salvation of sinners by faith in Christ. And the
lambs sacrificed every morning and evening, can only refer to Christ slain as a
sacrifice to redeem us to God by his blood. John came as a preacher of
repentance, yet he told his followers that they were to look for the pardon of
their sins to Jesus only, and to his death. It agrees with God's glory to
pardon all who depend on the atoning sacrifice of Christ. He takes away the sin
of the world; purchases pardon for all that repent and believe the gospel. This
encourages our faith; if Christ takes away the sin of the world, then why not
my sin? He bore sin for us, and so bears it from us. God could have taken away
sin, by taking away the sinner, as he took away the sin of the old world; but
here is a way of doing away sin, yet sparing the sinner, by making his Son sin,
that is, a sin-offering, for us. See Jesus taking away sin, and let that cause
hatred of sin, and resolutions against it. Let us not hold that fast, which the
Lamb of God came to take away. To confirm his testimony concerning Christ, John
declares the appearance at his baptism, in which God himself bore witness to
him. He saw and bare record that he is the Son of God. This is the end and
object of John's testimony, that Jesus was the promised Messiah. John took
every opportunity that offered to lead people to Christ.
Commentary on John 1:37-42
(Read John 1:37-42)
The strongest and most prevailing argument with an
awakened soul to follow Christ, is, that it is he only who takes away sin.
Whatever communion there is between our souls and Christ, it is he who begins
the discourse. He asked, What seek ye? The question Jesus put to them, we
should all put to ourselves when we begin to follow Him, What do we design and
desire? In following Christ, do we seek the favour of God and eternal life? He
invites them to come without delay. Now is the accepted time, 2 Corinthians 6:2. It is good for us to be where
Christ is, wherever it be. We ought to labour for the spiritual welfare of
those related to us, and seek to bring them to Him. Those who 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.
Commentary on John 1:43-51
(Read John 1:43-51)
See the nature of true Christianity, it is following
Jesus; devoting ourselves to him, and treading in his steps. Observe the
objection Nathanael made. All who desire to profit by the word of God, must
beware of prejudices against places, or denominations of men. They should examine
for themselves, and they will sometimes find good where they looked for none.
Many people are kept from the ways of religion by the unreasonable prejudices
they conceive. The best way to remove false notions of religion, is to make
trial of it. In Nathanael there was no guile. His profession was not
hypocritical. He was not a dissembler, nor dishonest; he was a sound character,
a really upright, godly man. Christ knows what men are indeed. Does He know us?
Let us desire to know him. Let us seek and pray to be Israelites indeed, in
whom is no guile; truly Christians, approved of Christ himself. Some things
weak, imperfect, and sinful, are found in all, but hypocrisy belongs not to a
believer's character. Jesus witnessed what passed when Nathanael was under the
fig-tree. Probably he was then in fervent prayer, seeking direction as to the
Hope and Consolation of Israel, where no human eye observed him. This showed
him that our Lord knew the secrets of his heart. Through Christ we commune
with, and benefit by the holy angels; and things in heaven and things on earth
are reconciled and united together.
── Matthew Henry《Concise Commentary on John》
John 1
Verse 1
[1] In
the beginning was the Word, and the Word was with God, and the Word was God.
In the beginning —
(Referring to Genesis 1:1, and Proverbs 8:23.) When all things began to be made
by the Word: in the beginning of heaven and earth, and this whole frame of
created beings, the Word existed, without any beginning. He was when all things
began to be, whatsoever had a beginning.
The Word — So
termed Psalms 33:6, and frequently by the seventy, and
in the Chaldee paraphrase. So that St. John did not borrow this expression from
Philo, or any heathen writer. He was not yet named Jesus, or Christ. He is the
Word whom the Father begat or spoke from eternity; by whom the Father speaking,
maketh all things; who speaketh the Father to us. We have, in John 1:18, both a real description of the Word,
and the reason why he is so called. He is the only begotten Son of the Father,
who is in the bosom of the Father, and hath declared him. And the Word was with
God - Therefore distinct from God the Father. The word rendered with, denotes a
perpetual tendency as it were of the Son to the Father, in unity of essence. He
was with God alone; because nothing beside God had then any being.
And the Word was God — Supreme, eternal, independent. There was no creature, in respect of
which he could be styled God in a relative sense. Therefore he is styled so in
the absolute sense. The Godhead of the Messiah being clearly revealed in the
Old Testament, ( Jeremiah 23:7; Hosea 1:6; Psalms 23:1,) the other evangelists aim at this,
to prove that Jesus, a true man, was the Messiah. But when, at length, some
from hence began to doubt of his Godhead, then St. John expressly asserted it,
and wrote in this book as it were a supplement to the Gospels, as in the
Revelation to the prophets.
Verse 2
[2] The same was in the beginning with God.
The same was in the beginning with God — This verse repeats and contracts into one the three points mentioned
before. As if he had said, This Word, who was God, was in the beginning, and
was with God.
Verse 3
[3] All
things were made by him; and without him was not any thing made that was made.
All things beside God were made, and all
things which were made, were made by the Word. In John 1:1,2 is described the state of things
before the creation: John 1:3, In the creation: John 1:4, In the time of man's innocency: John 1:5, In the time of man's corruption.
Verse 4
[4] In
him was life; and the life was the light of men.
In him was life — He
was the foundation of life to every living thing, as well as of being to all
that is.
And the life was the light of men — He who is essential life, and the giver of life to all that liveth, was
also the light of men; the fountain of wisdom, holiness, and happiness, to man
in his original state.
Verse 5
[5] And the light shineth in darkness; and the darkness comprehended it not.
And the light shineth in darkness — Shines even on fallen man; but the darkness - Dark, sinful man,
perceiveth it not.
Verse 6
[6]
There was a man sent from God, whose name was John.
There was a man —
The evangelist now proceeds to him who testified of the light, which he had
spoken of in the five preceding verses.
Verse 7
[7] The
same came for a witness, to bear witness of the Light, that all men through him
might believe.
The same came for (that is, in order to give)
a testimony - The evangelist, with the most strong and tender affection,
interweaves his own testimony with that of John, by noble digressions, wherein
he explains the office of the Baptist; partly premises and partly subjoins a
farther explication to his short sentences. What St. Matthew, Mark, and Luke
term the Gospel, in respect of the promise going before, St. John usually terms
the testimony, intimating the certain knowledge of the relator; to testify of
the light - Of Christ.
Verse 9
[9] That
was the true Light, which lighteth every man that cometh into the world.
Who lighteth every man — By what is vulgarly termed natural conscience, pointing out at least the
general lines of good and evil. And this light, if man did not hinder, would
shine more and more to the perfect day.
Verse 10
[10] He
was in the world, and the world was made by him, and the world knew him not.
He was in the world —
Even from the creation.
Verse 11
[11] He
came unto his own, and his own received him not.
He came — In
the fulness of time, to his own - Country, city, temple: And his own - People,
received him not.
Verse 12
[12] But
as many as received him, to them gave he power to become the sons of God, even
to them that believe on his name:
But as many as received him — Jews or Gentiles; that believe on his name - That is, on him. The moment
they believe, they are sons; and because they are sons, God sendeth forth the
Spirit of his Son into their hearts, crying, Abba, Father.
Verse 13
[13]
Which were born, not of blood, nor of the will of the flesh, nor of the will of
man, but of God.
Who were born —
Who became the sons of God, not of blood - Not by descent from Abraham, nor by
the will of the flesh - By natural generation, nor by the will of man -
Adopting them, but of God - By his Spirit.
Verse 14
[14] And
the Word was made flesh, and dwelt among us, (and we beheld his glory, the
glory as of the only begotten of the Father,) full of grace and truth.
Flesh sometimes signifies corrupt nature;
sometimes the body; sometimes, as here, the whole man.
We beheld his glory — We
his apostles, particularly Peter, James, and John, Luke 9:32.
Grace and truth — We
are all by nature liars and children of wrath, to whom both grace and truth are
unknown. But we are made partakers of them, when we are accepted through the
Beloved. The whole verse might be paraphrased thus: And in order to raise us to
this dignity and happiness, the eternal Word, by a most amazing condescension,
was made flesh, united himself to our miserable nature, with all its innocent
infirmities. And he did not make us a transient visit, but tabernacled among us
on earth, displaying his glory in a more eminent manner, than even of old in
the tabernacle of Moses. And we who are now recording these things beheld his
glory with so strict an attention, that we can testify, it was in every respect
such a glory as became the only begotten of the Father. For it shone forth not
only in his transfiguration, and in his continual miracles, but in all his
tempers, ministrations, and conduct through the whole series of his life. In all
he appeared full of grace and truth: he was himself most benevolent and
upright; made those ample discoveries of pardon to sinners, which the Mosaic
dispensation could not do: and really exhibited the most substantial blessings,
whereas that was but a shadow of good things to come.
Verse 15
[15] John
bare witness of him, and cried, saying, This was he of whom I spake, He that
cometh after me is preferred before me: for he was before me.
John cried —
With joy and confidence; This is he of whom I said - John had said this before
our Lord's baptism, although he then knew him not in person: he knew him first
at his baptism, and afterward cried, This is he of whom I said. etc.
He is preferred before me — in his office: for he was before me - in his nature.
Verse 16
[16] And
of his fulness have all we received, and grace for grace.
And —
Here the apostle confirms the Baptist's words: as if he had said, He is indeed
preferred before thee: so we have experienced: We all - That believe: have
received - All that we enjoy out of his fulness: and in the particular, grace
upon grace - One blessing upon another, immeasurable grace and love.
Verse 17
[17] For
the law was given by Moses, but grace and truth came by Jesus Christ.
The law —
Working wrath and containing shadows: was given - No philosopher, poet, or
orator, ever chose his words so accurately as St. John. The law, saith he, was
given by Moses: grace was by Jesus Christ. Observe the reason for placing each
word thus: The law of Moses was not his own. The grace of Christ was. His grace
was opposite to the wrath, his truth to the shadowy ceremonies of the law.
Jesus —
St. John having once mentioned the incarnation { John 1:14,) no more uses that name, the Word, in
all his book.
Verse 18
[18] No
man hath seen God at any time; the only begotten Son, which is in the bosom of
the Father, he hath declared him.
No man hath seen God — With bodily eyes: yet believers see him with the eye of faith.
Who is in the bosom of the Father — The expression denotes the highest unity, and the most intimate
knowledge.
Verse 19
[19] And
this is the record of John, when the Jews sent priests and Levites from
Jerusalem to ask him, Who art thou?
The Jews —
Probably the great council sent.
Verse 20
[20] And
he confessed, and denied not; but confessed, I am not the Christ.
I am not the Christ —
For many supposed he was.
Verse 21
[21] And
they asked him, What then? Art thou Elias? And he saith, I am not. Art thou
that prophet And he answered, No.
Art thou Elijah? — He
was not that Elijah (the Tishbite) of whom they spoke.
Art thou the prophet — Of whom Moses speaks, Deuteronomy 18:15.
Verse 23
[23] He
said, I am the voice of one crying in the wilderness, Make straight the way of
the Lord, as said the prophet Esaias.
He said — I
am that forerunner of Christ of whom Isaiah speaks.
I am the voice — As
if he had said, Far from being Christ, or even Elijah, I am nothing but a
voice: a sound that so soon as it has expressed the thought of which it is the
sign, dies into air, and is known no more. Isaiah 40:3.
Verse 24
[24] And
they which were sent were of the Pharisees.
They who were sent were of the Pharisees — Who were peculiarly tenacious of old customs, and jealous of any
innovation (except those brought in by their own scribes) unless the innovator
had unquestionable proofs of Divine authority.
Verse 25
[25] And
they asked him, and said unto him, Why baptizest thou then, if thou be not that
Christ, nor Elias, neither that prophet?
They asked him, Why baptizest thou then? — Without any commission from the sanhedrim? And not only heathens (who
were always baptized before they were admitted to circumcision) but Jews also?
Verse 26
[26] John
answered them, saying, I baptize with water: but there standeth one among you,
whom ye know not;
John answered, I baptize — To prepare for the Messiah; and indeed to show that Jews, as well as
Gentiles, must be proselytes to Christ, and that these as well as those stand
in need of being washed from their sins.
Verse 28
[28]
These things were done in Bethabara beyond Jordan, where John was baptizing.
Where John was baptizing — That is, used to baptize.
Verse 29
[29] The
next day John seeth Jesus coming unto him, and saith, Behold the Lamb of God,
which taketh away the sin of the world.
He seeth Jesus coming and saith, Behold the
Lamb — Innocent; to be offered up; prophesied of
by Isaiah, Isaiah 53:7, typified by the paschal lamb, and
by the daily sacrifice: The Lamb of God - Whom God gave, approves, accepts of;
who taketh away - Atoneth for; the sin - That is, all the sins: of the world -
Of all mankind. Sin and the world are of equal extent.
Verse 31
[31] And
I knew him not: but that he should be made manifest to Israel, therefore am I
come baptizing with water.
I knew him not —
Till he came to be baptized. How surprising is this; considering how nearly
they were related, and how remarkable the conception and birth of both had
been. But there was a peculiar providence visible in our Saviour's living, from
his infancy to his baptism, at Nazareth: John all the time living the life of a
hermit in the deserts of Judea, Luke 1:80, ninety or more miles from Nazareth:
hereby that acquaintance was prevented which might have made John's testimony
of Christ suspected.
Verse 34
[34] And
I saw, and bare record that this is the Son of God.
I saw it —
That is, the Spirit so descending and abiding on him.
And testified —
From that time.
Verse 37
[37] And
the two disciples heard him speak, and they followed Jesus.
They followed Jesus —
They walked after him, but had not the courage to speak to him.
Verse 41
[41] He
first findeth his own brother Simon, and saith unto him, We have found the
Messias, which is, being interpreted, the Christ.
He first findeth his own brother Simon — Probably both of them sought him: Which is, being interpreted, the
Christ - This the evangelist adds, as likewise those words in John 1:38, that is, being interpreted, Master.
Verse 42
[42] And
he brought him to Jesus. And when Jesus beheld him, he said, Thou art Simon the
son of Jona: thou shalt be called Cephas, which is by interpretation, A stone.
Jesus said, Thou art Simon, the son of Jonah — As none had told our Lord these names, this could not but strike Peter.
Cephas, which is Peter — Moaning the same in Syriac which Peter does in Greek, namely, a rock.
Verse 45
[45]
Philip findeth Nathanael, and saith unto him, We have found him, of whom Moses
in the law, and the prophets, did write, Jesus of Nazareth, the son of Joseph.
Jesus of Nazareth — So
Philip thought, not knowing he was born in Bethlehem. Nathanael was probably
the same with Bartholomew, that is, the son of Tholomew. St. Matthew joins
Bartholomew with Philip, Matthew 10:3, and St. John places Nathanael in
the midst of the apostles, immediately after Thomas, John 21:2, just as Bartholomew is placed, Acts 1:13.
Verse 46
[46] And
Nathanael said unto him, Can there any good thing come out of Nazareth? Philip
saith unto him, Come and see.
Can any good thing come out of Nazareth? — How cautiously should we guard against popular prejudices? When these
had once possessed so honest a heart as that of Nathanael, they led him to
suspect the blessed Jesus himself for an impostor, because he had been brought
up at Nazareth. But his integrity prevailed over that foolish bias, and laid
him open to the force of evidence, which a candid inquirer will always be glad
to admit, even when it brings the most unexpected discoveries.
Can any good thing —
That is, have we ground from Scripture to expect the Messiah, or any eminent
prophet from Nazareth? Philip saith, Come and see - The same answer which he
had received himself from our Lord the day before.
Verse 48
[48]
Nathanael saith unto him, Whence knowest thou me? Jesus answered and said unto
him, Before that Philip called thee, when thou wast under the fig tree, I saw
thee.
Under the fig tree I saw thee — Perhaps at prayer.
Verse 49
[49]
Nathanael answered and saith unto him, Rabbi, thou art the Son of God; thou art
the King of Israel.
Nathanael answered —
Happy are they that are ready to believe, swift to receive the truth and grace
of God.
Thou art the Son of God — So he acknowledges now more than he had heard from Philip: The Son of
God, the king of Israel - A confession both of the person and office of Christ.
Verse 51
[51] And
he saith unto him, Verily, verily, I say unto you, Hereafter ye shall see
heaven open, and the angels of God ascending and descending upon the Son of
man.
Hereafter ye shall see — All of these, as well as thou, who believe on me now in my state of
humiliation, shall hereafter see me come in my glory, and all the angels of God
with me. This seems the most natural sense of the words, though they may also
refer to his ascension.
── John Wesley《Explanatory Notes on John》
Chapter 1. Baptism and Calling
Disciples
Set up the
Tabernacle
Dwell Among Men
I. The Word
Becomes Flesh
II. Testimony
of John the Baptist
III. Testimony
of Disciples
── Chih-Hsin Chang《An Outline of The New Testament》
The Pre-existence Of Christ (1:1-5)
INTRODUCTION
1. The gospel of John was written for a simple purpose... a. To produce faith in Jesus as the Christ, the Son of God - Jn 20: