John answered them, “I baptize in water, but among you stands one whom you don’t know. He is the one who comes after me, who is preferred before me, whose sandal strap I’m not worthy to loosen.” These things were done in Bethany beyond the Jordan, where John was baptizing.
The next day, he saw Jesus coming to him, and said, “Behold, the Lamb of God, who takes away the sin of the world! This is he of whom I said, ‘After me comes a man who is preferred before me, for he was before me.’ I didn’t know him, but for this reason I came baptizing in water: that he would be revealed to Israel.” John testified, saying, “I have seen the Spirit descending like a dove out of heaven, and it remained on him. I didn’t recognize him, but he who sent me to baptize in water said to me, ‘On whomever you will see the Spirit descending and remaining on him is he who baptizes in the Holy Spirit.’ I have seen, and have testified that this is the Son of God.”
Again, the next day, John was standing with two of his disciples, and he looked at Jesus as he walked, and said, “Behold, the Lamb of God!”
John Calvin 1540 · Public Domain On vv26, 27, 28, 29, 30, 31, 32, 33, 34, 36 26. I baptize with water. This ought to have…
26. I baptize with water. This ought to have been abundantly sufficient for the correction of their mistake, but a reproof otherwise clear is of no advantage to the deaf; for, when he sends them to Christ, and declares that Christ is present, this is a clear proof not only that he was divinely appointed to be a minister of Christ, but that he is the true Elijah, who is sent to testify that the time is come for the renovation of the Church. There is a contrast here which is not fully stated; for the spiritual baptism of Christ is not expressly contrasted with the external baptism of John, but that latter clause about the baptism of the Spirit might easily be supplied, and shortly afterwards both are set down by the Evangelist.
This answer may be reduced to two heads: first, that John claims nothing for himself but what he has a right to claim, because he has Christ for the Author of his baptism, in which consists the truth of the sign; and, secondly, that he has nothing but the administration of the outward sign, while the whole power and efficacy is in the hands of Christ alone. Thus he defends his baptism so far as its truth depends on anything else; but, at the same time, by declaring that he has not the power of the Spirit, he exalts the dignity of Christ, that the eyes of men may be fixed on him alone. This is the highest and best regulated moderation, when a minister borrows from Christ whatever authority he claims for himself, in such a manner as to trace it to him, ascribing to him alone all that he possesses.
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It is a foolish mistake, however, into which some people have been led, of supposing that John’s baptism was different from ours; for John does not argue here about the advantage and usefulness of his baptism, but merely compares his own person with the person of Christ. In like manner, if we were inquiring, at the present day, what part belongs to us, and what belongs to Christ, in baptism, we must acknowledge that Christ alone performs what baptism figuratively represents, and that we have nothing beyond the bare administration of the sign. There is a twofold way of speaking in Scripture about the sacraments; for sometimes it tells us that they are the laver of regeneration, (Titus 3:5;) that by them our sins are washed away, (1 Peter 3:21;) that we
are in-grafted into the body of Christ, that our old man is crucified, and that we rise again to newness of life, (Romans 6:4, 5, 6;)
and, in those cases, Scripture joins the power of Christ with the ministry of man; as, indeed, man is nothing else than the hand of Christ. Such modes of expression show, not what man can of himself accomplish, but what Christ performs by man, and by the sign, as his instruments. But as there is a strong tendency to fall into superstition, and as men, through the pride which is natural to them, take from God the honor due to him, and basely appropriate it to themselves; so Scripture, in order to restrain this blasphemous arrogance, sometimes distinguishes ministers from Christ, as in this passage, that we may learn that ministers are nothing and can do nothing.
One standeth in the midst of you. He indirectly charges them with stupidity, in not knowing Christ, to whom their minds ought to have been earnestly directed; and he always insists earnestly on this point, that nothing can be known about his ministry, until men have come to him who is the Author of it. When he says that Christ standeth in the midst of, them, it is that he may excite their desire and their exertion to know him. The amount of what he says is, that he wishes to place himself as low as possible, lest any degree of honor improperly bestowed on him might obscure the excellence of Christ. It is probable that he had these sentences frequently in his mouth, when he saw himself immoderately extolled by the perverse opinions of men.
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators 1599 · Public Domain On vv26, 29, 31, 32, 34, 35, 36 Whom all the world seeth not, and is even…
Whom all the world seeth not, and is even amongst you.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv26–36 26 John answered them, saying, I baptize with water:…
26 John answered them, saying, I baptize with water: but there standeth one among you, whom ye know not;
Ver. 26. I baptize with water] The Baptist here meaneth the same that St Paul doth, 1Co 3:6-7. {See Trapp on "Mat 3:11"} Christ rains down righteousness upon all his baptized; to whom it is not only a sign, but also a seal, as circumcision is called, not only by St Paul, Rom 4:11, but also by a Jewish doctor, more ancient than their Talmud. Of Wilfride, first Bishop of Chichester, A.D. 700, it is reported that he converted to the faith many pagans in those parts. And a day being appointed for their baptism, they had no sooner received the same, but immediately it rained plentifully, the want whereof had caused a dearth for three years before; so that many died daily for hunger, and serveral joining hand-in-hand (forty or fifty in a company) threw themselves headlong into the sea.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv26–35 This was no strict answer to their question, which…
This was no strict answer to their question, which was not, how, but why he baptized? But proper replies are often called answers in Scripture, though not apposite to the question.
I baptize with water; I baptize you with mere water:
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but there standeth one among you, whom ye know not; but there hath stood one amongst you, εστηκεν, or (by a usual putting of one tense for another) there standeth one; Christ had been there with the crowd, Luk 3:15,21, and possibly was amongst them still when John spake these words; whom you know not, not so much as ore tenus, by face.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
William Burkitt 1703 · Public Domain On vv29, 31, 35 This is John the Baptist’s third testimony concerning Christ;…
This is John the Baptist’s third testimony concerning Christ; in which he points out Christ as the true Sacrifice for the expiation of sin. Behold the lamb of God: the Lamb of God’s appointing, to be an expiatory sacrifice; the Lamb of God’s election; the Lamb of God’s affection; the Lamb of God’s acceptation; the Lamb of God’s exaltation; who, by the sacrifice of his death, has taken away the sin of the world.
The sin, not sins, (in the plural number,) to denote original sin, as some think; or, as others, to show, that Christ hath universally taken upon himself the whole burden of our sin and guilt. And there seems to be a secret antithesis in the word world. In the Levitical sacrifices, only the sins of the Jews were laid upon the sacrificed beast; but this Lamb takes away the sin both of the Jew and the Gentile. The Lord has caused to meet on him the iniquity of us all.
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And the word, taketh away, being in the present tense, denotes a continued act, and it intimates to us thus much, viz. That it is the daily office of Christ to take away our sin, by presenting to the Father the memorials of his death. Christ takes away from all believers the guilt and punishment of their sins, the filth and pollution of them, the power and dominion that is in them: as St. John called upon the Jews, to behold this Lamb of God with an eye of observation; so it is our duty to behold him now with an eye of admiration; with an eye of gratulation; but especially with an eye of faith and dependence, improving the fruit of his death to our own consolation and salvation, Look unto me, and be saved. Isa 14:22.
William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.
Matthew Henry 1710 · Public Domain On v29 We have in these verses an account of John's…
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, Psa 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 two agree in one.
I. Here is his testimony to Christ on the first day that he saw him coming from the wilderness; and here four things are witnessed by him concerning Christ, when he had him before his eyes: -
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1. That he is the Lamb of God which taketh away the sin of the world, Joh 1:29. Let us learn here,
(1.) That Jesus Christ is the Lamb of God, which bespeaks him the great sacrifice, by which atonement is made for sin, and man reconciled to God. Of all the legal sacrifices he chooses to allude to the lambs that were offered, not only because a lamb is an emblem of meekness, and Christ must be led as a lamb to the slaughter (Isa 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 (Exo 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 our passover, Co1 5:7. He is the Lamb of God; he is appointed by him (Rom 3:25), he was devoted to him (Joh 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 the Lamb of God.
(2.) That Jesus Christ, as the Lamb of God, takes away the sin of the world. This was his undertaking; he appeared, to put away sin by the sacrifice of himself, Heb 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 airōn - he is taking away the sin of the world, which denotes it not a single but a continued act; it is his constant work and office to take away sin, which is such a work of time that it will never be completed till time shall be no more. He is always taking away sin, by the continual intercession of his blood in heaven, and the continual influence of his grace on earth. [2.] He takes away the sin of the world; purchases pardon for all those that repent, and believe the gospel, of what country, nation, or language, soever they be. The legal sacrifices had reference only to the sins of Israel, to make atonement for them; but the Lamb of God was offered to be a propitiation for the sin of the whole world; see Jo1 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 (Joh 1:30, Joh 1:31): 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 - anēr, 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, Joh 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 come baptizing with water. Observe, [1.] Though John did not know Jesus by face, yet he knew that he should be made manifest. Note, We may know the certainty of that which yet we do not fully know the nature and intention of. We know that the happiness of heaven shall be made manifest to Israel, but cannot describe it. [2.] The general assurance John had that Christ should be made manifest served to carry him with diligence and resolution through his work, though he was kept in the dark concerning particulars: Therefore am I come. Our assurance of the reality of things, though they are unseen, is enough to quicken us to our duty. [3.] God reveals himself to his people by degrees. At first, John knew no more concerning Christ but that he should be made manifest; in confidence of that, he came baptizing, and now he is favoured with a sight of him. They who, upon God's word, believe what they do not see, shall shortly see what they now believe. [4.] The ministry of the word and sacraments is designed for no other end than to lead people to Christ, and to make him more and more manifest. [5.] Baptism with water made way for the manifesting of Christ, as it supposed our corruption and filthiness, and signified our cleansing by him who is the fountain opened.
3. That this was he upon whom the Spirit descended from heaven like a dove. For the confirming of his testimony concerning Christ, he here vouches the extraordinary appearance at his baptism, in which God himself bore witness to him. This was a considerable proof of Christ's mission. Now, to assure us of the truth of it, we are here told (Joh 1:32-34),
(1.) That John Baptist saw it: He bore record; did not relate it as a story, but solemnly attested it, with all the seriousness and solemnity of witness-bearing. He made affidavit of it: I saw the Spirit descending from heaven. John could not see the Spirit, but he saw the dove which was a sign and representation of the Spirit. The Spirit came now upon Christ, both to make him fir for his work and to make him known to the world. Christ was notified, not by the descent of a crown upon him, or by a transfiguration, but by the descent of the Spirit as a dove upon him, to qualify him for his undertaking. Thus the first testimony given to the apostles was by the descent of the Spirit upon them. God's children are made manifest by their graces; their glories are reserved for their future state. Observe, [1.] The spirit descended from heaven, for every good and perfect gift is from above. [2.] He descended like a dove - an emblem of meekness, and mildness, and gentleness, which makes him fit to teach. The dove brought the olive-branch of peace, Gen 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 (Joh 1:33): I knew him not. He insists much upon this, that he knew no more of him than other people did, otherwise than by revelation. But he that sent me to baptize gave me this sign, Upon whom thou shalt see the Spirit descending, the same is he. [1.] See here what sure grounds John went upon in his ministry and baptism, that he might proceed with all imaginable satisfaction. First, He did not run without sending: God sent him to baptize. He had a warrant from heaven for what he did. When a minister's call is clear, his comfort is sure, though his success is not always so. Secondly, He did not run without speeding; for, when he was sent to baptize with water, he was directed to one that should baptize with the Holy Ghost. Under this notion John Baptist was taught to expect Christ, as one who would give that repentance and faith which he called people to, and would carry on and complete that blessed structure of which he was now laying the foundation. Note, It is a great comfort to Christ's ministers, in their administration of the outward signs, that he whose ministers they are can confer the grace signified thereby, and so put life, and soul, and power into their ministrations; can speak to the heart what they speak to the ear, and breathe upon the dry bones to which they prophesy. [2.] See what sure grounds he went upon in his designation of the person of the Messiah. God had before given him a sign, as he did to Samuel concerning Saul: "On whom thou shalt see the Spirit descend, that same is he." This not only prevented any mistakes, but gave him boldness in his testimony. When he had such assurance as this given him, he could speak with assurance. When John was told this before, his expectations could not but be very much raised; and, when the event exactly answered the prediction, his faith could not but be much confirmed: and these things are written that we may believe.
4. That he is the Son of God. This is the conclusion of John's testimony, that in which all the particulars centre, as the quod erat demonstrandum - the fact to be demonstrated (Joh 1:34): I saw, and bore record, that this is the Son of God. (1.) The truth asserted is, that this is the Son of God. The voice from heaven proclaimed, and John subscribed to it, not only that he should baptize with the Holy Ghost by a divine authority, but that he has a divine nature. This was the peculiar Christian creed, that Jesus is the Son of God (Mat 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, Act 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, Pe2 1:16.
II. Here is John's testimony to Christ, the next day after, Joh 1:35, Joh 1:36. 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, Jo1 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, Act 20:20, Act 20:21. It is good to have that repeated which we have heard, Phi 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, Luk 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.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain On vv26–36 John answered them, saying, I baptize with water,.... Or…
John answered them, saying, I baptize with water,.... Or in water, so the Vulgate Latin, and all the Oriental versions render it. The sense of the answer is, that he indeed baptized persons in water, which was all that he could do, or pretended to do; and he owned, that this was a new rite, and that he was the administrator of a new ordinance; but he suggests, as may be supplied from Mat 3:11 that there was one at hand, and even now among them, that should baptize, and so it is read in one of Stephens's copies here, in the Holy Ghost, and in fire; and it was by his authority, by a commission he had received from him, that he baptized in water; and that his speedy manifestation and appearance as the Messiah, which would be confirmed by his power of baptizing in the Holy Ghost, and by his ministry and miracles, would be a sufficient vindication of his conduct, and support him in his administration of water baptism:
but there standeth one among you; or "hath stood", as the Vulgate Latin version renders it; referring, not to his being among them at twelve years of age, but a few days ago when he came to John to be baptized, and was baptized by him; for from Joh 1:29 it is plain he was not now, or "today", as Nounus expresses it, standing in the midst of them. The Ethiopic version renders it, there is one about to stand among you, as he did the next day: though the meaning of the phrase may only be, that he was then in being, and dwelt somewhere among them, and not that he was personally present at that time:
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whom ye know not; neither from whence he is, nor who he is, or what is his work and office; neither the dignity of his person, nor the end of his coming into the world, nor the nature of his business in it.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv26, 28, 29, 31, 34 John answered, I baptize - To prepare for the…
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.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv26, 27, 28, 29, 31, 32, 33, 35, 36 Verse 26. I baptize with water] See Clarke on…
Verse 26. I baptize with water] See Clarke on Mr 1:8. I use the common form, though I direct the baptized to a different end, viz. that they shall repent of their sins, and believe in the Messiah.
There standeth one among you] That is, the person whose forerunner I am is now dwelling in the land of Judea, and will shortly make his appearance among you. Christ was not present when John spoke thus, as may be seen from Joh 1:29.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv29, 30, 35 Joh 1:29. The next day — Namely, the day…
Joh 1:29. The next day — Namely, the day after John had returned the answer mentioned Joh 1:26-27, to the priests and Levites sent to inquire into his character and mission; John seeth Jesus coming unto him — Having now returned from the desert, in which he had been tempted; and saith, Behold the Lamb of God — That innocent and holy person, who is to be offered up a sacrifice for the sins of mankind; prophesied of by Isaiah, (Isa 53:7,) and typified by the paschal lamb, and by the daily sacrifice; which, taketh away the sin of the world — Which so atones for and expiates the guilt of mankind, not only of the Jews, but also of the Gentiles, that through his mediation, whosoever, being truly penitent, and bringing forth fruits worthy of repentance, believeth in him, may receive remission of sins. Grotius, indeed, understands this of Christ’s reforming men’s lives; but it plainly refers to his being slain as a piacular victim, (1Pe 1:19,) to redeem us to God by his blood, (Rev 5:9,) or to procure for us that redemption which ensures to the penitent, that believe in him with a true and living faith, remission of sins, (Eph 1:7; Col 1:14,) and an exemption from the punishment deserved thereby. To understand this doctrine more fully, the reader must observe that, when a sacrifice was to be offered for sin, he that brought it laid his hand upon the head of the victim, according to the command of God, Lev 1:4; Lev 3:2; Lev 4:4; (where see the notes;) and by that rite was supposed to transfer his sins upon the victim, which is said to take them upon itself and to carry them away. Accordingly, in the daily sacrifice of the lamb, the stationary men, says Dr. Lightfoot, who were the representatives of the people, laid their hands upon the lambs thus offered for them; and these two lambs offered for the daily sacrifice were bought with that half shekel which all the Jews yearly paid, εις λυτρον της ψυχης αυτων, εξιλασασθαι περι των ψυξων αυτων, as the price of redemption of their souls, to make atonement for them, Exo 12:3; Exo 12:14; Exo 12:16. This lamb was therefore offered to take away the guilt of their sin, as this phrase signifies when it relates to sacrifices. Since, therefore, the Baptist had said, he baptized them for the remission of their sins, he here shows them by what means that remission was to be obtained. See Whitby.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv26, 27, 28, 29, 31, 32, 33, 35, 36 I baptize - He did not deny it; nor…
I baptize - He did not deny it; nor did he condescend to state his authority. That he had given. He “admitted” that he had introduced an important “change” in the rites of religion, and he goes on to tell them that this was not all. Greater and more important changes would soon take place without their authority. The Messiah was about to come, and the “power” was about to depart from “their” hands.
There standeth one - There is one.
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Among you - In the midst of you. He is undistinguished among the multitude. The Messiah had already come, and was about to be manifested to the people. It was not until the next day Joh 1:29 that Jesus was manifested or proclaimed as the Messiah; but it is not improbable that he was then among the people that were assembled near the Jordan, and mingled with them, though he was undistinguished. He had gone there, probably, with the multitudes that had been drawn thither by the fame of John, and had gone without attracting attention, though his real object was go receive baptism in this public manner, and to be exhibited and proclaimed as the Messiah.
Whom ye know not - Jesus was not yet declared publicly to be the Christ. Though it is probable that he was then among the multitude, yet he was not known as the Messiah. We may hence learn:
That there is often great excellency in the world that is obscure, undistinguished, and unknown. Jesus was near to all that people, but they were not conscious of his presence, for he was retired and obscure. Though the greatest personage ever in the world, yet he was not externally distinguished from others. Jesus may be near to men of the world, and yet they know him not. He is everywhere by his Spirit, yet few know it, and few are desirous of knowing it.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv26, 29 Hath stood. St. John the Baptist, by these words,…
Hath stood. St. John the Baptist, by these words, which he spoke to the priests and Levites, sent to him by the Pharisees, did not mean to tell them, that Jesus was either at the present time standing amongst them, or that he had ever been in the presence of the self same people; but they may be understood two different ways, either with regard to his divinity; an din that sense, Jesus was always by his divine presence amongst them; or in regard to his humanity; either that he lived in the same country, and among their countrymen, or, that he stood actually amongst them, because Jesus was accustomed yearly to go up to Jerusalem on the festival of the Pasch. (Denis the Carthusian)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Lange's Commentary on the Holy Scriptures 1864 · Public Domain On v35 The Disciples Of John And The First Disciples Of…
II
The Disciples Of John And The First Disciples Of Jesus. Jesus Ackonwledged As The Messiah, The King Of Israel, Who Knows His Israelites, And Also Knows “the Jews;” Signalized By Miraculous Discernment Of Spirits, Personal Characters Becoming Manifest In His Personal Light.
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Joh_1:35-51
35Again the next day after [omit after] John stood, and two of his disciples; 36and looking [fastening his eye] upon Jesus as he walked, he saith, Behold the Lamb of God! 37And the two disciples heard him speak, and they followed Jesus. 38 (39)Then [And] Jesus turned, and saw them following, and saith unto them146 What seek ye? They said unto him, Rabbi, (which is to say [which means], being interpreted, 39 (40)Master), where dwellest [abidest] thou? He saith unto them, Come and [ye shall] see!147 [Then]148 They came and saw where he dwelt [abode]149 and abode [for their part] with him that day: [.] for [omit for]150 it was about the tenth hour. 40 (41)One of the two which [who] heard John speak, and followed him, was Andrew, 41 (42)Simon Peter’s brother. He first151 findeth his own brother Simon, and saith unto him, We have found the Messias [Messiah], which is, being interpreted, the 42 (43)[om. the] Christ [Anointed]. And he brought him to Jesus. And [om. And] when Jesus beheld him, he [Jesus looking on him] said, Thou art Simon the Son of Jona [John]152 thou shalt be called Cephas, which is by interpretation, 43 (44)A stone [Peter].153 The day following [the next day]154 Jesus [he]155 would go [ῆθέλησεν, intended, was minded, to go] forth into Galilee, and findeth Philip, 44 (45)and saith unto him, Follow me. Now Philip was of [from] Bethsaida, the 45 (46)city of Andrew and Peter. Philip findeth Nathanael, and saith unto him, We have found him, of whom Moses in the law, and the prophets, did write, Jesus 46 (47)of Nazareth, the son of Joseph.156 And Nathanael said unto him, Can there 47 (48)any good thing [have] come [εἶναι] out of Nazareth? Philip saith unto him, Come and see. Jesus saw Nathanael coming to him, and saith of him, Behold 48 (49)an Israelite indeed, in whom is no guile! Nathanael saith unto him [answered him], Whence knowest thou me? Jesus answered and said unto him, Before that [om. that] Philip called thee, when thou wast under the fig tree, I saw 49 (50)thee. Nathanael answered and saith unto him, Rabbi, thou art the Son of 50 (51)God; thou art the King of Israel. Jesus answered and said unto him, Because I said unto thee, I saw thee under the fig tree, believest thou? thou shalt see 51 (52)greater things than these. And he saith unto him, Verily, verily, I say unto you, Hereafter157 [om. hereafter or henceforth], ye shall see heaven open [opened], and the angels of God ascending and descending upon the Son of man.158
EXEGETICAL AND CRITICAL
[The gathering of the first disciples of jesus, 35–52. The humble beginning of mighty results. The cradle of the Christian Church. This call is Judea on the banks of Jordan was merely a preliminary acquaintance, which John supplies from his personal experience, while the final call to the permanent discipleship, as related by the Synoptists (Mat_4:18 ff.; Mar_1:16 ff.; Luk_5:1 ff.), took place at a later date in Galilee. We must assume that these disciples (two of them at least, viz., Andrew and John, were formerly disciples of the Baptist), after becoming acquainted with Jesus on the banks of Jordan, and accompanying Him to Galilee to witness the miracle at Cana, returned for a while to their occupation as fishermen (as they did after the resurrection, Joh_12:1 ff.), until, before His journey to the passover in Jerusalem, He called them to the Apostolate. The readiness with which they followed, and the confidence of Peter in the miraculous powers of Jesus (Luk_5:5), are more readily explained from the previous intercourse related by John. The section has two divisions: 1) The calling of Andrew and John, and, through Andrew, of Simon Peter, 35–43; 2) The calling of Philip, and, through him, of Nathanael, 44–52. Christ finds disciples, they find their friends, and report how they have been found by Christ and have found Him (Joh_1:41; Joh_1:45). Bengel observes on εὐρίσκει (Joh_1:41): “With the festive freshness of those days beautifully corresponds the word findeth, which is used here more frequently than elsewhere.” Trench appropriately calls this “the chapter of the Eurekas.” Christ used no outward compulsion, held out no worldly inducements of any kind; it was simply the force of spiritual attraction which draws “the brave to the braver, the noble to the noblest of all.”—P. S.]
Joh_1:35. Again the next day.—[Τῇ ἐπαύριον πάλιν εἱστήκει Ἰωάννης.]—The day after the first testimony of John [Joh_1:29] or after the day of Christ’s return from the wilderness, which followed the day of John’s testimony concerning the Messiah before the Jewish rulers; to the Evangelist ever memorable. He counts these never to be forgotten days one by one. Upon the testimony of the first day the two disciples of John did not follow Jesus. They doubtless felt that this must involve departure from their old master. The next day was the day of their calling and decision.
And two of his disciples.—One was Andrew, we know from Joh_1:40 (see Com. on Matthew Joh_10:1-4); the other was certainly John. We judge thus from (1) John’s manner of mentioning himself, either not at all, or indirectly (chs. Joh_13:23; Joh_18:15; Joh_19:26; Joh_20:3; Joh_21:20); a manner which he seems to have extended also to his mother (Joh_19:25; comp. Introduction, p. 5), and to which we might cite analogies in Mark (Mar_14:51) and Luke (Luk_24:18). 2) The giving of one name, suggesting a personal reserve in regard to the other. 3) The very lifelike character of the subsequent account. 4) The more distinct calling of the sons of Zebedee immediately after, with the sons of Jonas, on the sea of Galilee, Matthew 4. As the calling of the latter is introduced here, so is doubtless the calling of the former.
Joh_1:36. And looking upon Jesus.—His eye rests upon him, is steadily and continuously directed towards him, ἐμβλέψας, see Joh_1:42, et al. [Joh_1:43; Mar_10:21; Luk_20:17].
As he walked.—The day before, Jesus had returned to John out of the wilderness. Probably He then took leave of him, after coming to an understanding with him respecting their conduct towards each other. We may suppose that Jesus expects the transfer of the disciples of John. To-day He comes no more to John, but after an excursion returns to His abode. That He comes within sight of the Baptist, is wholly natural, yet at the same time designed.
Behold the Lamb of God.—As the disciples of John had yesterday heard the same word, and no doubt some explanation of it, no more than this repetition of the exclamation was now necessary, to cause these two disciples to go personally after the Lord; no more extended discourse (so Meyer, rightly, against Lücko and Tholuck. And of a multitude standing by, to whom he spoke in presence of the two, there is not a word).
Joh_1:37. And they followed Jesus [with profound reverence and in expectation of great things].—The ἀκολουθεῖν being immediately repeated, must mean more than: went towards Him to see Him (Nonnus, Euthymius [Alt.]). They went towards him, in any case, with the thought of discipleship, though their decision to be disciples must have been afterwards wrought by Christ. Bengel: “Primæ origines ecclesiæ Christianæ.”
Joh_1:38 (39). What seek ye?—Anticipating, yet meeting their seeking. That they are seeking, He acknowledges. But in the impersonal τί He couches a sort of testing. That they were now quite timid, as Euthymius Zigabenus proposes, is evident from their embarrassed answer. They do not express themselves directly respecting their seeking; yet they plainly say that they seek not something from Him, but Himself.
Rabbi, where abidest thou?—An acknowledgment that He was a master [a travelling Rabbi]; an intimation that they wish to speak with Him in quiet; an implication that He has a hospitable house [with a friend] near by; an inquiry, when they may meet Him there. John writes for Greeks, and therefore explains the term Rabbi.
Joh_1:39 (40). Come and ye shall see.159—An unmistakable allusion to the rabbinical formula of requiring one to convince himself: Come and see! (בא וראה, according to Buxtorf and Light-foot), which Meyer groundlessly rejects. [Come and see, afterwards used by Philip, Joh_1:47 (48), in reply to the objection of Nathanael, occurs Psa_66:5 (6).with reference to the great works of God (לְכוּ וּרְאוּ, LXX.: δεῦτε καὶ ἴδετε τὰ ἐργα τοῦ θεοῦ); comp. Joh_1:16 (δεῦτε, ἀκούσατε Come and hear… and I will declare what He has done for my soul). It is often the wisest answer we can give to honest skeptics on matters of Christian faith. Bengel calls it optimum remedium contra opiniones præconceptas. Personal experience is the best test of the truth of Christianity, which, like the sun in heaven, can only be seen in its own light. It was Pascal, I believe, who said, that human things must be known to be loved, but divine things must be loved first before they can be known.—P. S.]
And abode with him.—Ἔμειναν receives its significant sense from the preceding ποῦ μένεις.
It was about the tenth hour.—[The first hour of his Christian life was indelibly fixed upon the memory of John, as a great and glorious turning point, as a transition from darkness to light.160 Such days will be remembered in eternity, when their fruits will fully appear.—P. S.] According to the Jewish computation, four o’clock in the afternoon; according to the Roman (from midnight to midnight), ten o’clock in the morning. The expression: abode with Him that day [τὴν ἡμέραν ἐκείνην), seems to favor the latter computation. For this are Rettig [Studien und Kritiken, 1830, p. 106 f.], Tholuck, Ebrard, Ewald.161 For tho Jewish, Lücke, Meyer, [Alford, Hengstenberg]. Decisive arguments for the Jewish are: 1) The Greeks of Asia Minor, for whom John wrote, had with the Jews the Babylonian reckoning, from sun-rise to sun-set. 2) The Romans also used the natural day besides the other computation. 3) In Joh_4:6 the sixth hour is far more probably noon, than six o’clock in the morning or evening (see Leben Jesu, II. p. 474); in Joh_4:52 the seventh hour is most probably the first hour after noon; Joh_11:9 implies the Babylonian reckoning; and in Joh_19:14 the sixth hour cannot be six o’clock in the morning, though to place it at noon causes difficulty (see Comm. on Mar_15:25, and Mat_27:45). 4) Even of a late part of the afternoon it may be said in popular speech, that they abode with Him that day, especially if the conversation extended into the night. Reference of the hour to what follows further on (Hilgenfeld, Lichtenstein; sea Meyer), is unwarranted.
Joh_1:40 (41). One was Andrew, etc.—The form of the statement leads us to inquire after the other. Andrew is more particularly described as the brother of Simon Peter, on account of the subsequent distinction of Peter. He no doubt influenced the decision of John, as well as of Peter, and afterwards of Philip (who “was of the city of Andrew and Peter”). He appears again as mediator and pioneer in Joh_12:22 (comp. Mar_13:3). On Andrew see Matth. on Joh_10:1-4, and the word in Winer [Smith, and other Bible Dictionaries].
Joh_1:41 (42). He first findeth.—For this finding Luthardt supposes a separate day, without support from the text. The text in fact leads us to suppose that this finding occurred on the same day that the disciples were with Jesus (Meyer, against De Wette, etc.) We may easily imagine, too, that Andrew found his brother on returning in a common lodging-place. The supposition that the disciples then brought Peter to Jesus still on the same evening, is more difficult. But even this has a parallel in the nocturnal visit of Nicodemus, and it makes the whole procedure uncommonly animated, showing the intense excitement of the disciples. Meyer thinks the emphatic statement that Andrew is the first to find his own brother, an intimation even that John next found his brother James, and brought him to Jesus. John is silent about it, indeed, after the manner of his peculiar, delicate reserve respecting himself and his kindred (even the name of James does not occur in his Gospel); but the πρῶτος betrays it, and the Synoptical account confirms it, Mar_1:19. This opinion is certainly more strengthened by the ἴδιον (which is not merely possessive), than the opinion of De Wette and others, that the two together sought out Simon.
We have found the Messiah [Εὑρήκαμε ντὸν Μεσσίαν.—Bengel: “A great and joyful εὔρηκα, and expected by the world for about forty centuries.”—P. S.]—“With the stress on the first word, implying a longing search”: Meyer. And the name Messiah, used by the Aramaic-speaking disciple, the Evangelist interprets to his readers. [Xριστός, from χρίω to anoint. The article is omitted because the author wishes simply to identify the two words מָשִׁיחַ and χριστός, not the two titles. See Meyer and Alford. Anointing with oil in the O. T. is a symbolical act that signifies the communication of the gifts of the Holy Spirit and the solemn consecration to the service of God. It was performed on the three officers of the theocracy, the kings, priests and prophets, especially the kings (comp. 1Sa_10:1; 1Sa_16:13-14); hence kings were called emphatically the anointed, or the anointed of the Lord (1Sa_2:10; 1Sa_2:35; 1Sa_12:3; 1Sa_12:5; 1Sa_16:6; 1Sa_16:10; 2Sa_1:14; 2Sa_1:16; 2Sa_19:21; Lam_4:20; Zec_4:14). The term in its fullest sense was applied to Him who should be endowed with the Holy Spirit without measure (Isaiah 11; comp. Joh_1:32-33; Joh_3:34), realize the typical significance of the kingdom of Israel (Psa_2:2; Dan_9:25) and combine the offices of prophet, priest and king in His own person for ever. P. S.]
Joh_1:42 (43). Beheld him.—Ἐμβλέψας. The penetrating look of the Lord, introducing one of those mental miracles of immediate discernment of characters which here follow in rapid succession, and of which the knowledge of Nathanael is especially signalized. Jesus is the knower of hearts, Joh_2:25. It is characteristic that John first brings out this power of the Lord: in keeping with his Gospel of the ideal personality.
Thou art Simon.—This calling him by name is not necessarily through miraculous knowledge (Chrysost., Luthardt), for Andrew had introduced him to Jesus; but is doubtless intended to put Simon as the son of Jonas in contrast with Peter. שִׁמְעוֹך, heard, יוֹנָה, dove, כֵּיפָא, rock. The sense is: What thou art not, and canst not be, as Simon, son of Jonas,162 but what thou art adapted to be, that shalt thou become. [Christ says not: “Thou art Cephas,” as He says to Nathanael: “Thou art truly an Israelite,” but “thou shalt be called Peter.” It was therefore a prophecy of the future work and position of Peter in history, as the Apostle who, above all others, laid the foundations of the church, among the Jews on the day of Pentecost, and among the Gentiles by the conversion of Cornelius. Cephas (בּיפא), Peter, Rock, is a symbol of firmness; comp. the contrast of rocky and sandy foundation, Mat_7:24-26, and the promise of indestructibility given to the church as founded upon the rock, Joh_16:18.—P. S.] On the more particular sense of the antithesis see Comm. on Matth., Mat_16:17 [and the notes in the Am. ed., pp. 292, 293, 295]; on the different calls, Matth. on Joh_4:19, p. 93. In Mat_16:18 this previous naming is evidently pre-supposed.163 It is characteristic of Judaism as the religion of personal life, that persons were commonly designated by names significant of their peculiarities. See the citation in Tholuck. According to Tholuck the rock, the emblem of firmness, would refer to the choleric temperament of Peter. But none of all the temperaments suffices to describe a concrete direction of character. A recent assurance, that the name Peter refers not at all to his stamp of character, but entirely to the work of grace in him, can be accounted for only by want of insight into the nature of a charism.164
[The calling of Philip and Nathanael, Joh_1:43-51. Comp. on this passage Archbishop Trench, Studies in the Gospels, N. Y. ed., 1867, pp. 66 f.—P. S.]
Joh_1:43 (44). The next day Jesus.…to go forth.—Had therefore not yet gone forth. Was intending to set out.—And findeth Philip.—He was by this circumstance again detained. The acquaintance may be accounted for by two facts. Philip had been also at the Jordan; probably, like others, a disciple of John. He was a townsman of Andrew and Peter, of Bethsaida (Joh_4:5; Joh_12:21), and perhaps just then on his way home.165 Philip, one of the earliest apostles of the Lord. His characteristic, according to Joh_6:5; Joh_12:21 sqq.; Joh_14:8, seems to have been a striving after ocular evidence in the nobler sense, a buoyant and resolute advance to the object in view (see Comm. on Matth., p. 183). Tradition, contrary to the fact of his earlier calling, has made him the disciple to whom Christ spoke the words in Mat_8:22 (Clement of Alex., Strom. III. 187). More probable is the tradition that he preached in Phrygia (Theodoret, Nicphorus), and died at Hierapolis (Euseb. III. 31, etc.) The accounts of his marriage and his daughters have confounded him with Philip the deacon, with whom he is in general frequently interchanged (see the art. in Winer and in Herzog’s Real Encycl.)
Follow me.—This cannot mean merely: Join the journeying company [Alford]; yet neither is it the call to the Apostolic office. It is the invitation to discipleship, in the form of a travelling companionship. The rest of the interview (how Jesus knew Philip, and Philip knew the Lord) is not mentioned; only the decisive word of the call. Probably the Evangelist would tell us that the quick, active character of Philip did not need many circumstances. [Trench: “This ‘Follow Me’ might seem at first sight no more than an invitation to accompany Him on that journey from the banks of Jordan to Galilee, on which He was just setting forward. It meant this (thus compare Mat_9:9; Luk_5:27); but at the same time how much more. It was an invitation to follow the blessed steps of His most holy life (Mat_16:24; Joh_8:12; Joh_12:26; Joh_21:19; Rev_14:4), to be a partaker at once of His cross and His crown. How much of this Philip may have understood at the moment it is impossible to say; but whether much or little, he is not disobedient to the heavenly calling.”—P. S.]
Joh_1:44 (45). [Bethsaida of Galilee was on the western shore of the lake of Galilee, not far from Capernaum and Chorazin, but like these two towns, it is entirely obliterated from the face of the earth, so that even the memory of its site has perished. Robinson (III. 359) places it a short distance north of Khûn Minyeh, which he identifies with Capernaum; while other travellers, perhaps more correctly, find the ruins of Capernaum in Tell Hûm. Comp. Mat_11:20 and the notes in Matthew, pp. 210, 211.—It is remarkable that none of the Apostles was from Jerusalem, the capital of the nation. Christ Himself proceeded from an insignificant town and an humble carpenter-shop, and selected His Apostles from among the illiterate fishermen of Galilee. This is the way of God who made the world out of nothing. Comp. 1Co_1:27.—P. S.]
Joh_1:45 (46). Philip findeth Nathanael (Theodore, gift of God).—The same with Bartholomew (see the Comm. on Matth. p. 182), and, according to Joh_21:2, of Cana in Galilee.166 He was probably, therefore, going in the same direction. The calling of Nathanael also is represented as occurring at the outset of the journey, not (as Ewald makes it) on nearing Cana. Nathanael seems also to be one of the devout (Luk_2:38), who had been with John the Baptist; and Philip’s having to find his friend (we find him afterwards paired with Nathanael, Mat_10:3, etc., except in Act_1:13), may be explained by Nathanael’s having forgotten himself in devout meditation apart under a fig-tree.
Of whom Moses in the law.—The promises in Genesis and Deu_18:15, recognized as verbal and typical prophecies. Jesus of Nazareth, the son of Joseph.—[Literally: Jesus the son of Joseph, of Nazareth.] The distinguishing of the person first by his father, then by his residence, was usual among the Jews. Utterly groundless is the inference from these words, that John knew nothing of the miraculous birth of Jesus (De Wette, Strauss); this would not follow, even though the words were those of John himself, instead of Philip. [John, as a faithful historian, reports not what Philip ought to have said and would have said from his subsequent higher knowledge, but what he actually did say in the twilight of his first acquaintance, and in accordance with the prevailing belief. The mystery of the supernatural conception was a pearl not to be thrown before the multitude who would have misunderstood and abused it. That John believed in it as well as the Synoptists, is evident from his exalted view of Christ as the sinless Saviour from sin, and may be inferred also (as Neander suggests) from Joh_1:14 (the eternal Word became flesh, i.e., man), as compared with Joh_3:6 (what is born of flesh, i.e., of corrupt human nature, is flesh).—P. S.]
Joh_1:46 (47). Can there any good thing coma out of Nazareth?—[Not so much an objection, as an expression of astonishment and a question frankly but modestly put.—P. S.] Grounds of the prejudice: 1) Nazareth lay in Galilee (Ebrard); yet Nathanael himself was a Galilean. 2) Nazareth too small and insignificant to be the birth-place of the Messiah (Lücke and others). 3) The village was considered, as is evident from the τὶ ἀγαθόν, immoral (Meyer, with the remark that Luk_4:16 sqq. also may agree with Nathanael’s opinion). Yet, literally taken, the expression would be absurd: out of the worst town some morally good thing may come. Any good thing, therefore, must here mean: any thing excellent, any eminent person; and Nathanael’s doubt of this must have arisen from the smallness and insignificance of the place in proportion to the greatness of the Messiah. [So also Alford.] Tholuck: The place has no celebrity [is not even named] either in the Old Testament or in Josephus, and seems to have always been but an insignificant market-town, as the etymology of נֵצֶר implies (Hengstenberg, Christol. II. p. 127; Clark’s Engl. ed. II. p. 109). The pagan Julian contemptuously called Christ the Galilean [and the Christians Galilæans]; the Jews call Him הַנָצְרִי to this day. On Nazareth and its situation see the Comm. on Matth. on Joh_2:23, p. 64.167
Come and see.—The second time. [An echo of Christ’s Come and ye shall see, Joh_1:39.] A watchword of the Christian faith.
Joh_1:47 (48). Behold truly an Israelite indeed, in whom is no guile.—[̓́Ιδε, ἀληθῶς Ἰσραηλίτης (Tischendorf reads—είτης) ἐνᾤ δόλος οὐκ ἔστιν.—Comp. Psa_32:2, LXX. μακάριος ἀνὴρ, ῷ̓ οὐ μὴ λογίσηται κύριος ἁμαρτίαν, οὐδέ ἐστιν ἐν τῷ στόματι α̣ὐτοῦ δόλος•]—The word of the Lord addressed not directly to Nathanael, but to others on his approach. An Israelite indeed: that is, not merely a Jew, but a Jew of the higher theocratic turn. [Israelite is the theocratic and the most honorable title of the descendants of Abraham, in commemoration of Jacob’s glorious victory of prayer (Gen_32:28; Act_2:22; Act_3:12; Act_5:34; Act_13:16; Rom_9:4, etc.). The Ishmaelite and the Edomite were Abraham’s seed as well as the Jews, but not Israelites. That was the exclusive title of the people of the covenant. With many this title was indeed a mere name, or even a contradiction and reproach, as the title Christian (i.e., follower of Christ) is with a multitude of Christians so-called. But Nathanael was not merely a carnal descendant of Jacob, an Israelite after the flesh, but an Israelite in spirit, a genuine son of that new Jacob or Israel who had in faith and prayer wrestled with God and prevailed. Probably he was engaged in meditation and prayer under the fig-tree, and thus truly a wrestler with God, like Israel of old. A reference to that event in the history of Jacob which gave rise to his new name (Gen_32:28; Hos_12:4), is as likely, as the reference to Jacob’s ladder in Joh_1:51 (see below) is certain. Perhaps the scene took place on the very spot which tradition assigned for the wrestling of Jacob. This would give additional force to the passage. Comp. my History of the Apostolic Church, p. 388.—P. S.]
The reason why Nathanael is called a genuine Israelite, is his freedom from falsehood. In the Jewish nature there was much guile [as it was the characteristic fault of Jacob, the supplanter.—P. S.]; in the Israelite temper and the lively character it unfolded, there was no guile. [There is an allusion in the name to יָשָׁר, straight, upright, righteous, the very reverse of the meaning and natural characteristic of Jacob, comp. Num_23:10.—P. S.] Meyer’s reference of the expression to the description of Jacob in Gen_25:27 [אִישׁ תָּם, LXX. ἄπλαστος, Aquila: ἁπλοῦς Symmachus: ἅμωμος] is not of decisive importance. Christ perceived the man without guile by spiritual distant sight, as Discerner of the heart; an advance, therefore, on the miraculous knowledge of Peter.168 The frankness with which Nathanael expressed his prejudice against Nazareth, quite agrees with the judgment of the Lord. [The guilelessness of Nathanael must not be pressed too far and identified with sinlessness; on the contrary, it implies a readiness to confess sin instead of hiding it (comp. Psa_32:1-2). It furnished, as Trench remarks, a kindly soil in which all excellent graces will flourish, but did not supersede the necessity of the divine seed, out of which alone they can spring. Augustine: “Si dolus in illo non erat, sanabilem illum judicavit medicus, non sanum.”—P. S.]
Joh_1:48 (49). The question of Nathanael: Whence knowest thou me? [Πόθεν με γινώσκεις] is a new feature of the straightforward, clear character. He does not hypocritically decline the commendation; he does not proudly accept it; but he wishes to know whereon it is founded. He expresses himself evidently as surprised, but not as overcome; hence as yet without the title Rabbi. According to Jewish etiquette, no doubt, uncivil.
When thou wast under the fig-tree.—According to Meyer, Philip cannot have found him under the fig-tree (as the Greek fathers and Baumgarten-Crusius suppose), but in another place; neither the πρὸ τοῦ φωνῆσαι, nor the ὄντα ὑπό, etc., would have force. But if the mood of Nathanael under the fig-tree was the characteristic thing, Philip might have oven found him still there, without the significant element of the Lord’s expression being invalidated thereby. Again, according to De Wette and Meyer, the word of Jesus is intended to indicate only a miraculous vision of the person of Nathanael (beyond the range of natural sight), not a look into the depth of his soul. But in this case Jesus would not have answered the question of Nathanael at all. Jesus must have seen something in the spiritual posture of Nathanael under the fig-tree, which marked the person as the Israelite without guile. “As the Talmud often speaks of Rabbins who pursued the study of the law in the shade of fig-trees, most persons think of a similar occupation here.” Tholuck. According to Chrysostom and Luther, Nathanael was probably occupied with the very hope of the Messiah.
[Trench also remarks that our Lord must refer here to earnest prayer, some great mental struggle, or strong temptation which took place in Nathanael’s soul while sitting under the fig-tree; for this of itself was a common occurrence among Israelites (1Ki_4:25; Mic_4:4; Zec_3:10). Wordsworth and Alford find in ὑπό with the accusative (ὅντα ὑπὸ τῆν συκὴν instead of ὑπὸ τῇ συκῇ) an indication of retirement to the fig-tree as well as concealment there,—probably for purposes of meditation and prayer. It implies: when thou wentest under the fig-tree and while thou wert there.—P. S.]
Joh_1:49 (50). Rabbi, thou art the Son of God.—In joyful certainty Nathanael now gives threefold expression to his hitherto reserved acknowledgment. First, Rabbi, the title, for even this most just due he had not before paid; then, Son of God, because he showed the divine power of the Heart-Searcher to look upon the soul; then, King of Israel, that is Messiah. There is at the same time an extremely fine return of the commendation: An Israelite without guile; Thou art the King of the Israel without guile, that is, my King. Though the ideas Christ and Son of God have become more or less interchangeable, yet it makes a difference whether the confession of the Messiahship precedes that of the divinity, or the reverse. Nathanael reasons from the Son of God, who demonstrated Himself to him, to the Messiahship.
[The title the Son of God, was a rare designation of the Messiah, derived from Psa_2:5; Psa_2:12 (comp. Isa_9:6), and is so used by Peter, Mat_16:16, the disciples in the ship, Mat_14:33, Martha, Joh_11:27, and the high priest, Mat_26:63. It signifies the divine nature, as the titles the Son of Man, and the Son of David, signify the human nature of the Messiah. (See Excursus after Joh_1:51). This is evident from the hostile indignation of the Pharisees and Scribes at our Lord when He claimed to be the Son of God (Joh_5:18; Joh_10:30-39). It is, of course, not to be supposed that Nathanael or any of the disciples had, during the earthly life of Christ, a clear insight into the full meaning and metaphysical depths of the expression, but their faith, based upon the glimpses of the O. T.169 and the personal knowledge of our Lord, contained more than they were conscious of, and anticipated the dogma.—P. S.]
Joh_1:50 (51). Because I said unto thee—believest thou?—Not properly a question; still less an intimation of censure for a defective ground of faith (De Wette); but an expression of surprise that he so joyfully believes, upon a single token. Hence, too, a greater is then promised him.
Joh_1:51 (52). Verily, verily.—The Hebrew Amen. אָמֵך, from אָמַך, an adjective: sure, true, faithful; also used as a substantive and adverb. When a final word of devout acclamation, Deu_27:15-26; Psa_41:13; Psa_89:52, or of religious confirmation of one’s own word, Rom_9:5; Rom_11:36, it is a sentence: Ratum sit, ita sit. When an initial word, it is an adverbial protestation: verissime, certissime; put singly in Matth., Joh_5:18; Joh_16:28 (Luk_9:27 ἀληθῶς), and Luke. In John double: Joh_3:3; Joh_5:19; Joh_8:51; Joh_12:24; Joh_14:12; Joh_21:18. Substantively: Amen, 2Co_1:20; the Amen, Rev_3:14.—That the Hebrew word was early familiar in Christian worship, is evident from the fact that John does not explain it. In modern times even a small sect has gathered upon the consecrated word, called the Amen church.170 For the first time here, the word of the most solemn asseveration. “Only in John, and only in the mouth of Jesus, hence the more certainly authentic.”
[The Synoptists use the single Amen more than 50, John the double—25 times, even in parallel passages, as Mat_26:21; Mat_26:34; Joh_13:21; Joh_13:38. Bengel explains the repetition in John from the fact that Christ spoke both in His and in the Father’s name. Probably it is a more emphatic assertion of the superiority of Christ above all preceding prophets. The double Amen could with full propriety only be used by Him who is the personal truth (Joh_14:6), the Amen (Rev_3:14), the God of Truth (in Hebr. Amen, Isa_65:16), and in whom all the promises of God are Yea and Amen (2Co_1:19).—P. S.]
I say unto you: to the little company of disciples now already collected. [This formula “I say unto you” differs from the “Thus saith the Lord,” as Christ differs from all the prophets: He is the truth itself and speaks with divine authority His own word; they are only witnesses of the truth and speak the Word of God in the name of God.—P. S.]
(Henceforth) ye shall see heaven opened.—[This prospect to the public life of Christ, and uninterrupted communion between heaven and earth in and through Him, is an eminently fit conclusion of this chapter. Whether we retain ἀπ άρτι (ἀπ’ ἄρτι) or not, the beginning of His public ministry and the first recognition of His Messianic dignity is meant, as the starting-point of an unbroken communion between God and man, and an exchange of divine grace and human prayers. The open heaven is here, as in the baptism of Christ, a symbolical expression for the ever present, help and grace of God (comp. Gen_28:10-17; Eze_1:1; Mat_3:16; Acts vii. 17; Joh_10:11); while the closed heavens signify the absence of divine help or the impending judgment of God (comp. Isa_64:1). The participle ἀνεωγότα implies the act of opening, and the fact that before Christ the heaven was closed. Bengel: “aperlum, præteritum, proprie, Mat_3:16, et cum continuatione in posterum,” Joh_3:13; Act_7:56; Rev_11:12.—P. S.] The expression is evidently suggested by the word concerning the Israelite without guile, and the description of Christ as the King of Israel; and stands related to that dream of Jacob, in which his higher Israel-nature decisively came forth (Gen_28:12), though he did not receive the honorable title of Israel until a later time.171 The first Israel saw heaven open; but only in dream, only for a while; the ascending and descending of the angels were assisted by a ladder; the Lord stood above the latter in the heavens; and the vision vanished away. Yet the living intercourse between heaven and earth, between God and man, had announced itself and opened in the old theocracy, and was now gloriously to complete itself. The expression can by no means be limited to actual appearances of angels in the life of Jesus [at His birth, in the garden of Gethsemane, at the resurrection and ascension] (Chrysostom and others), nor to His working of miracles (Storr); yet these points are not (according to Meyer) to be set aside, since they are phenomena peculiar to the New Testament intercourse between heaven and earth. On the other hand, the angels are no more to be reduced to personified divine powers (as by De Wette),172 than the divine powers to angels (as by Hofmann).173 Meyer rightly emphasizes the terms henceforth (ἀπ άρτι) and ye shall see (ὄψεσθε); they show that it is the total Messianic revelation in its actual operation, which is spoken of, and that this is represented in figurative language. The expression, however, is not exactly symbolical, inasmuch as, in a spiritual sense, heaven is really opened, and the living personal intercourse between the Father and the Son also becomes manifest in manifold angelophanies, voices, and spiritual revelations. “The ἀναβαίνοντες stand first in the Old Testament also [Gen_28:12]; we might, as in fact Philo does (De Somniis, p. 642), think of the reciprocal actings of human wants and prayers and divine powers; but the former are never called messengers of God. More correctly: They return to heaven to receive new commissions.” Tholuck. If we consider that Christ is the incarnate Angel of the Lord, we may refer the ascending unquestionably to His high-priestly intercessions, works, and sacrifice, the descending to the gradual unfolding of the riches of His kingly glory. Luther: “Now are heaven and earth become one thing, and it is just as if ye sat above, and the gentle angels ministered to you.” Calvin: “Quum prius nobis clausum esset regnum dei, vere in Christo apertum fuit,….ut simus cives sanctorum et angelorum socii.” For other explanations see Tholuck, p. 102.
[We must here dismiss the notions of space. The incarnate Son of God is the bond of union, the golden clasp between earth and heaven, the mediating centre of all intercourse with God. Where He is, there is heaven and there are the angels, who ascend from Him as the starting-point, and descend upon Him, as the termination point. He spoke while He was on earth, others wise we would expect the reverse order. From the incarnate Saviour as the Alpha and Omega, this spiritual communion with heaven proceeds upon all believers. Ryle weakens the force of the prediction by confining it to the time of the future advent; this is sufficiently refuted by henceforth,—P. S.]
Upon the Son of Man.—In John as well as in the Synoptists Christ designates Himself by this term. See Comm. on Matth, Joh_8:20. “Undoubtedly the precedent in Daniel has suggested the language in the Revelation, Joh_14:14; Joh_1:13, in which latter is also μετὰ τ. νεφελῶν; and those like passages, in which the Redeemer is mentioned as appearing ἔπὶ τ. νεφελῶν, ἐν δόξῃ, in His Messianic and judicial glory, Luk_21:27; Mat_26:64; Mat_16:28; so, therefore, Chemnitz, with the joint conception of the humilitas taken from the passages in Ezekiel; Beza, Scholten, Lücke.” Tholuck. Yet the fact that the Lord applied this name to Himself, and that the people did not recognize it as a designation of the Messiah, Joh_12:34, itself very plainly shows that the phrase was not current as a Messianic phrase of the Jewish theology, though after the example of Daniel the term itself appears in the book of Enoch and in 4 Esdras, as well as, among the Rabbins, the expression: “He that cometh in the clouds.” The fact that the Apostles abstain from the phrase, Tholuck explains from Heb_2:6; that is, because the term referred to the humiliation of the Son of God. As to Hofmann’s hypothesis (Schriftbeweis, II. p. 51) see Tholuck, p. 104. Hofmann lays stress on the point that the phrase in Daniel is not: The Son of man, but: One like a son of man. This manner of interpretation would require that the Old Testament prophecy everywhere have the New Testament idea and phraseology pure and simple, in order to have them at all. Strangely Tholuck thinks the tracing of the expression to Daniel excludes the interpretation proposed by Herder: Man κατ’ ἐξοχήν, the pattern man; that according to this by a son of man must strictly be understood a man who shares the lot of actual mankind, as in Num_23:19; Job_25:6. And why not? Christ, as the second man, the Son of mankind, 1Co_15:47, is as well in His suffering the heir of its judgment, as in His work the heir of its righteousness of faith, and assuredly for this very reason the Son of Man, the supernatural bloom of the race, because He is the Son of God. Luthardt too thinks this latter idea, which he likewise gives, must be vindicated against the derivation of the name from the book of Daniel. But the vision in Daniel must after all have an idea. And it is sufficiently clear why Jesus chose this particular term from Daniel to designate Himself.
[Excursus on the Meaning of the Title “The Son of Man.”—The designation of Christ as the Son of Man (ὁ υἱὸς τοῦ ἀνθρώπου), occurs in this chapter, Joh_1:51 (John 1:52) for the first time, and in the mouth of Christ; while the corresponding title, the Son of God (ὁ υἱὸς τοῦ θεοῦ), occurs first Joh_1:49 (Joh_1:50), in the mouth of a disciple (Nathanael), but had been previously applied to Christ by God in His baptism (Mat_3:16), and by Satan, hypothetically, in the temptation (Mat_4:3; Mat_4:6). The former is found about eighty, or, deducting the parallels, fifty-five times in the Gospels, and is only used by our Lord Himself, except in three cases, viz., once by Stephen when he saw “the heavens opened, and the Son of Man standing on the right hand of God,” Act_7:56 (in allusion probably to Mat_26:64), and twice by the apocalyptic seer, Rev_1:13; Rev_14:14, with obvious reference to Dan_7:13-14. Bengel (on Mat_16:13) urges the circumstance as very significant that Christ, during His earthly life, was never called the Son of Man by anybody but Himself. His followers called Him the Son of David (the Messiah), or the Son of God. The title the Son of God is used sometimes by Christ Himself, but mostly by the Apostles and Evangelists. Christ could use both designations with equal propriety, but He preferred the title of humility and condescension which identifies Him with the human race, while the Apostles chose the title of honor and dignity which exalts Him far above men. The one signifies in general the true humanity, the other the true divinity of Christ, both together give us the full idea of the God-Man (θεάνθρωπος). Both titles are generic. In both titles, when applied to Christ, the definite article is nearly always employed. He is not simply a son of man among other men, nor a son of God on a par with the children of God, but He is emphatically and in a unique sense the Son of Man, and the Son of God. The definite article is as significant in one case as in the other, and suggests a distinction as well as a resemblance.
The appellation the Son of Man, when used by Christ of Himself, cannot, like the corresponding Hebrew בֶּן־הַאָדָם, or בֶּן־הַאָדָם be simply a poetic designation of man in general, in which sense νἱὸς ἀνθρώπου (without the article) is used Heb_2:6 (in a quotation, however, from the Messianic Psalms 8.), and υἱοὶ τῶν ἀνθρώρώπων, Eph_3:5. It cannot be supposed for a moment that Christ should have used this term so often of Himself as a mere circumlocution for the personal pronoun. Nobody speaks of himself in this way. In the Saviour’s native dialect, the Syriac, Bar nosho, the son of man, is man generically; the filial part of the compound denotes the identity and purity of the generic idea. This leads to the correct interpretation, as above indicated.
Nor does the title, as many suppose (e.g., Justin Martyr, Tertullian, De Wette, Tholuck), express exclusively the humiliation and condescension of Christ, but it denotes at the same time, and chiefly His elevation above the ordinary level, and the actualization, in Him and through Him, of the ideal standard of human nature under its moral and religious aspect, or in its relation to God, (Bengel,174 Schleiermacher, Olshausen, Neander, Hengstenberg, Trench, Liddon,175 Godet,176 and others).
Christ Jesus is the centre of the unity of mankind, the recapitulation of humanity, as Paul profoundly indicates (Eph_1:10), and as Irenæus taught. He is the true seed of the woman, the second Adam (Romans 5. and 1 Corinthians 15.), who more than restored what the first Adam lost. He fulfils and closes the preceding, and controls the succeeding, history of our race. All men, even the best and the greatest, have their weaknesses and defects, and reflect only a fragment of the idea of humanity. Once in history, and once only, there was born a man who represents humanity in its purity without the demoniac adulteration of sin, and its universality without the limitations of race and nationality. Christ felt more humanly, spake more humanly, acted, suffered and died more humanly than any man before or since His coming. Every word and act of His appeals to universal human sympathies and calls out the moral affections of all without distinction of race, condition, and degree of culture. He is the only ἀληθινὸς ἄνθρωπος (as Philo called the Logos), the Urbild, the archetypal or model Man, the King of men, and “draws all men” to Him. He could not have been so perfect a man without being also divine.
This interpretation of the title Son of Man, suggested grammatically by the use of the definite article, is confirmed historically by the origin of the term, according to the usual acceptation, in Dan_7:13 f., where it signifies the Messiah in His heavenly glory, as the head of a universal and eternal kingdom,177 and perhaps also in Psalms 8. where man is represented in his ideal destination with reference to the Messiah as the true and perfect head of humanity (comp. Rom_5:12; 1Co_15:27; Heb_1:2-8). The Son of David was likewise a designation of the Messiah (Mat_9:27; Mat_15:22; Mat_12:23; Mat_21:9; Mat_22:41 ff.), but is not so significant, as it represents Christ, only as the flower and crown of the house of David, not of the whole human family. Our view commends itself, moreover, at one as the most natural and significant, in such passages as, “Ye shall see the heaven open, and the angels of God ascending and descending upon the Son of Man” (Joh_1:51); “He that came down from heaven, even the Son of Man who is in heaven” (Joh_6:53); “The Son of Man shall come in the glory of His Father;” “The Son of Man is come to save” (Mat_18:11; comp. Luk_19:10); “The Father hath given Him authority to execute judgment also, because He is the Son of Man” (Joh_5:27). Even those passages which are quoted for the opposite view, receive, in our interpretation, a greater force and beauty from the sublime contrast which places the voluntary condescension and humiliation of Christ in the most striking light, as when He says: “Foxes have holes, and birds of the air have nests; but the Son of Man hath not where to lay His head” (Luk_9:58): or, “Whosoever will be chief among you, let him be your servant; even as the Son of Man came not to be ministered unto, but to minister, and to give His life a ransom for many” (Mat_20:27-28). Thus the manhood of Christ, rising far above all ordinary manhood, though freely coming down to its lowest ranks, with the view to their elevation and redemption, is already the portal of His Godhood. Comp. my treatise on the Person of Christ, Boston, 1865, pp. 113 ff., from which I have transferred a few sentences.—P. S.]
DOCTRINAL AND ETHICAL
1. The greatness of the Baptist and the majesty of Christ appear in John’s pointing his disciples to Christ, and Christ’s attaching the best of them immediately to Himself. In these disciples of John the spiritual perfection of the work of the Baptist is seen.
2. It is remarkable, that the first disciples of John who followed Christ, followed Him upon the repeated testimony of the Baptist: Behold the Lamb of God. The testimony to the præ-existence and glory of Christ does not convince the rulers of the Jews; this testimony which shows a future full of suffering for Christ convinces the disciples of John who here come to view. This of itself shows that they can never have shared the entirely crude, sensuous hope of the Messiah, in its hard, unspiritual form; much as they were still involved in sensuous expectations of a nobler sort.
3. Coming to Christ is here illustrated in every way. Prophetic testimony, office, word, points to him. Then brother brings brother, friend brings friend, towhsman brings townsman. One comes with another, and one after another.
4. These first disciples stand the decisive test-question, whether they seek something from Him, or seek Himself and all in Him. They seek Him, and when they exclaim: We have found the Messiah, they mean: We have found—absolutely.
5. In keeping with this prominence of the personality of Christ, He manifests His glory first in miracles of pure knowledge with the most varied insight into the dark depths of personal life. Thus in our text He sees through, in particular, Peter and Nathanael, and at the close of the chapter the Evangelist celebrates Him as the knower of hearts. So afterwards He reads Nicodemus, the woman of Samaria, Judas, the people, etc.
6. The manner in which the Evangelist John, with delicate modesty, has here interwoven the story of his own calling with the gospel history, reminds us of the similar manner of Matthew (Joh_9:9); and these two analogies might lead us to presume that Mark (Mar_14:51-52) and Luke (Luk_24:13-35) have done likewise. See the exegesis, Joh_1:35. Christianity, in the light of the person of the Lord, brings to view and into play the worth and warrant of all the personages purified by Him. But evidently these great, sanctified delineators of the life of Jesus and the facts of redemption have wrought in with the utmost modesty their own names, for the most part only by hints in any part of their picture.
7. In this place Israel meets us in its purity, and doubtless is made prominent in its higher import, because the Evangelist sees himself further on compelled to exhibit Judaism so strongly in its hatred of the truth.
8. Christianity, an open heaven over open eyes, and a revelation of ever new and ever greater glories of the Lord, first in His life, then in His church, because divinity is become one with humanity in Christ, and this life communicates itself through the Holy Ghost to believer.
HOMILETICAL AND PRACTICAL
On both histories together (Joh_1:35-51). The exuberant beginning of the Church of Christ: a. Its going forth out of the Old Testament; b. Its rising into the New.—The Israel of the Old Covenant, and the Israel of the New.—The effect of the testimony of John: residing (1) in the perseverance (repetition) and emphasis of it; (2) in the matter of it (the Lamb of God).—Three unique days in the kingdom of God (the next day, etc.).—Christ the Lamb of God.—The coming of the disciples to Jesus, a type of our coming to Him.—How quickly Christ and His elect recognize and meet each other.—The spring seasons of the kingdom of heaven.—The unity and the diversity of the Lord’s ways of calling His disciples.—“We have found!”—Working for the Lord.—Christ the heart-searcher.—The three great proofs of the Messiah: (1) From the Old Testament (Moses and the prophets, closed up by John the Baptist); (2) from Christ’s representation of Himself; (3) from the experience of the disciples.
On the first history (Joh_1:35-43). The first two disciples of Jesus: John and Andrew.—The two decisive questions: What seek ye? and, Rabbi, where dwellest thou?—The invitation of Christ: “Come and see,” in its permanent import.—The first word of the Lord and His last respecting Peter, according to the Gospel of John.—How the natural brotherhood becomes transfigured in the spiritual.
On the second history (44–51). Philip and Nathanael, or friendship in its relation to the kingdom of God: (1) Its destination for it; (2) its glorification in it.—Honorable prejudice, and how it is overcome by the facts of experience.—The word of the disciple: “Come and see;” an echo of the word of Jesus: “Come and see.”—The preaching of Philip: (1) Infinitely difficult: the connection of the name of Messiah, of whom Moses in the law and the prophets did write, with Jesus of Nazareth, the son of Joseph; (2) perfectly decided: We have found Him! (3) Irresistibly confirmed: Come and see!—One of the rare commendatory words of Christ, on a most rare occasion: (1) Bestowed upon a man who spoke contemptuously of His birth-place; was prepossessed against Himself; had, immediately after an hour of earnest devotion, fallen again under a prejudice; (2) and bestowed for the very reason, that he was without guile.—“An Israelite without guile:” In all nations, as in all men, the essential permanent nature and destiny must be distinguished from the corruption of it (the true Israelite from the false Jew; the intellectual German from the dreamy German; the open, frank Frenchman from the insolent Frenchman, etc.; Peter the rook from Peter the shaken reed, etc.).—The threefold homage of Nathanael: (1) Rabbi (which he had owed from the first); (2) Son of God (which he had denied Him); (3) King of Israel (with which he submits to Him as an Israelite without guile).—Christianity an open heaven over the open eyes and hearts of believers.—The ascending and descending angels; or, the intercourse between heaven and earth, a reciprocity of personal vital functions between the Father and Christ, Christ and His people, the church triumphant and the church militant.—Open hearts, a foretokening of the open heaven (Christ’s look into the soul of Nathanael, a foretokening of all the wonders of revelation).
Starke: Preachers must repeat a thing often for the sake of those weak in faith.—Quesnel: To enforce industriously the all-sufficient sacrifice of Jesus Christ, a main duty of the servant of God.—Here the Lord begins to collect a little church, to which John has given up his disciples.—Jesus calls and draws men to Himself; yet without violence.—Zeisius: Experience in spiritual things gives great certainty and firmness in faith.—Regenerate Christians acquire a new name, which no man knows.—Osiander: Every one who truly believes in Christ is a rock, against which all the gates of hell are powerless.—Quesnel: Judge of divine things not by outward appearance, nor under human prejudice.—Zeisius: Uprightness is pleasing to the Lord, 1Ch_29:17.—The omnipresent eye of the Lord.—The opening of heaven the opening of a way whereby the heavenly riches course to the earth, and free way (access) is given from earth to heaven.—Relation of the descending and ascending to the humiliation and exaltation of Christ (?).—Christ the ladder to heaven.
Braune: The voice of the preacher prepared the way for Him; in the company of the preacher He must find His first adherents.—The anticipating friendliness of Jesus.—The blessedness of a Christian is ungrudging, and would communicate itself to all the world.—But why the ascending (of the angels) first, the descending after? Because intercourse between heaven and earth is not now first beginning, but has already begun (above all the Angel of the Lord has come down in the flesh).—Gerlach: It seems that John the Baptist always spoke in short, weighty sentences, which he often repeated and deeply impressed.—The Son of God, the King of Israel, Psalms 2.—Lisco: Jesus finds disciples through the testimony of His herald (and here the first two); Jesus finds disciples through the testimony of those who have come to know Him (and here probably again two: Peter and James the elder); Jesus finds disciples through the immediate call of His own word (here the last two). Yet, in the wider sense, (1) the office of the herald, (2) the joint witness of the disciples, (3) the call of Jesus run through the whole formation of discipleship.—The best counsel against all errors: Come and see!—Heubner: The whole service of the teacher consists in pointing to Christ; no man can take the place of Christ, but human aid can help to find Him.—Jesus’ turning, a powerful stroke on the heart; Jesus’ look, an attracting power.—What seek ye? a question which Jesus puts to every one who comes to Him.—The open hearts went straight forward.—There is a great difference between mediate and immediate acquaintance with Jesus.—The more like Jesus, the more inexhaustible a man is.—The more one is conversant with Jesus, the more he finds in Him. In other men one is often disappointed; in Jesus every expectation is exceeded.—Albertini: How does the Saviour enlist disciples?—Schleiermacher: The meeting of Christ and His disciples an example for us in forming earnest social relations.—The deepest corruption is the falsehood of man.—Through the Redeemer alone is made the bond between heaven and earth.
[Joh_1:51 (52). Luther: When Christ became man and had entered on His ministerial office and begun to preach, then was the heaven opened, and remains open; and has from that time, since the baptism of Christ in the Jordan, never been shut, and never will be shut, although we do not see it with our bodily eyes……Christ says this: ‘Ye are now heavenly citizens, and have your citizenship above in the heavenly Jerusalem, and are in communion with the holy angels, who shall without intermission ascend and descend about you.’—Archbishop Trench: Lord would indicate by these wondrous words that He should henceforward be the middle point of a free intercourse,
yea, of an uninterrupted communion, between God and man, that in Him should be the meeting place of heaven and of earth (Eph_1:10; Col_1:19); which should be no longer two, as sin had made them, separated and estranged from one another, but one, now that righteousness had looked down from heaven, and truth had flourished out of the earth. And this, the glory of Christ, they, His disciples, should behold, and should understand, that they too, children of man, were by Him, the Son of Man, made citizens of a kingdom which, not excluding earth, embraced also heaven, From earth there should go up evermore supplications, aspirations, prayers,—and these by the ministration of angels (Rev_8:3-4), if some still want a certain literal fulfilment;—from heaven there should evermore come down graces, blessings, gifts, aid to the faithful and punishment for them that would hurt them (Rev_8:5; Act_12:7; Act_12:23). Heaven and earth should hence forward be in continual interchange of these blessed angels,
‘And earth be changed to heaven, and heaven to earth;
One kingdom, joy and union without end.’
—Bonaventura: The heavenly ladder was broken in Adam, and repaired in Christ.—There is a beautiful hymn on Jacob’s ladder, as a symbol of communion with God, by Mrs, Sarah Flower Adams, John 1848:
“Nearer, my God, to Thee.”
—P. S.]
Footnotes:
[146]Joh_1:38.—[Lit.: (And) Jesus having turned, and seen them following, saith to them, δέ after στραφείς is omitted by Tischend. (VIII. ed.), but retained by Tregelles, Alford, Westcott.—Tischendorf, Alford and others divide Joh_1:38 into two, commencing Joh_1:38 with τί ζητεῖτε; hence the difference of verses to the end of the ch.—P. S.]
[147]Joh_1:39.—[The text. rec. reads ἴδετε, see, in conformity with ἔρχεσθε and with Joh_1:47 : ἔρχον καὶ ἴδε. Meyer, Alford, Tregelles, Tischendorf, Westcott, adopt ὄψεσθε, which could be more easily changed into ἴδετε than substituted for it.—P. S.]
[148]Joh_1:39.—[Text. rec. omits οὖν, which is supported by א. A. B. C. L., etc., Tischendorf, Tregelles, Alford, Westc.—P. S.]
[149]Joh_1:38.—[Μἐνειν is used here and twice in Joh_1:39, and there is no need of varying the transl., as in the E. V.—P. S.]
[150]Joh_1:39.—[The best authorities omit δέ after ὥρα. There should be a full stop after day. If the δέ of text. rec. be retained, it should be translated and instead of for.—P. S.]
[151]Joh_1:41.—[The text, rec. πρῶτος, referring to Ἀνδρέας (he before any other), is supported by א.* L. Epiph. Cyr., etc., and adhered to by Meyer, Lange and Tischendorf (ed. VIII), while Lachmann, Tregelles, Alford and Westcott, on the authority of א.c A. B. M. Orig, give the preference to πρῶτον, which would mean (adverbialiter) either first (before he found another) or (assuming an error of the transcriber for πρωΐ) early (hence the Itala: mane). But the change of ς in ν is easily accounted for by the following τόν.—P. S.]
[152]Joh_1:42.—Cod. B. reads Ἰωάνου [other authorities, Ἰωάννου, with double ν], so Lachmann; Cod. L. 33, and some versions, Ἰωάννου. The same authorities give the same in Joh_21:15; Joh_21:17, and besides codd. C. and D. interchange Ἰωάνου and Ἰωάννου. The Recepta [Jona, or better, Jonas] is supported primarily by Mat_16:17, where all authorities read Ἰωνᾶ. Lücke observes: The less usual Ἰωνἄ might easily be confounded with the Ἰωάνου or Ἰωάννου more current among the Greeks. Meyer supposes that John gave the form Ἰωάνης to the name, whence it became the more usual Ἰωάννης. [Cod. Sin. Tregelles, Tischendorf, Alford, Westcott and Hort read Ἰωάννου, or the same with one v. Ἰωνἄ is a correction from Mat_16:17. Ewald, on the contrary, thinks that the reading Johannes here and John 21 originated in a mistake. He reads σύ ει̇͂, etc. as a question: Du bist Simon Jona’s Sohn?—P. S.]
[153]Joh_1:42.—[For information on the meaning of Cephas, Petros, Petra, see my long annotation to Lange on Mat_16:17, p. 293, Text. Note3.—P. S.]
[154]Joh_1:43.—[τῇ ἐπαύρον, as in Joh_1:35; Joh_1:29. The E. V. needlessly and carelessly varies here the translation three times: the next day (Joh_1:29), the next day after (35), the day following (43).—P. S.]
[155]Joh_1:43.—After ἠθέλησεν the Recepta hasὁ Ἰὴσοῦς. “Beginning of a church lesson.” [Omitted by Tischend., Treg., Alf., Westc.—P. S.]
[156]Joh_1:45.—[Lit. Jesus, the son of Joseph, the one from Nazareth (or who is from Nazareth), or Jesus, Joseph’s son, from Nazareth, Ἰησοῦν τὸν υἱὸν τοῦ Ἰωσὴφ τὸν ἀπὸ Ναζαρέτ.—P. S.]
[157]Joh_1:51.—The ἀπάρτι is wanting in Codd. [א.] B.L., and in considerable versions; omitted in Tischendorf and Lachmann. [Treg., Alf., Westc. and H.] It was doubtless dropped because it seemed unsuitable to the words following, which were taken for actual angelic appearances. [On the other hand, it may have been inserted from Mat_26:64. Alford.—P. S.]
[158]Joh_1:51.—[The Engl. Vers., also the Greek text of Tregelles, and Westcott and Hort number but 51 verses, but the Vulgate, Lachmann, Tischendorf, Alford, Luther’s Vers, Lange, etc., number 52. The difference in the counting begins at Joh_1:38.—P. S.]
[159][Οψεσθε instead of ἴδετε, see Text. Note 2. Ewald infers from the reading ὄφεσθε, without sufficient reason, that the place of lodging was at some distance.—P. S.]
[160][Augustine: Quam beatum diem duxerunt, quam beatam noctem! Quis est, qui nobis dicat, quæ audierint illi a Domino?—P. S.]
[161][Ewald maintains that John at Ephesus followed the computation which now prevails with us, so that here and Joh_19:14 the hours before noon are meant, but in Joh_4:6 and Joh_4:52 the hours of the afternoon.—P. S.]
[162][The allegorical interpretations of Son of Jona (Jonas) or Barjona (Mat_16:17), based upon the characteristics of the dove, viz., man of purity, or man of weakness (as contrasted with man of rock), etc., have no proper foundation, since the received text Ἰωνἄ, (which is a correction from Mat_16:17) must give way to the far better authenticated reading Ἰωάννης or Ἰωάνης (see Text. Notes 7), In Joh_21:15-17, according to the best critical authorities, Christ addresses Peter: Σίμων Ἰωάννου (Johannis in the Vulg.). In conformity with this reading, Jona or Jonas in Barjona, Mat_16:17, must be regarded not as the name of the prophet Jonas (from יוֹנהָ, dove) but as a contraction of Joana or Jehoanan (יחוחנן), John, i.e., Jehovah is merciful (comp. the German Goltlieb, the Greek Theodore). Hence Barjona would mean son of grace rather than son of the dove. I expressed this view in a note on Matthew, p. 295, and find it now confirmed by the authority of so good a Hebrew scholar as Hengstenberg, Com. on John , 1. p. 111.—P. S.]
[163][So also Meyer against Baur and Scholten: “In Mat_16:18 the former bestowal of the new name on Simon is presupposed, confirmed and applied.” In giving new names, Christ acts with the authority of Jehovah in the O. T. when He changed the name of Abram into Abraham, Jacob into Israel, etc. Comp. Hengstenberg.—P. S.]
[164][On the character of Peter see Schaff’s History of the Apostolic Church, N. Y. ed., pp. 348 ff.].
[165][His name and other Greek names of native Jews (Peter, Stephen, Nicanor, Timon, comp. Act_6:5, etc.), and the use of the Greek by all the apostles prove the wide spread of the Greek language, manners, and customs since the conquest of Alexander the Great, which prepared the way for the spread of the gospel.—P. S.]
[166][Double names were quite common in Palestine. The identity of Nathanael (נְתַנְאֵל=God gave, the gift of God) and Bartholomew (כִּר תַּלְמַי, i.e., Son of Talmai) did not suggest itself to any of the fathers (Chrysostom and Augustine exclude Nathanael from the list of the Apostles), but is now (perhaps since Rupert of Deutz in the 12th century, as Trench supposes) almost generally admitted for the following reasons: 1) Nathanael is here in his vocation coördinated with Apostles. 2) After the resurrection he appears in the company of Apostles, some being mentioned before, some after him. Joh_21:1; Joh_2:3) John never names Bartholomew, the Synoptists never mention Nathanael. 4) Bartholomew is no proper name, but simply a patronymicum. 5) The Synoptists in the catalogues of the Apostles (Mat_10:3; Mar_3:18; Luk_6:14), name Bartholomew in connection with Philip, with whom Nathanael is associated by John in our passage. Wordsworth denies the identity and approvingly quotes Augustine, who assigned as a reason why Nathanael was not called to the Apostolate, that he was probably a learned man skilled in the law. But this reason would exclude Paul likewise.—P. S.]
[167][Trench, l. c., p. 69, takes the question: “Can there any good thing come out of Nazareth?” as having the same sense with the later objection: “Shall Christ come out of Galilee,” instead of Bethlehem (Joh_7:41-42; Joh_7:45) and finds in any good thing a reference mainly to the Messiah. Similarly Hengstenberg.—P. S.]
[168][Trench, l. c. John 73: “Christ read, as often as He needed to read, not merely the present thoughts, but also so much as He desired of the past histories, of those who came in contact with Him; and this He did not merely by that natural divination, that art of looking through countenances into souls, interpreting the inner life from the outward bearing, which all men in a greater or less degree possess, and He doubtless in the largest measure of all (Isa_11:3); but ‘in his spirit’ (Mar_2:8), by the exercise of that divine power, which was always in Him, though not always active in Him. It was thus, for example, that He read the life-story of that Samaritan woman (Joh_4:17-18 : comp. Joh_5:14); where it is impossible to presume a previous acquaintance; it was thus far most probably in the instance before us.”—P. S.]
[169][Hengstenberg (I. 126): “The O. T. teaches most definitely that the King of Israel, the Messiah is exalted far above the human level. This doctrine is contained in the very Psalm, in which both designations of the Messiah, as King and as the Son of God, occur, Psa_2:6-7, and from which these designations are derived.”—P. S.]
[170][There is a branch of rigid Mennonites in Pennsylvania who call themselves Amish or Omish (a corruption of Amenites), but this name is sometimes derived from a Swiss clergyman, Jacob Amen, in the 17th century, who had a dispute on minor points with another Mennonite, John Heisly.—P. S.]
[171][The allusion to Jacob’s vision of the ladder is generally admitted by commentators. Augustine: Cujus nomine te appellavi, ipsius somnium in te apparebit. (Comp. his Tract. VII. in Joh. Ev.). Grotius: Quod ibi in somnio vidit Israel, idem vigilans visurus dicitur verus Israelita. Bengel: Vidit tale quid Jacob, Gen_28:12; quanta magis Israelitæ veri in N. T. Alford: “The words have a plain reference to the ladder of Jacob, and imply that what he then saw was now to receive its fulfilment: that He, the Son of Man, was the dwelling of God and the gate of heaven, and that through Him, and on Him in the first place, was to descend all communication of help and grace from above.” Trench: “What Israel saw, the true ‘Israelite’ shall behold the same; yea, what one saw but in a dream, the other shall behold in waking reality; and more and better even than this; for then God was a God far off; the Lord stood above the ladder and spoke from heaven; but now standing at its foot, He speaks as the Son of Man from earth, for now the Word has been made flesh; and the tabernacle of God is with men.”—P. S.]
[172][Or preachers of Christ, as Augustine explains angels in this passage (Tract. VII. § 23).—P. S.]
[173][Hengstenberg likewise takes a comprehensive view of the passage, as including the angels proper and all other mediums of divine communication.—P. S.]
[174][Bengel (Mat_16:13): Unus hic nempe homo est, quem Adamus, post lapsum, ex promissione expectavit pro tota sua progenie; ὁ δεύτερος secundus, quem omnis prophetia V. T. indigitavit, qui totius generis humani jura et primogenituram sustinet, et cui uni quod humani nominis nos non pœniteat, debemus. Comp. his whole note on Mat_16:13, which Trench calls “a wonderful specimen of the close packing of matter the most interesting and the most important in his Gnomon.”]
[175][Lectures on the Divinity of Chirist, 1868, p. John 8 : “The title Son of Man does not merely assert His real incorporation with our kind; it exalts Him infinitely above us all as the representative, the ideal, the pattern Man.”]
[176][Com. I. John 340: “Il se dectarait non seulement un homme, un vrai hommc, mais le rejeton par excellence de la race humaine, lv’homme attendue, prévu, moralement nécessaire, le répresentant normal du type… Jésus trouve ainsi le moyen d’affirmer de lui-même tout ce qu’il y a de plus grand, tout en employment la forme la plus fraternelle et la plus humble. Son égalitité par, faite avec nous s’ exprime jusque dans le terme qui révèle sa superiorité absolue sur nous.”]
[177][“I saw in the night visions, and behold, one like the Son of Man—כְּבַר אֱנָשׁ, LXX: ὡς υἱὸς ἀνθρώπου, Vulg.: quasi filius hominis—came with the clouds of heaven, and came to the Ancient of days…and there was given Him dominion and glory and a kingdom, that all people, nations, and languages should serve Him,” etc. Comp. the words of Christ, Mat_24:30; Mat_26:64 : “Hereafter ye shall see the Son of Man sitting on the right hand of power, and coming in the clouds of heaven.” The allusion in the last two passages to the prophecy of Daniel can hardly be mistaken.]
Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv26, 28, 29, 31, 35, 36 there standeth--This must have been spoken after the baptism…
there standeth--This must have been spoken after the baptism of Christ, and possibly just after His temptation (see on Joh 1:29).
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv26, 28, 29, 30, 32, 33, 34, 35, 36 26. I baptize with water—John’s answer is very pertinent.…
26. I baptize with water—John’s answer is very pertinent. My baptism is the symbol and precursor of a real baptism by the great Baptizer.
Standeth one among you—Not necessary that he was at that moment there standing; but that he was then living and being among the people, to them unknown.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv26–36 26. ‘You ask for my credentials; and all the…
26. ‘You ask for my credentials; and all the while He Who is far more than credentials to me is among you. I am not a prophet to foretell His coming, but a herald to proclaim that He has come.’
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv26, 27, 28, 29, 30, 31, 32, 34, 35, 36 (26) I baptize with water.—The passage of Ezekiel is…
(26) I baptize with water.—The passage of Ezekiel is probably present to the mind, with its contrast between water and spirit.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv26, 28, 29, 30, 31, 32, 34, 35, 36 Vers. 26, 27. The answer is not very explicit.…
Vers. 26, 27. The answer is not very explicit. John answered them and said, I baptize with water; not as Messiah, or Elijah, or a resuscitated prophet, not as making proselytes to the faith of Abraham"s sons, not as an Essene admitting the children of the kingdom to a close spiritual corporation, but because the Messiah has come. Some have laid great emphasis on the limitation which John assigns to his baptism. It is said he thus anticipated the contrast afterwards expressed between it and the Spirit baptism of Jesus. This is. however, reserved for a later utterance. The baptism with water inaugurated the Messianic kingdom, prepared the people to receive the Lord. If, then, Messiah were reasonably expected thus to create a fellowship of those, who, substituted this simple lustration for a cumbrous cycle of ceremonial purifications, John, as the "voice," the "herald," the "crier" in the wilderness, was justified in administering the rite. I baptize with water, seeing that there standethin the midst of you one (whom you know not) who is coming after me, whose shoe"s latchet I am not worthy to loose. This standing in the very crowd before him of the Mightier than John, now being searched out as it were by the glances of the Baptist, and recognized by him as One over whom the heavens had opened, gave ample support to the Baptist in his baptismal functions. The One coming after John, i.e. "after," because of John"s chronological precedence in showing himself to Israel, is yet of such lofty rank and mighty power that John is not fit in his own opinion to be his humblest slave. This solemn assurance justifies to the Sanhedrin the preparatory rite. This closes the first great testimony. Before proceeding to the second, the evangelist supplies a geographical hint, which up to the present day has not been satisfactorily interpreted.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On vv26, 29, 30, 35, 36 I baptize with water
Joh_1:26
I baptize with water
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The baptism of John
If the rite, which the Forerunner of our Lord administered, is not to be considered as a Christian institute, to what dispensation are we to assign it, since it is manifestly no part of the economy of Moses?
The reply is that it was the symbol of a peculiar dispensation, which was neither entirely legal nor Evangelical, but occupied an intermediate station, possessing something of the character and attributes of both; a kind of twilight, equally removed from the obscurity of the first, and the splendour of the last and perfect economy of religion. The light which he emitted, though it greatly surpassed every preceding illumination, was of short duration, being soon eclipsed and extinguished by that ineffable effulgence, before which nothing can retain its splendour. (Robert Hall.)
.
One among you
Christ among us
1. As to His human nature, as one of yourselves, as He took upon Him the form of man and became the servant of men, and is among you as once He sat in the midst of the doctors in the Temple.
2. As to the Divine nature He is amongst you, for He filleth all in all, and is very nigh to every one.
3. He is among you as the Light which lighteth every man, and as the Word of Wisdom in the heart of all His people.
4. Among you as the Mediator between man and God, and seeking to draw all men to God.
5. Not as the Baptist in the desert, but in the midst of the cities of men.
6. Among you all, for the benefit of all, as the true tree of life in the midst of the garden of this world for the life and for the healing of all. (W. Denton, M. A.)
The unknown presence
We can imagine the Master visiting various spheres in the modern world with the same result.
I. BUSINESS.
II. PLEASURE.
III. THE CHURCH.
IV. AFFLICTION. (H. J. W. Buxton, M. A.)
Christ near yet unperceived
I. THE WORLDS CREATOR A STRANGER IN HIS OWN DOMINIONS.
1. In part arising from the intentional obscurity that veiled His appearance among man for purposes of their own earthly sovereigns often travel in disguise; but the world has never witnessed so strange an incognito as this. The King of Glory laid aside His robes of light, and in the simple garb of a suffering man, hid Himself from the wise and prudent that He might reveal Himself to the lowly and the meek. From His own disciples at times He purposely veiled His identity (Joh_20:14; Joh_21:4; Luk_24:16; Luk_24:31).
2. Too largely owing to the blinding effect of sin. The other and gentler John affirms the same mysterious but humbling fact, and enumerates the accumulating evidence of its truth. For ages the true Light shined in promise, prophecy, holy law and inward conscience, yet the darkness discovered it not (verse 5). In the fulness of time the Creator came to visit this province of His empire, and was unrecognized upon His own estate (verse 10). More humbling still, when He came to His own possessions His own people received Him not (verse 11). Even those to whom He made Himself known were but imperfectly acquainted with Him.
II. THE IGNORANCE OF MAN CONCERNING THAT WHICH THEY MOST NEED TO KNOW. Ignorance baneful, knowledge beneficial; yet vast numbers are strangers to the source, centre and sum of all wisdom.
1. With some the knowledge of Christ is only indirect; the evidence of vague rumours or the acceptance of testimony; a secondhand knowledge.
2. Personal knowledge exists in varying degrees. Some are only on terms of distant acquaintance; others have occasional communications; others have intimate friendship; with the most loyal and loving Christ sustains confidential relations.
3. To be ignorant of Him is the worst privation man can suffer (2Co_4:8; 2Co_4:4).
4. When He is known He is admired, loved, trusted and obeyed (chap. 4:10).
III. THE SAVIOURS KINDNESS AND COMPASSION IN REVEALING HIMSELF TO THEM THAT SEEK HIM.
1. He has no wish to be unrecognized. He stands, waits, knocks Rev_3:20).
2. He awaits our entreaty to remove His disguise (Jer_14:5).
3. Once admitted to His friendship we shall grow in intimacy with Him.
4. In His own home hereafter He will show us more and more of His hidden glory. (R. Lewis.)
Christ unrecognized
I. A STARTLING WONDER. Christ unknown.
1. Not from want of evidence then or previously.
(1) The world manifested its Maker;
(2) Conscience reflected His light;
(3) Prophecy and type shadowed His person and ministry. Abraham saw His day. Moses spoke of Him. To Him gave all the prophets witness.
(4) John proclaimed Him.
2. Not from want of evidence now. In addition to all the above,
(1) The Holy Spirit testifies of Him.
(2) The Christian consciousness of eighteen centuries fulfils the promise of His perpetual presence.
(3) His ambassadors declare Him.
(4) His sacraments embody Him. How strange that He should be amongst the children of His people, the hearers of His gospel, and yet not be known!
II. A STERN NECESSITY. In the knowledge of Him, and in that alone standeth our eternal life. That knowledge is the beginning, the middle and the end of Christianity.
1. The beginning. Christs first invitation echoed by His first convert was Come and see. Isaiah saw His glory, and was cleansed for service. When Paul saw Christ he became a new man.
2. The continuance. The development of Christian life depends on growing knowledge of Him (2Pe_3:18; Philip 3:10; Heb_12:2; cf. Heb_3:1).
3. Its consummation is in heaven, where we shall see His face, and be like Him, because we shall see Him as He is.
III. A BLESSED OPPORTUNITY. There standeth.
1. How?
(1) Stationary--not shifting, coming and going.
(2) Patient--not wearied by procrastination, but waiting to be gracious.
(3) Accessible. Lo, I am with you alway. Now is the accepted time.
2. What as?
(1) A sympathizer.
(2) A Saviour.
(3) A personal friend.
IV. A FEARFUL ALTERNATIVE.
1. To know Christ is to be known of Him. Christ knows His sheep. He recognizes us when our friends have ceased to do so; when it is difficult to do so; in poverty and obloquy; at the last day.
2. Not to know Christ is to be disowned by Him. I never knew you. (J. W. Burn.)
He it is, who, coming after me, is preferred before me
The magnanimity of the Baptist
The world recognizes jealousy as the chief weakness of popular leaders and preachers. Such men are spiritual athletes, who cannot bear a rival. The greatest of popular preachers, the darling of Antioch and Constantinople, admits that he who can overcome this is almost like the disembodied spirits, whose lives, pure as the crystal stream, can never be darkened by any shadow of envy or vainglory. But the leader of a great party in a nation; the founder of a sect, which has vitality enough to live on for years; who was regarded by some as probably the Messiah--that he should have bowed down in prostrate humiliation before a younger successor, this is original indeed. (Bp. Alexander.)
The best servant the most humble
As the lark that soars the highest, builds her nest the lowest; the nightingale that sings the sweetest, sings in the shade when all things rest; the branches that are most laden with ripe fruit, bend lowest; the valleys are fruitful in their lowliness; and the ship most laden sinks deepest in the water, so the holiest Christians are the humblest. (J. Mason.)
Humility not contemptible
Humility did not make John the Baptist contemptible; but when he refused the name of a prophet, Christ said that he was more than a prophet. Humility did not make Moses contemptible; but as he was the mildest man upon earth, so he was the greatest upon earth. Humility did not make David contemptible; but when he humbled himself, he said unto Michal, I will be more humble yet, and lowly in mine own sight, yet thou and thy maids shall honour me. As Christ ceased not to be a king because He was like a servant, nor to be a lion because He was a lamb, nor to be a judge because He was judged; so man doth not lose his honour by humility; but he shall be honoured for his humility, as the son was honoured when he was humbled (Luk_15:18-25). Thus humility hath found that which pride sought; like little David, which was least accounted of, and yet got the victory, yea, when no man durst encounter with the giant (1Sa_17:28). (Henry Smith.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Expositor's Bible 1887 · Public Domain On v35 Chapter 4
Chapter 4
THE FIRST DISCIPLES.
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Again on the morrow John was standing, and two of his disciples; and he looked upon Jesus as He walked, and saith, Behold, the Lamb of God! And the two disciples heard him speak, and they followed Jesus. And Jesus turned, and beheld them following, and saith unto them, What seek ye? And they said unto Him, Rabbi (which is to say, being interpreted, Master), where abidest Thou? He saith unto them, Come, and ye shall see. They came therefore and saw where He abode; and they abode with Him that day: it was about the tenth hour. One of the two that heard John speak, and followed Him, was Andrew, Simon Peters brother. He findeth first his own brother Simon, and saith unto him, We have found the Messiah (which is, being interpreted, Christ). He brought him unto Jesus. Jesus looked upon him, and said, Thou art Simon the son of John: thou shalt be called Cephas (which is by interpretation, Peter). On the morrow he was minded to go forth into Galilee, and he findeth Philip: and Jesus saith unto him, Follow Me. Now Philip was from Bethsaida, of the city of Andrew and Peter. 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. And Nathanael said unto him, Can any good thing come out of Nazareth? Philip saith unto him, Come and see. Jesus saw Nathanael coming to Him, and saith of him, Behold, an Israelite indeed, in whom is no guile! Nathanael saith unto Him, Whence knowest thou me? Jesus answered and said unto him, Before Philip called thee, when thou wast under the fig tree, I saw thee. Nathanael answered him, Rabbi, Thou art the Son of God; Thou art King of Israel. Jesus answered and said unto him, Because I said unto thee, I saw thee underneath the fig tree, believest thou? thou shalt see greater things than these. And He saith unto him, Verily, verily, I say unto you, Ye shall see the heaven opened, and the angels of God ascending and descending upon the Son of man.- Joh_1:35-51.
In the prosecution of his purpose to tell how the Incarnate Word manifested His glory to men, John proceeds to give one or two instances of the eagerness with which prepared souls welcomed Him, and of the instinctive perception with which true and open minds confessed Him Son of God and King of Israel. This paragraph is the continuation of that which begins at Joh_1:19 with the general title, This is the witness of John. We are now introduced to some of the results of Johns witness, and are shown that Christ is King, not only by official proclamation, but by the free choice of men. These instances here cited are but the first among countless numbers who in every generation have felt and owned the majesty of Christ, and who have felt irresistibly drawn to Him by a unique affinity. In the spell which His personality laid upon these first disciples, in the uninvited yet cordial and assured acknowledgments of His dignity which they felt drawn to make, we see much that is significant and illustrative of the allegiance He evokes from age to age in humble and open-minded men.
In proceeding to gather to Himself subjects who might enter into His purposes and loyally serve Him, Jesus shows a singularly many-sided adaptability and inexhaustible originality in dealing with men. Each of the five disciples here introduced is individually dealt with. The finding of the one was not the finding of the other. For John and Andrew there was the talk with Jesus through the hours of that never-to-be-forgotten evening; for Simon, the heart-searching word, convincing him he was known and his future read off; for Philip, a peremptory command; and for Nathanael, a gracious courtesy disarming him of prejudice, assuring him of a perfect sympathy in the breast of the Lord. Thus there are those who seek Christ, those who are brought by others to Christ, those whom Christ seeks for Himself, those who come without doubts, and those who come with doubts.[8]
The two men who enjoyed the signal distinction of leading the way in owning the majesty and attaching themselves to the person of Christ were Andrew and probably John who wrote this Gospel. The writer, indeed, does not name himself, but this is in accordance with his habit. The suppression of the name is an indication that he himself was the disciple spoken of, since had it been another he could have had no scruple in mentioning his name. We know also that the families of Zebedee and Jonah were partners in trade, and it was likely that the young men of the families would go in company to visit the Baptist when the fishing was slack. These two young men had already attached themselves to the Baptist; had not merely passed through the fashionable ceremony of baptism, and returned home to talk about it, but were laid hold of by Johns teaching and character, and had resolved to wait with him till the predicted Deliverer should appear.
And at length the day came when the master whom they trusted as Gods prophet suddenly checked them in their walk, laid his hand breathlessly upon them, and gazing at a passing figure, said, Behold, the Lamb of God! There in actual bodily presence was He for whom all ages of their people had longed; there within sound of their voice was He who could take away their sin, lift off the burden and the trouble of life, and let them know the blessedness of living. We are ever ready to think it was easy for those who saw Christ to follow Him. Could we read His sympathy and truthfulness in His face, could we hear His words addressed directly to ourselves, could we ask our own questions and have from Him personal guidance, we fancy faith would be easy. And no doubt there is a greater benediction pronounced on those who have not seen, and yet have believed. Still, the advantage is not wholly theirs who saw the Lord growing up among other boys, learning His trade with ordinary lads, clothed in the dress of a working man. The brothers of Jesus found it hard to believe. Besides, in giving the allegiance of the Spirit, and forming eternal alliance, it is well that the true affinities of our spirit be not disturbed by material and sensible appearances.
These two men, however, felt the spell, and followed Jesus-representatives of all those who, scarcely knowing what they do or what they intend, are yet drawn by a mysterious attraction to keep within sight of Him of whom they have ever been hearing, and whom all ages have sought, but who now for the first time stands clear before their sight. Without a word to their teacher or to one another, silent with wonder and excitement, they eagerly follow the passing figure. So does enquiry begin with many a soul. He who is much spoken of by all, but of whom few have personal knowledge, suddenly assumes a reality they scarcely were looking for. It is no longer the hearing of the ear, but now, whispers the soul, mine eye seeth Him. The soul for the first time feels as if some action were demanded of it; it can no longer just sit and listen to descriptions of Christ, it must arise on its own account, and for itself seek further knowledge of this unique Person.
Then Jesus turned and saw them following,-turned probably because He heard them following, for He suffers none to follow in vain. Sometimes it may seem as if He did; sometimes it may seem as if the best years of life were spent in following, and all to no purpose. It is not so. If some have spent years in following, and cannot yet say that Christ has turned and made them conscious that He is responding to their search, this is because in their path lie many obstacles, all of which must be thoroughly cleared away. And no man should grudge the time and the toil that is spent on honestly clearing away whatever prevents a perfect cohesion to this eternal Friend.
The question put by Jesus to the following disciples, What seek ye? was the first breath of the winnowing fan which the Baptist had warned them the Messiah would use. It was not the gruff interrogation of one who would not have his retirement invaded, nor his own thoughts interrupted, but a kindly invitation to open their minds to Him. It was meant to help them to understand their own purposes, and to ascertain what they expected in following Jesus. What seek ye? Have you any object deeper than mere curiosity? For Christ desires to be followed intelligently, or not at all. At all times He used the winnowing fan to blow away the chaff of the great crowds that followed Him, and leave the few immovably resolute souls. So many follow because a crowd streams after Him and carries them with it; so many follow because it is a fashion, and they have no opinion of their own; so many follow experimentally, and drop off at the first difficulty; so many follow under misapprehension, and with mistaken expectations. Some who came to Him with great expectations left in shame and sorrow; some who thought to make use of Him for party ends left Him in anger when they found themselves unmasked; and one who thought skilfully to use Him for the gratification of His own selfish worldliness, discovered that there was no surer path to eternal ruin. Christ turns away none for mere slowness in apprehending what He is and what He does for sinful men. But by this question He reminds us that the vague and mysterious attraction which, like a hidden magnet, draws men to Him, must be exchanged for a clear understanding at least of what we ourselves need and expect to receive from Him. He will turn from none who, in response to His question, can truly say, We seek God, we seek holiness, we seek service with Thee, we seek Thyself.
The answer which these men returned to the question of Jesus was the answer of men who scarce knew their own minds, and were suddenly confused by being thus addressed. They therefore reply, as men thus confused commonly reply, by asking another question, Rabbi, where dwellest Thou? Their concern was about Him, and so far the answer was good; but it implied that they were willing to leave Him with only such information as might enable them to visit Him at some future time, and so far the answer was not the best. Still their shyness was natural, and not without reason. They had felt how the Baptist searched their soul, and of this new Teacher the Baptist himself had said he was not worthy to loose his sandal-thong. To find themselves face to face with this greatest person, the Messiah, was a trying experience indeed. The danger at this point is hesitation. Many persons fail at this point from a native reluctance to commit themselves, to feel pledged, to accept permanent responsibilities and bind themselves with indissoluble ties. They are past the stage of merely keeping Christ in view, but very little past it. The closer dealings they have had with Him have as yet led to nothing. Their fate hangs in the balance.
Out of this condition our Lord delivers these two men by His irresistible invitation, Come and see. And well for them it was that He did so, for next day He left that part of the country, and the mere knowledge of His lodging by the Jordan would have availed them nothing; a warning to all who put themselves off with learning more about salvation before they accept it. An eagerness in acquiring knowledge about Christ may as effectually as any other pursuit retard us in making acquaintance with Him. It is mere trifling to be always enquiring about One who is Himself with us; the way to secure that we shall have Him when we need Him is to go with Him now. How can we expect our difficulties to be removed while we do not adopt the one method God recognises as effectual for this purpose, fellowship with Christ? Why enquire longer about the way of salvation, and where we may find it at a future time? Christ offers His friendship now, Come with Me, now, He says, and for yourself enter My dwelling as a welcome friend. Can the friendship of Christ do us harm, or retard us in any good thing? May we not most reasonably fear that hesitation now may put Christ beyond our reach? We cannot tell what new influences may enter our life and set an impassable gulf between us and religion.
Sixty years after, when one of these men wrote this Gospel, he remembered as if it had been yesterday the very hour of the day when he followed Jesus into His house. His whole life seemed to date from that hour; as well it might, for what could mark a human life more deeply and lift it more surely to permanent altitude than an evening with Jesus? They felt that at last they had found a Friend with human sympathies and Divine intelligence. How eagerly must these men who had of late been thinking much of new problems, have laid all their difficulties before this master-mind, that seemed at once to comprehend all truth, and to appreciate the little obstacles that staggered them. What boundless regions of thought would His questions open up, and how entirely new an aspect would life assume under the light He shed upon it.
The astonished satisfaction they found in their first intercourse with Christ is shown in the bursting enthusiasm with which Andrew sought out his brother Simon, and summarily announced, We have found the Christ. That is how the Gospel is propagated. The closer the tie, the more emphatic the testimony. It is what brother says to brother, husband to wife, parent to child, friend to friend, far more than what preacher says to hearer, that carries in it irresistible persuasive power. When the truth of the utterance is vouched for by the obvious gladness and purity of the life; when the finding of the Christ is obviously as real as the finding of a better situation and as satisfying as promotion in life, then conviction will be carried with the announcement. And he who, like Andrew, can do little himself, may, by his simple testimony and honest life, bring to Christ a Simon who may become a conspicuous power for good. The mother whose influence is confined to the four walls of her own house may lodge Christian principle in the heart of a son, who may give it currency in one form or other to the remotest corner of the earth.
The language in which Andrew announced to Simon his great fortune was simple, but, in Jewish lips, most pregnant. We have found the Christ! What his people had lived and longed for through all past ages, I have found and known. The perfect deliverance and joy which God was to bring by dwelling with His people, this at last had come. Taught to believe that all evil and disappointment and thwarting were but temporary, the Jew had waited for the true life of man-a life in the presence and favour and fellowship of the Highest. This was to come in the Messiah, and Andrew had found this. He had entered into life-all darkness and shadow were gone; the light shone round him, making all things bright, and piercing into eternity with clear radiance.
The words with which Jesus welcomes Simon are remarkable: Thou art Simon, son of John: thou shalt be called Cephas. This greeting yields its meaning when we recall the character of the person addressed. Simon was hot-headed, impulsive, rash, unstable. When his name was mentioned on the Lake of Galilee there rose before the mind a man of generous nature, frank and good-hearted, but a man whose uncertainty and hastiness had brought him and his into many troubles, and with whom, perhaps, it was well to have no very binding connection in trade or in the family. What must the thoughts of such a man have been when he was told that the Messiah was present, and that the Messianic kingdom was standing with open gates? Must he not have felt that this might concern others,-decent steady men like Andrew,-but not himself? Must he not have felt that instead of being a strength to the new kingdom he would prove a weakness? Would not that happen now which so often before had happened-that any society he joined he was sure to injure with his hasty tongue or rash hand? Other men might enter the kingdom and serve it well, but he must remain without.
Coming in this mood, he is greeted with words which seem to say to him, I know the character identified with the name Simon, son of John; I know all you fear, all the remorseful thoughts that possess you; I know how you wish now you were a man like Andrew, and could offer yourself as a serviceable subject of this new kingdom. But no! thou art Simon; nothing can change that, and such as you are you are welcome; but thou shalt be called Rock, Peter. The men standing round, and knowing Simon well, might turn away to hide a smile; but Simon knew the Lord had found him, and uttered the very word which could bind him for ever to Him. And the event showed how true this appellation was. Simon became Peter,-bold to stand for the rest, and beard the Sanhedrim. By believing that this new King had a place for him in His kingdom, and could give him a new character which should fit him for service, he became a new man, strong where he had been weak, helpful and no longer dangerous to the cause he loved.
Such are the encouragements with which the King of men welcomes the diffident. He gives men the consciousness that they are known; He begets the consciousness that it is not with sin in the abstract He takes to do, but with sinners He can name, and whose weaknesses are known to Him. But He begets this consciousness that we may trust Him when He gives us assurance that a new character awaits us and a serviceable place in His kingdom. He assures the most despondent that for them also a useful life is possible.
As Andrew, in the exuberant joy of his discovery of the Messiah, had first imparted the news to his own brother Simon, so Philip, when invited by Jesus to accompany him to Galilee, sought to bring with him his friend Nathanael Bartholomew (son of Tolmai). This was one of the devout Jews who had long been wondering who that mysterious Personage should be of whom all the prophets had spoken, and for whom the world waited that He might complete it. The news that He was found seemed only too good to be true. He had come too easily and unostentatiously, and from so unlooked-for a quarter, Can any good come out of Nazareth? Good men, as well as others, have their narrow views and illiberal prejudices, and mark off in their own minds as hopeless and barren whole religions, sects, or countries out of which God determines to bring that which is for the healing of the nations. To rise above such prejudices we must refuse to accept current rumours, traditional opinions, proverbial or neat dicta which seem to settle a matter; we must conscientiously examine for ourselves,-as Philip says, Come and see. He instinctively knew how useless it was to reason with men about Christs claims so long as they were not in His presence. One look, one word from Himself will go further to persuade a man of His majesty and love than all that any one else can say. To make Christ known is the best way to prove the truth of Christianity.
The shade of the fig-tree is the natural summer-house or arbour under which Eastern families delight to take their meals or their mid-day rest. Nathanael had used the dense foliage of its large and thick leaves as a screen behind which he found retirement for devotional purposes. It is in such absolute seclusion, retirement, and solitude that a man shows his true self. It was here Nathanael had uttered himself to his Father who seeth in secret; here he had found liberty to pour out his true and deepest cravings. His guilelessness had been proved by his carrying into his retirement the same simple and unreserved godliness he professed abroad. And he is astonished to find that the eye of Jesus had penetrated this leafy veil, and had been a witness to his prayers and vows. He feels that he is known best at the very point in which he had most carefully contrived concealment, and he recognises that no one is more likely to be the fulfiller of his prayers than that same Person who has manifestly been somehow present at them and heard them.
To the man of prayer a suitable promise is given, as to the man of uncertain character a promise fitting his need had come. Under his fig-tree Nathanael had often been in sympathy with his forefather Jacob in his great experience of Gods attentiveness to prayer. When Jacob fled from home and country, a criminal and outcast, he no doubt felt how completely he had himself fallen into the pit he had digged. Instead of the comforts of a well-provided household, he had to lie down like a wild beast with nothing between him and the earth, with nothing between him and the sky, with nothing but an evil conscience to speak to him, and no face near save the haunting faces of those he had wronged. A more miserable, remorseful, abandoned-looking creature rarely lay down to sleep; but before he rose he had learned that God knew where he was, and was with him; that on that spot which he had chosen as a hiding, because no one could find him, and scarcely his own dog track him to it, he was waited for and met with a loving welcome by Him whom he had chiefly wronged. He saw heaven opened, and that from the lowest, most forlorn spot of earth to the highest and brightest point of heaven there is a close connection and an easy, friendly communication. If Jesus, thought Nathanael, could reopen heaven in that style, He would be worthy of the name of King of Israel. But he is now to learn that He will do far more; that henceforth it was to be no visionary ladder, swept away by the dawn, which was to lead up to heaven, but that in Jesus God Himself is permanently made over to us; that He, in His one, visible person, unites heaven and earth, God and man; that there is an ever-living union between the highest height of heaven and the lowest depth of earth. Profound and wide as the humanity of Christ, to the most forgotten and remote outcast, to the most sunken and despairing of men, do Gods love and care and helpfulness now come; high and glorious as the divinity of Christ may the hopes of all men now rise. He who understands the Incarnation of the Son of God has a surer ground of faith, and a richer hope and a straighter access to heaven, than if the ladder of Jacob stood at his bed-head and Gods angels were ministering to him.
[8] See Mr. Reiths rich Handbook on The Gospel of John (Clark).
William Robertson Nicoll, ed., The Expositor's Bible (London: Hodder & Stoughton, 1887–1910) — public domain. 65 of 66 books (1 Corinthians is not separately keyed, as that volume carries no machine-parseable verse references); section-level commentary keyed to the opening verse. Introductory and overview sections not keyed to a specific passage are excluded.
B. W. Johnson 1891 · Public Domain On vv26, 28, 29, 30, 31, 32, 35, 36 26, 27. I baptize with water. See notes on…
26, 27. I baptize with water. See notes on Matt. 3:11.
B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.
William B. Godbey 1900 · Public Domain On v35 Joh 1:35-43. “On the following day, John again stood,…
DISCIPLES OF JESUS
Joh 1:35-43. “On the following day, John again stood, and two of His disciples, and looking upon Jesus walking about, says, Behold the Lamb of God. And the two disciples heard Him speaking, and follow Jesus. And Jesus turning, and seeing them following, says to them, What are you seeking? And they said to Him, Master, which is interpreted Teacher, where dwellest Thou? And He says to them, Come and see, And they came and saw where He dwelleth, and they abode with Him that day; it was about the tenth hour;” i.e., four o’clock in the afternoon. The Apostle John, the author of this Gospel, is too modest to call his own name, always alluding to himself in some indirect way. Lord, help all of us preachers to profit by John’s modesty! How many are not satisfied with their names, but want D.D. and LL.D. added to them! Here, John specifies that Andrew was one of those two disciples, but does not give the name of the other, there being no doubt but he himself is the other one; and I believe, as these two were the first disciples of Jesus, that John himself led the way, being actually the first of all; as you see here they are falling in line, and following Jesus, at the instigation of John the Baptist, who, in the Divine economy, taught the primary department in the school of Christ, thus preparing His disciples for Him, as the disciples of Christ, including the apostles, were first the disciples of John the Baptist, this explaining the reason why none of the original apostles were baptized with water after they followed Jesus, they all having received the baptism of John.
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Joh 1:40. “Come and see.” When John and Andrew, pursuant to the diagnosis of John the Baptist, said to Jesus, “Master, where dwellest Thou?” (“Where is Your lodging, that we may appoint a time to come and see You?”) Jesus said, “Come now.” Lord, help us to profit by Thy example, and quit all of this buncombe of appointing an hour to call! Now is the accepted time. Tomorrow may never come. We should be always ready for the Lord’s work. “The King’s business requires haste.” The sainted Miller Willis, during a fashionable, worldly, pseudo-revival, while the pastor, in a very formalistic way, was announcing from the pulpit that penitents could call upon him at his office at a stated hour, or, if they preferred it, call upon one of his official members at another hour, startled the whole congregation by a loud, sudden exclamation, “The Lord Jesus Christ is ready at all hours!” so that no burdened soul need wait a moment. Immediately after John and Andrew followed Jesus, the latter finds his brother Simon and notifies him: “We have found the Messiah, which is interpreted Christ; and he led him to Jesus. And Jesus looking on him said, Thou art Simon, the son of Jonah; but thou shalt be called Cephas, which is interpreted Peter.” Cephas means rock in Hebrew, and Peter in Greek. The moment Jesus saw Simon, He looked down into the deep interior of his heart, and saw his wonderful solidity and stability, and consequently named him Cephas in Hebrew and Peter in Greek, which means rock. Did not Peter show much vacillation and instability? He did, till the sanctifying fires of the Holy Ghost, which he received at Pentecost, burnt out the vast accumulations of debris with which hereditary depravity had encumbered him. After this glorious work, the rock was clearly revealed to all who knew him. He was steadfast as Mt. Zion, and inflexible under the combined powers of earth and hell. He lived a hero and died a martyr. So it is with all of us; like Peter, we are unstable as water and unsubstantial as mud till we receive the sanctifying fires of Pentecost.
Joh 1:44. “On the following day [i.e., the day after Jesus called Peter], He finds Philip, and says to him, Follow Me. Philip was from Bethsaida, from the city of Andrew and Peter.” Bethsaida stood on the northwest coast of the Galilean Sea, at a great spring, which issues from the base of a mountain contiguous to a beautiful, fertile plain, quite convenient for the site of the city and its gardens. Jesus pronounced an awful woe against it (Mat 11:21), which has been signally fulfilled in its utter desolation, with scarcely a vestige to mark its situation, and many centuries without an inhabitant. As the situation is beautiful and the water excellent, it is a favorite camping place. Our party stopped and lunched there. This city was the home of Peter and Andrew and Philip. However, in the days of our Savior, Peter was a married man, having left the home of his nativity and settled in Capernaum, which became the home of Jesus after His rejection at Nazareth, and, as we believe, making the house of Peter His home. “Philip finds Nathanael, and said to him, We have found Him of whom Moses and the prophets in the law did write, Jesus the Son of Joseph, who is from Nazareth. And Nathanael said to him, What good is able to be from Nazareth? Philip says to him, Come and see. Jesus saw Nathanael coming to Him, says concerning him, Behold an Israelite indeed, in whom there is no guile.” Nathanael is a Hebrew word, and means
“Given of God.” We here see that he enjoyed the sanctified experience, being a guileless Israelite, confirmatory of the conclusion that he was saved from all depravity; i.e., sanctified wholly. “Nathanael says to Him, Whence do you know me? Jesus responded and said to him, Before Philip called you, I saw you while you were under the fig-tree. Nathanael responded and says to Him, Master, Thou art the Son of God, Thou art the King of Israel. Jesus responded and said to him, Because I said to thee, I saw thee under the fig-tree, dost thou believe? Thou shalt see greater things than these And He says to him, Truly, truly, I say unto you, You shall see heaven opened, and the angels ascending and descending upon the Son of man.” Here we find that Nathanael was thoroughly convinced of the Christhood of Jesus because He saw him under the fig-tree. He was there alone, sequestered and hidden, and Jesus was nowhere about there, but away beyond great mountains and obstructions, so he knew that He had no chance to see him; hence, when He told him that He saw him, he knew that He was omnipresent, and believed in His Divinity unhesitatingly. Here our Savior alludes to the ladder which Jacob saw in his night vision, while sleeping on Mt. Bethel. Hence we see that Jacob’s ladder, connecting earth and heaven, was a type of Christ, who is the Mediator between God and man, bridging the intervening chasm, and bringing heaven and. earth into intercommunication. “The Son of man” has a deep signification, and is quite a favorite phrase in the diction of our Savior. Humanity, before the fall, enjoyed membership in the Divine family. In the fall, spiritual life was forfeited and superseded by death. Therefore the wicked are denominated the children of the devil (Joh 8:44), spiritual life and Divine sonship only being regained by the regeneration of the Holy Ghost. Now, since Jesus is the only unfallen Son of Adam, He, in an exclusive and peculiar sense, is truly the Son of man.
William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.
F. W. Grant 1903 · Public Domain On v35 Subdivision 3. (Joh 1:35-42.)
Subdivision 3. (Joh 1:35-42.)
A fore-shadow of a heavenly gathering.
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"To Him shall the obedience of the peoples be" was Jacob’s word of old as to Shiloh: a word which has waited long for its fulfilment. Of that generation of Israel to which He came He had to say, as foretold by the prophet: "I have labored in vain, and spent my strength for naught, and in vain; yet surely," He adds, "my judgment is with the Lord, and my work with my God" (Isa 49:4). Jehovah answers Him accordingly, not only with the assurance that Jacob shall nevertheless be brought to God by Him, but also He shall be a light to the Gentiles, that He may be His salvation to the ends of the earth (ver. 6).
But the full reality of the work among the Gentiles was, even so, not given to the Old Testament to foresee. The mystery of the Church was yet "hid in God" (Eph 3:9), although the Old Testament had also its witnesses, which on account of their veiled and typical language could not be understood until it pleased Him to lift off that veil. There they serve now to show the place in His heart this supreme grace of His towards men ever had.
Even in the Gospels, with the exception of what is conveyed in the brief words to Peter which Matthew has recorded for us (Mat 16:18), the Church still lies hidden. John, whose testimony to the Person of Christ is so full, and whose Gospel, from its unfolding of eternal life and the gift of the Spirit, so well deserves the title which has been given to it of the "Christian Gospel," yet says nothing explicitly of the Church of God. It is of the family of God be speaks throughout, even when it is the Church that furnishes his example of the family.
We have, however, something more than this in what we have now before us, though not in explicit statement. The Son of God, the Word made flesh, and stooping to be the Lamb of sacrifice, then and thus Baptizer with the Holy Spirit, and bringing men into a spiritual unity which is necessarily communion with the Father and the Son, begins in the power of the grace manifested in Him to draw men to Himself. He becomes the Centre of what we soon discern to be a two-fold gathering, in principle a heavenly and an earthly one. The mind of the Spirit is evidently to show us this by typical example, the Christian and the Jewish assemblies in their characteristic features as these, -the New Testament and the Old finding in Him harmonious fulfilment. How suited is this, after His fulness has been displayed, to show us something of the circles of blessing that shall surround Him, to which eternally this fulness shall flow out. The exact, even minute correspondence forbids any mistake as to what is intended: every word tells. The more we, examine the more shall we realize that here are all the details of a picture such as the Spirit of God alone could have drawn, and which is addressed to our intelligence as Christians to discover.
At the commencement John is still the witness, the Old Testament in him sending its disciples to Him who is the fulfilment of its sacrificial shadows, to the Lamb of God, who satisfies as such the first need of the soul, and in setting it free makes it inalienably His own. The true disciples of the Old Testament are, therefore, those who follow Jesus; and it was as a Jewish remnant that the Church began. But immediately we hear of something beyond this. Jesus sees them following and asks, "What seek ye?" and they seek, in fact, the place where He abides. It is practically the second occurrence of a word which is common in John and characteristic of his Gospel, -related, as it is to that divine side of things with which he has so much to do. Thus the Spirit "abides" on Christ: does not come occasionally, and leave again, as with the prophets of old. The Father also "abides" in Him (Joh 14:10). The believer "abides" in Christ, and Christ in him; as the branch "abides" in the vine (Joh 15:1-27) and thus the vine -the sap -in the branch. The bread from heaven "abides" unto eternal life (Joh 6:27). But here the place where Christ abides carries our thoughts at once to His own "where I am," in the Father’s house, where are the "abodes" (Joh 14:2) in which His people are to be with Him for ever. We have in type the heavenly family, who even now by faith see where He abides and abide with Him while night is on the earth, to come out in the morning with Him. No name of earth attaches itself to this His dwelling-place; and though, plainly, as the time indicates, they pass the night with Him, no night is mentioned, for where He is it is day.
All harmonizes thus far; but we have more than this: for "one of the two who heard John speak and followed Him was Andrew, Simon Peter’s brother. Andrew, the "manly," "courageous," is indeed akin to Simon, "the hearkener," the "obedient," who becomes Peter the "stone" the rock-like man; and both together may speak of the energy needed to go through the transition which the name of Peter at once suggests here, and which John further emphasizes for us by interpreting the Messias of Andrew’s testimony into the Gentile "Christ." The sacred language itself is changing, as we see in that of the New Testament, which is the language of the outside world.
Andrew brings his brother to Jesus; and at once we have the change of name, which in Matthew takes place at a later time. There it is evidently a confirmation of what is given at the commencement of his discipleship; there the point had come from which the whole transformation could be seen, which here is confined to himself personally. The "hearkener, the son of the dove" (Jonas)* -for with the hearing the dead live (Joh 5:25), and this life is the Spirit’s work -becomes Cephas, Which also is interpreted into the Gentile Peter: that is to say "a stone." Peter himself gives us the full significance of this (1Pe 2:4-5): "To whom coming, as unto a living Stone, . . . ye also, as living stones, are built up a spiritual house." Thus the Church is formed; and in what is intimated in this name now conferred we see the heavenly company assuming the full character of the house of God, the dwelling-place of the Spirit. The other aspects of the Church as the body and bride of Christ are to be the subjects of after revelation.
{*The weight of MS. authority is for "John," though they do not agree as to the spelling. The text in Mat 16:1-28 reads "Jonas" without dissent at all; which makes for the less supported reading here.}
Here then is the first gathering to the Lord as it is now, Israel having rejected Him, as in John we see all through. But even on this account John will not leave it there, and we are next to see, after the same representative manner, an Israelitish company, which serves by contrast only to make more distinct, if possible, the character of that which has preceded it.
F. W. Grant, The Numerical Bible (4th ed., 1903) — public domain. Text from a community e-Sword module.
Alexander MacLaren 1905 · Public Domain On v29
John
THE WORLD’S SIN-BEARER
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Joh 1:29.
Our Lord, on returning from His temptation in the wilderness, came straight to John the Baptist. He was welcomed with these wonderful and rapturous words, familiarity with which has deadened our sense of their greatness. How audacious they would sound to some of their first hearers! Think of these two, one of them a young Galilean carpenter, to whom His companion witnesses and declares that He is of worldwide and infinite significance. It was the first public designation of Jesus Christ, and it throws into exclusive prominence one aspect of His work.
John the Baptist summing up the whole of former revelation which concentrated in Him, pointed a designating finger to Jesus and said, ‘That is He!’ My text is the sum of all Christian teaching ever since. My task, and that of all preachers, if we understand it aright, is but to repeat the same message, and to concentrate attention on the same fact-’The Lamb of God which taketh away the sin of the world.’ It is the one thing needful for you, dear friend, to believe. It is the truth that we all need most of all. There is no reason for our being gathered together now, except that I may beseech you to behold for yourselves the Lamb of God which takes away the world’s sin.
I. Now let me ask you to note, first, that Jesus Christ is the world’s sin-bearer.
The significance of the first clause of my text, ‘the Lamb of God,’ is deplorably weakened if it is taken to mean only, or mainly, that Jesus Christ, in the sweetness of His human nature, is gentle and meek and patient and innocent and pure. It does mean all that, thank God! But it was no mere description of Christ’s disposition which John the Baptist conceived himself to be uttering, as is clear by the words that follow in the next clause. His reason for selecting {under divine guidance, as I believe} that image of ‘the Lamb of God,’ went a great deal deeper than anything in the temper of the Person of whom he was speaking. Many streams of ancient prophecy and ritual converge upon this emblem, and if we want to understand what is meant by the designation ‘the Lamb of God,’ we must not content ourselves with the sentimentalisms which some superficial teachers have supposed to exhaust the significance of the expression; but we must submit to be led back by John, who was the summing up of all the ancient Revelation, to the sources in that Revelation from which he drew this metaphor.
First and chiefest of these, as I take it, are the words which no Jew ever doubted referred to the Messiah, until after He had come, and the Rabbis would not believe in Him, and so were bound to hunt up another interpretation-I mean the great words in the prophecy which, I suppose, is familiar to most of us, where there are found two representations, one, ‘He was led as a Lamb to the slaughter, and as a sheep before her shearers is dumb, so He opened not His mouth’; and the other, still more germane to the purpose of my text, ‘the Lord hath laid on Him the iniquity of us all. . . . By His knowledge shall He justify many, for He shall bear their iniquities.’ John the Baptist, looking back through the ages to that ancient prophetic utterance, points to the young Man standing by his side, and says, ‘There it is fulfilled.’
But the prophetic symbol of the Lamb, and the thought that He bore the iniquity of the many, had their roots in the past, and pointed back to the sacrificial lamb, the lamb of the daily sacrifice, and especially to the lamb slain at the Passover, which was an emblem and sacrament of deliverance from bondage. Thus the conceptions of vicarious suffering, and of a death which is a deliverance, and of blood which, sprinkled on the doorposts, guards the house from the destroying angel, are all gathered into these words.
Nor do these exhaust the sources of this figure, as it comes from the venerable and sacred past. For when we read ‘the Lamb of God,’ who is there that does not recognise, unless his eyes are blinded by obstinate prejudice, a glance backward to that sweet and pathetic story when the father went up with his son to the top of Mount Moriah, and to the boy’s question, ‘Where is the lamb?’ answered, ‘My son, God Himself will provide the lamb!’ John says, ‘Behold the Lamb that God has provided, the Sacrifice, on whom is laid a world’s sins, and who bears them away.’
Note, too, the universality of the power of Christ’s sacrificial work. John does not say ‘the sins,’ as the Litany, following an imperfect translation, makes him say. But he says, ‘the sin of the world,’ as if the whole mass of human transgression was bound together, in one black and awful bundle, and laid upon the unshrinking shoulders of this better Atlas who can bear it all, and bear it all away. Your sin, and mine, and every man’s, they were all laid upon Jesus Christ.
Now remember, dear brethren, that in this wondrous representation there lie, plain and distinct, two things which to me, and I pray they may be to you, are the very foundation of the Gospel to which we have to trust. One is that on Christ Jesus, in His life and in His death, were laid the guilt and the consequences of a world’s sin. I do not profess to be ready with an explanation of how that is possible. That it is a fact I believe, on the authority of Christ Himself and of Scripture; that it is inconsistent with the laws of human nature may be asserted, but never can be proved. Theories manifold have been invented in order to make it plain. I do not know that any of them have gone to the bottom of the bottomless. But Christ in His perfect manhood, wedded, as I believe it is, to true divinity, is capable of entering into-not merely by sympathy, though that has much to do with it-such closeness of relation with human kind, and with every man, as that on Him can be laid the iniquity of us all.
Oh, brethren! what was the meaning of ‘I have a baptism to be baptized with,’ unless the cold waters of the flood into which He unshrinkingly stepped, and allowed to flow over Him, were made by the gathered accumulation of the sins of the whole world? What was the meaning of the agony in Gethsemane? What was the meaning of that most awful word ever spoken by human lips, in which the consciousness of union with, and of separation from, God, were so marvellously blended, ‘My God! my God! why hast Thou forsaken Me?’ unless the Guiltless was then loaded with the sins of the world, which rose between Him and God?
Dear friends, it seems to me that unless this transcendent element be fairly recognised as existing in the passion and death of Jesus Christ, His demeanour when He came to die was far less heroic and noble and worthy of imitation than have been the deaths of hundreds of people who drew all their strength to die from Him. I do not venture to bring a theory, but I press upon you the fact, He bears the sins of the world, and in that awful load are yours and mine.
There is the other truth here, as clearly, and perhaps more directly, meant by the selection of the expression in my text, that the Sin-bearer not only carries, but carries away, the burden that is laid upon Him. Perhaps there may be a reference-in addition to the other sources of the figure which I have indicated as existing in ritual, and prophecy, and history-there may be a reference in the words to yet another of the eloquent symbols of that ancient system which enshrined truths that were not peculiar to any people, but were the property of humanity. You remember, no doubt, the singular ceremonial connected with the scapegoat, and many of you will recall the wonderful embodiment of it given by the Christian genius of a modern painter. The sins of the nation were symbolically laid upon its head, and it was carried out to the edge of the wilderness and driven forth to wander alone, bearing away upon itself into the darkness and solitude-far from man and far from God-the whole burden of the nation’s sins. Jesus Christ takes away the sin which He bears, and there is, as I believe, only one way by which individuals, or society, or the world at large, can thoroughly get rid of the guilt and penal consequences and of the dominion of sin, and that is, by beholding the Lamb of God that takes upon Himself, that He may carry away out of sight, the sin of the world. So much, then, for the first thought that I wish to suggest to you.
II. Now let me ask you to look with me at a second thought, that such a world’s Sin-bearer is the world’s deepest need.
The sacrifices of every land witness to the fact that humanity all over the world, and through all the ages, and under all varieties of culture, has been dimly conscious that its deepest need was that the fact of sin should be dealt with. I know that there are plenty of modern ingenious ways of explaining the universal prevalence of an altar and a sacrifice, and the slaying of innocent creatures, on other grounds, some of which I think it is not uncharitable to suppose are in favour mainly because they weaken this branch of the evidence for the conformity of Christian truth with human necessities. But notwithstanding these, I venture to affirm, with all proper submission to wiser men, that you cannot legitimately explain the universal prevalence of sacrifice, unless you take into account as one-I should say the main-element in it, this universally diffused sense that things are wrong between man and the higher Power, and need to be set right even by such a method.
But I do not need to appeal only to this world-wide fact as being a declaration of what man’s deepest need is. I would appeal to every man’s own consciousness-hard though it be to get at it; buried as it is, with some of us, under mountains of indifference and neglect; and callous as it is with many of us by reason of indulgence in habits of evil. I believe that in every one of us, if we will be honest, and give heed to the inward voice, there does echo a response and an amen to the Scripture declaration, ‘God hath shut up all under sin.’ I ask you about yourselves, is it not so? Do you not know that, however you may gloss over the thing, or forget it amidst a whirl of engagements and occupations, or try to divert your thoughts into more or less noble or ignoble channels of pleasures and pursuits, there does lie, in each of our hearts, the sense, dormant often, but sometimes like a snake in its hybernation, waking up enough to move, and sometimes enough to sting-there does lie, in each of us, the consciousness that we are wrong with God, and need something to put us right?
And, brethren, let modern philanthropists of all sorts take this lesson: The thing that the world wants is to have sin dealt with-dealt with in the way of conscious forgiveness; dealt with in the way of drying up its source, and delivering men from the power of it. Unless you do that, I do not say you do nothing, but you pour a bottle full of cold water into Vesuvius, and try to put the fire out with that. You may educate, you may cultivate, you may refine; you may set political and economical arrangements right in accordance with the newest notions of the century, and what then? Why! the old thing will just begin over again, and the old miseries will appear again, because the old grandmother of them all is there, the sin that has led to them.
Now do not misunderstand me, as if I were warring against good and noble men who are trying to remedy the world’s evils by less thorough methods than Christ’s Gospel. They will do a great deal. But you may have high education, beautiful refinement of culture and manners; you may divide out political power in accordance with the most democratic notions; you may give everybody ‘a living wage,’ however extravagant his notions of a living wage may be. You may carry out all these panaceas and the world will groan still, because you have not dealt with the tap-root of all the mischief. You cannot cure an internal cancer with a plaster upon the little finger, and you will never stanch the world’s wounds until you go to the Physician that has balm and bandage, even Jesus Christ, that takes away the sins of the world. I profoundly distrust all these remedies for the world’s misery as in themselves inadequate, even whilst I would help them all, and regard them all as then blessed and powerful, when they are consequences and secondary results of the Gospel, the first task of which is to deal by forgiveness and by cleansing with individual transgression.
And if I might venture to go a step further, I would like to say that this aspect of our Lord’s work on which John the Baptist concentrated all our attention is the only one which gives Him power to sway men, and which makes the Gospel-the record of His work-the kingly power in the world that it is meant to be. Depend upon it, that in the measure in which Christian teachers fail to give supreme importance to that aspect of Christ’s work they fail altogether. There are many other aspects which, as I have just said, follow in my conception from this first one; but if, as is obviously the tendency in many quarters to-day, Christianity be thought of as being mainly a means of social improvement, or if its principles of action be applied to life without that basis of them all, in the Cross which takes away the world’s iniquity, then it needs no prophet to foretell that such a Christianity will only have superficial effects, and that, in losing sight of this central thought, it will have cast away all its power.
I beseech you, dear brethren, remember that Jesus Christ is something more than a social reformer, though He is the first of them, and the only one whose work will last. Jesus Christ is something more than a lovely pattern of human conduct, though He is that. Jesus Christ is something more than a great religious genius who set forth the Fatherhood of God as it had never been set forth before. The Gospel of Jesus Christ is the record not only of what He said but of what He did, not only that He lived but that He died; and all His other powers, and all His other benefits and blessings to society, come as results of His dealing with the individual soul when He takes away its guilt and reconciles it to God.
III. And so, lastly, let me ask you to notice that this Sin-bearer of the world is our Sin-bearer if we ‘behold’ Him.
John was simply summoning ignorant eyes to look, and telling of what they would see. But his call is susceptible, without violence, of a far deeper meaning. This is really the one truth that I want to press upon you, dear friends-’Behold the Lamb of God!’
What is that beholding? Surely it is nothing else than our recognising in Him the great and blessed work which I have been trying to describe, and then resting ourselves upon that great Lord and sufficient Sacrifice. And such an exercise of simple trust is well named beholding, because they who believe do see, with a deeper and a truer vision than sense can give. You and I can see Christ more really than these men who stood round Him, and to whom His flesh was ‘a veil’-as the Epistle to the Hebrews calls it-hiding His true divinity and work. They who thus behold by faith lack nothing either of the directness or of the certitude that belong to vision. ‘Seeing is believing,’ says the cynical proverb. The Christian version inverts its terms, ‘Believing is seeing.’ ‘Whom having not seen ye love, in whom though now ye see Him not, yet believing ye rejoice.’
And your simple act of ‘beholding,’ by the recognition of His work and the resting of yourself upon it, makes the world’s Sin-bearer your Sin-bearer. You appropriate the general blessing, like a man taking in a little piece of a boundless prairie for his very own. Your possession does not make my possession of Him less, for every eye gets its own beam, and however many eyes wait upon Him, they all receive the light on to their happy eyeballs. You can make Christ your own, and have all that He has done for the world as your possession, and can experience in your own hearts the sense of your own forgiveness and deliverance from the power and guilt of your own sin, on the simple condition of looking unto Jesus. The serpent is lifted on the pole, the dying camp cannot go to it, but the filming eyes of the man in his last gasp may turn to the gleaming image hanging on high; and as he looks the health begins to tingle back into his veins, and he is healed.
And so, dear brethren, behold Him; for unless you do, though He has borne the world’s sin, your sin will not be there, but will remain on your back to crush you down. ‘O Lamb of God, that taketh away the sins of the world, have mercy upon me!’
Alexander MacLaren, Expositions of Holy Scripture (1904–1910) — public domain. Text from a community e-Sword module.
J. W. McGarvey 1914 · Public Domain On v35 J. W. McGarvey's The Fourfold Gospel [XXI. Jesus' First…
J. W. McGarvey's The Fourfold Gospel [XXI. Jesus' First Disciples].
XXI. JESUS MAKES HIS FIRST DISCIPLES. (Bethany beyond Jordan, Spring A. D. 27.) dJOHN I. 35-51.
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d35 Again on the morrow [John's direct testimony bore fruit on the second day] John was standing, and two of his disciples [An audience of two. A small field; but a large harvest]; 36 and he looked [Gazed intently. The word is used at Mar_14:67, Luk_22:61, Mar_10:21, Mar_10:27. John looked searchingly at that face, which, so far as any record shows, he was never to see on earth again. The more intently we look upon Jesus, the more powerfully we proclaim him] upon Jesus as he walked [This detail seems to be introduced to show that the Baptist did not stop Jesus and enter into familiar conversation with him. The witness of John was wholly that of an inspired, unbiased prophet, and not that of a friend or a familiar acquaintance], and saith, Behold the Lamb of God! [John repeats this testimony. He might have chosen another message, but preferred this one. Paul also had but one theme-- 1Co_2:2, Gal_6:14.] 37 And the two disciples [Andrew and probably John, the writer of this Gospel. The following are indications that it was John: 1. From this time on he speaks as an eye-witness. 2. We have no other account in his Gospel on his call to discipleship. 3. On seven other occasions in this Gospel he withholds his name-- Joh_13:23, Joh_19:26, Joh_19:35, Joh_20:2, Joh_21:7, Joh_21:20, Joh_21:24] heard him speak, they followed Jesus. [Here is the fountainhead of Christianity, for Christianity is following Jesus.] 38 And Jesus turned, and beheld them following, and saith unto them, What seek ye? [They doubtless felt such awe and reverence for the person of Jesus as would make them hesitate to address him. Hence Jesus himself opens the way for intercourse with himself.] And they said unto him, Rabbi (which is to say, being interpreted, Teacher) [109] [By the way in which John explains Jewish words and customs, it becomes apparent that his Gospel was written for Gentiles as well as for Jews. Some take these explanations as evidence that John's Gospel was written after the destruction of the temple at Jerusalem. They are indeed a slight evidence of this, for it is more expedient to explain a custom which has ceased to exist than one which survives to explain itself], where abidest thou? 39 He saith, Come, and ye shall see. [The fitting invitation of him who says: "Seek, and ye shall find."] They came therefore and saw where he abode; and they abode with him that day: it was about the tenth hour. [It being a crisis in his life, John remembered the very hour. If John reckoned time according to the Jewish method, it was about 4 P. M. If according to the Roman method, it was 10 A. M. We are inclined to accept the latter as correct.] 40 One of the two that heard John i speak, and followed him, was Andrew, Simon Peter's brother. 41 He findeth first [before he did anything else] his own brother Simon [The word "own" is here coupled with "brother" to show that Simon was not a mere relative (as the word "brother" might mean), but it was literally Andrew's brother] and saith unto him, We have found the Messiah (which is, being interpreted, Christ). ["Messiah" is Hebrew, "Christ" is Greek, "Anointed" is English. Jesus is the anointed of God. In finding him, Andrew had made the greatest discovery which it is possible for a man to make.] 42 He brought him unto Jesus. [Thus Andrew has in a sense the honor of being the first Christian evangelist.] Jesus looked upon him, and said, Thou art Simon [this name means "hearing"] the son of John: thou shalt be called Cephas (which is by interpretation, Peter). [Cephas is Hebrew, Peter is Greek, stone is English. It means a mass of rock detached from the bed-rock or strata on which the earth rests. The future tense, "thou shalt be," indicates that Peter was to win his name. It is given prophetically to describe the stability to which the then weak and vacillating Simon should attain.] [110] 43 On the morrow he was minded to go forth into Galilee, and findeth Philip [In the synoptists, Philip is a mere name in the apostolic list. Through John we gain some acquaintance with him-- Joh_6:5, Joh_12:21, Joh_14:8]: and Jesus saith unto him, Follow me. [The Lord's usual invitation to discipleship-- Mat_4:19, Mat_8:22, Mat_9:9, Mat_19:21, Mar_2:14, Mar_10:21, Luk_5:27, Luk_9:59, Joh_21:19.] 44 Now Philip was from Bethsaida [Bethsaida of Galilee, on the northwestern shore of the Lake of Galilee. It was a wicked place-- Mat_11:21], of the city of Andrew and Peter. [It appears that Peter afterward removed to Capernaum--Mark i. 29.] 45 Philip findeth Nathanael [Nathanael is commonly identified with Bartholomew for the following reasons: 1. The name Bartholomew is only a patronymic, and hence its bearer would be likely to have an additional name. (Compare Mat_16:17, Act_4:36.) 2. John never mentions Bartholomew, and the Synoptists never mention Nathanael, though John mentions him among apostles at the beginning and at the close of Christ's ministry. 3. The Synoptists, in their list of apostles, invariably place Philip next to Bartholomew, and show a tendency to place brothers and friends together. 4. All the other disciples mentioned in this chapter become apostles, and none are so highly commended as Nathanael. 5. Bartholomew is connected with Matthew in the list at Act_1:13, and the names Matthew and Nathanael both mean the same, and are equal to the Greek name Theodore, which means "gift of God." But even so the identification is not perfect], and saith unto him, We have found him, of whom Moses in the law, and the prophets, wrote [The whole law is full of symbolism which refers to Christ. The following references may be taken as more specific: Gen_49:10, Num_24:17-19, Deu_18:15. The passages in the prophets are too numerous to mention. For samples see Isa_7:14, Isa_9:6, Isa_52:13, Isa_53:1-12, Eze_34:23-31. In brief, Moses wrote of him as a Prophet, David as Lord, Isaiah as the Son of the virgin and suffering Servant, Jeremiah as the [111] Branch, Ezekiel as the Shepherd, Malachi as the Messenger of the Covenant, Daniel as the Messiah. Christ is the hero and subject-matter of both Testaments-- 1Pe_1:11, Joh_5:39], Jesus of Nazareth, the son of Joseph. [Philip knew no better at this time, and John did not change the words of Philip to suit his later knowledge of Christ's parentage. John has already declared the divine origin of Jesus ( Joh_1:14), thereby agreeing with the detailed account of Matthew and Luke.] 46 And Nathanael said unto him, Can any good thing come out of Nazareth? [Because of their want of culture, their rude dialect, and their contact with Gentiles, the Galileans were lightly esteemed by the inhabitants of Judæa ( Joh_7:52). But here Nathanael, a Galilean himself, speaks slightingly of Nazareth. Some think that Nazareth was no worse than the rest of Galilee, and that Nathanael speaks thus disparagingly because he dwelt in the neighboring town of Cana, and felt that jealousy which often exists between rival villages. The guileless Nathanael had no such jealousy, and the persistency with which the enemies of Jesus called him the Nazarene indicates that there was more than a local odium attached to the name Nazareth. Moreover, it was the first city to offer violence to Christ and was ready on one day's acquaintance with his preaching to put him to death.] Philip saith to him, Come and see. [So said afterward the woman of Samaria ( Joh_4:29). Investigation removes prejudice.] 47 Jesus saw Nathanael coming to him, and saith of him, Behold an Israelite indeed [An Israelite in spirit as well as in flesh ( Rom_2:28, Rom_2:29, Rom_9:16). Such a character contrasted sharply with the prevalent formalism and hypocrisy of that day], in whom is no guile! [Some see in the word guile a reference to Jacob. He was a man full of all subtlety and guile in his early years, but his experience at Peniel ( Gen_32:22-31) changed his nature and his name, and he became Israel, the spiritual father of all true Israelites.] 48 Nathanael saith unto him, Whence knowest thou me? [Nathanael's surprise clearly indicates that the knowledge [112] which Jesus exhibited was miraculous. Jesus answered and said unto him, Before that Philip called thee, when thou wast under the fig tree, I saw thee. [The fig-tree affords the densest shade in Palestine--a shade where no sunspot can be seen. This fact has made it immemorially a resting-place and a refuge from the fierce Syrian sunlight. Under such a cover Jesus saw Nathanael when he was alone. Such superhuman knowledge wrought faith in Nathanael, as it did afterward in the woman of Samaria.--See Pro_15:3.] 49 Nathanael answered and said unto him, Rabbi, thou art the Son of God; thou art the King of Israel. [ Psa_2:7, Isa_9:6 prophetically announce Jesus as the Son of God. These and other prophecies had just been more clearly announced by the Baptist ( Joh_1:34). It is clear, therefore, where Nathanael got his words; but it is not so clear how well he understood them. This is the first recorded uninspired confession of the divinity of Jesus, but Mat_16:16, Mat_16:17 indicates that it was but partially comprehended, else Peter might have been instructed by Nathanael. The expression "King of Israel" probably expressed the hope which Nathanael then entertained that Jesus would restore the ancient Jewish kingdom of David-- Act_1:6.] 50 Jesus answered and said unto him, Because I said unto thee, I saw thee underneath the fig tree, believest thou? thou shalt see greater things than these. [Nathanael regarded the revelation of his character and whereabouts as a great thing, but he was destined to see yet greater miracles. Opportunities improved lead to larger privileges, and for those who believe, the evidences are increased.] 51 And he saith unto him, Verily, verily [This word means "in truth." John twenty-five times represents the Saviour as thus using the double "verily." Matthew quotes the single "verily" thirty times, Mark fourteen times, and Luke seven times. The word is used to mark the importance of the truth about to be uttered], I say unto you ["you" is plural and includes all present as well as Nathanael], Ye shall see heaven opened, and the angels of God ascending and descending upon the Son of man. [113] [Jesus having referred to Nathanael as a true Israelite, promises to him--and to those like him--a blessing answering to Jacob's vision of the ladder; that is, that the ascent and descent of ministering angels shall be by means of Christ. Jesus calls himself the Son of man upwards of eighty times. The expression is found in all four Gospels, but is there invariably used by Christ himself. Stephen ( Act_7:56) and John ( Rev_1:13) also use this title, to indicate that the glorious being whom they saw was like Jesus--like him in his human estate. In this chapter Jesus has been called by others "The Lamb of God," "the Son of God," "the Messiah," and "the King of Israel." Jesus chooses yet another title, "Son of man," for himself. At this earliest dawning of their expectations, while their minds were thus full of his titles of glory, Jesus introduces to his disciples this one which speaks of his humanity and humility. The expression may have been suggested by Dan_7:13, Dan_7:14.]
[FFG 109-114]
J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.
C. I. Scofield 1917 · Public Domain On v29 Sin. (See Scofield "Rom 3:23").
sins
Sin. (See Scofield "Rom 3:23").
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain On vv29, 35 John points to the Lamb of God:
John points to the Lamb of God:
v. 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.
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v. 30. This is He of whom I said, After me cometh a Man which is preferred before me; for He was before me.
v. 31. And I knew Him not; but that He should be made manifest to Israel, therefore am I come baptizing with water.
v. 32. And John bare record, saying, I saw the Spirit descending from heaven like a dove, and it abode upon Him.
v. 33. And I knew Him not; but He that sent me to baptize with water, the same said unto me, Upon whom thou shalt see the Spirit descending, and remaining on Him, the same is He which baptizeth with the Holy Ghost.
v. 34. And I saw, and bare record that this is the Son of God.
The very next day after the embassy of the Sanhedrin had been with John, he saw Jesus coming toward him. This incident probably took place after the temptation in the wilderness. John said, in the hearing of his disciples and such other people as may have been present at the time: Behold the Lamb of God that beareth the sin of the world. The herald proclaimed the coming of the King, undoubtedly with the passage Isa 53:1-12 in mind. Christ was the prophesied Lamb, the sacrificial Lamb, the Passover Lamb, the Lamb that was led to the slaughter. And He was the Lamb of God, He was provided by God, sent out by God, He came with God’s full consent and will. In His capacity as Lamb of God, He lifts up and carries away, He puts away entirely, without leaving a trace behind, He renders full satisfaction for the sin, all the sin without exception, all the transgression with all its guilt. This bearing and taking away was a continuous work and labor. The entire life of Jesus was a bearing and atoning for sin and the guilt of sin. The sin of the world, of the whole world, He bore and took away, without restriction or reservation. "This is preaching with exceptional beauty and consolation of Christ, our Savior; we can never reach it with our words, yea, not even with our thoughts. In yonder life we shall in all eternity have our joy and delight in that fact that the Son of God humiliates Himself thus far and takes my sins on His back; yea, not only my sins, but also those of the whole world, all that have been committed since Adam, down to the very last person,—all this He assumes as having been done by Him, and He wants to suffer and die for it, in order that I may be without sin and obtain eternal life and salvation. Who can adequately speak or think of that, namely, that the whole world with all her sanctity, righteousness, power, and glory is included in sin and has no value in the sight of God, and wherever someone wants to be saved and be rid of his sin, that he knows his sins are all laid upon the Lamb’s back? This Lamb bears the sins, not mine or thine, or any other person’s alone, nor those of a single kingdom or country, but those of the whole world; and thou art also a part of the world. " John identifies Christ more exactly by referring to his words of the day before. He whom I am pointing out to you, He who is here before you, He is the one that in point of human existence is later than I, but by reason of His divinity stands far in advance of me, surpasses me in every respect. Jesus Was before John, had been in existence from eternity, and this attribute of eternity is confessed by John. When Jesus first came to John, the latter did not know Him personally, he was not sure as to His identity, he could not have recognized Him beyond the possibility of a mistake. See Mat 3:14. John had known of the existence of Jesus; he had probably been told by his parents or received other revelations concerning Him whose coming he proclaimed. But His person was not known to the Baptist. This fact had nothing to do with John’s ministry, which consisted in witnessing and preaching of Him, in order to make Him manifest before the people of Israel. Before Jesus could be revealed, the ministry of John should prepare the way. To Israel, as to the chosen people of God, Jesus was to be revealed first, and to that end the baptizing of John was to serve. The people, having confessed their sins and having received the assurance of pardon in baptism, would be eager for the full and complete revelation of the grace and mercy of God in the person and work of Jesus. And John had proof positive that the Man to whom he was pointing was the Messiah. For he had seen the heavens opened, and the Spirit of God descending upon Christ in visible form, Mat 3:16; Mar 1:10; Luk 3:22. That Spirit which Jesus had received upon that occasion had not left Him again, but had remained upon Him. Jesus had had the Holy Ghost from the moment of His conception, but this Spirit had been passive within Him. Now, however, by this open revelation, the formal beginning of the ministry of Christ was indicated. From that time on the Spirit of God proved Himself a living, active power in the human nature of Christ. He was anointed with the Holy Ghost and with power, Act 10:38. Thus the visible communication of the Spirit at the time of Christ’s baptism was incidentally a preparation of Jesus for His prophetic office and work.
John now summarizes once more. He had not been personally acquainted with Christ, but when God had given him tile command and sent him forth to baptize and perform all the works of his ministry, He had given him that revelation, that definite sign by which he should distinguish with unfailing certainty the person of the Messiah. John would see the Spirit descending upon Christ, and this same person would be He that would baptize with the Holy Ghost. This was one of the functions of Christ according to prophecy. The first work of the Savior is this, that He bears and takes away the sin of the world. The second is this, that He sanctifies the sinners that have accepted His salvation through the Holy Spirit. They must be cleansed and purified of sins and all uncleanness. Hence the importance of the sending of the Spirit. And John had been an eye. witness, he was absolutely sure of what he had seen. And therefore he could now bear witness with such certainty. He could preach and proclaim with absolute definiteness that this Jesus who had received the Holy Ghost without measure was the Son of God. Note: All truly Christian preaching must have the essential content of the proclamation and witness of John. A true Christian preacher will first prepare the way for the coming of the Lord through the preaching of repentance. He that is no sinner and does not want to acknowledge himself a sinner, has no need of a Savior. But then follows the preaching of Christ, of Jesus of Nazareth, of the Redeemer of the world. Only by and through such preaching is the eternal Light revealed to men.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv26, 29, 32, 35 General Information:
General Information:
Verse 28 tells us background information about the setting of the story. (See: Background Information)
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who comes after me
You may need to make explicit what he will do when he has come. AT: "who will preach to you after I am gone" (See: Assumed Knowledge and Implicit Information)
me, the strap of whose sandal I am not worthy to untie
Untying sandals was the work of a slave or servant. These words are a metaphor for the most unpleasant work of a servant. AT: "me, whom I am not worthy to serve in even the most unpleasant way" or "me. I am not even worthy to untie the strap of his sandal" (See: Metaphor)
translationWords
John (the Baptist)
baptize
sandal
worthy
Bethany
Jordan River
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv27, 29, 32, 34, 35 1:27 A menial task such as removing a sandal…
1:27 A menial task such as removing a sandal was reserved for a slave; these tasks were never performed by a disciple.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.