He said to him, “Most certainly, I tell you all, hereafter you will see heaven opened, and the angels of God ascending and descending on the Son of Man.”
Parallel Translations
-
He said to him, “Most certainly, I tell you all, hereafter you will see heaven opened, and the angels of God ascending and descending on the Son of Man.”
-
And he sayde vnto him: Verely verely I saye vnto you: herafter shall ye se heven open and the angels of God ascendynge and descendynge over the sonne of man.
-
And he saide vnto him, Verely, verely I say vnto you, hereafter shall yee see heauen open, and the Angels of God ascending, and descending vpon that Sonne of man.
Cross-references (54)
Passages linked to John 1:51 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Genesis 28:12 He dreamed and saw a stairway set upon the earth, and its top reached to heaven. Behold, the angels of God were ascending and descending on it.
- Acts 7:56 and said, “Behold, I see the heavens opened, and the Son of Man standing at the right hand of God!”
- Luke 22:43 An angel from heaven appeared to him, strengthening him.
- Matthew 16:27-28 For the Son of Man will come in the glory of his Father with his angels, and then he will render to everyone according to his deeds. Most certainly I tell you, there are some standing here who will in no way taste of death, until they see the Son of Man coming in his Kingdom.”
- Mark 1:10 Immediately coming up from the water, he saw the heavens parting, and the Spirit descending on him like a dove.
- Mark 14:62 Jesus said, “I am. You will see the Son of Man sitting at the right hand of Power, and coming with the clouds of the sky.”
- Luke 2:13 Suddenly, there was with the angel a multitude of the heavenly army praising God, and saying,
- Acts 10:11 He saw heaven opened and a certain container descending to him, like a great sheet let down by four corners on the earth,
- Ezekiel 1:1 Now in the thirtieth year, in the fourth month, in the fifth day of the month, as I was among the captives by the river Chebar, the heavens were opened, and I saw visions of God.
- Matthew 3:16 Jesus, when he was baptized, went up directly from the water: and behold, the heavens were opened to him. He saw the Spirit of God descending as a dove, and coming on him.
- Luke 3:21 Now when all the people were baptized, Jesus also had been baptized, and was praying. The sky was opened,
- John 3:13-14 No one has ascended into heaven but he who descended out of heaven, the Son of Man, who is in heaven. As Moses lifted up the serpent in the wilderness, even so must the Son of Man be lifted up,
- Acts 1:10-11 While they were looking steadfastly into the sky as he went, behold, two men stood by them in white clothing, who also said, “You men of Galilee, why do you stand looking into the sky? This Jesus, who was received up from you into the sky, will come back in the same way as you saw him going into the sky.”
- Daniel 7:13-14 “I saw in the night visions, and behold, there came with the clouds of the sky one like a son of man, and he came even to the ancient of days, and they brought him near before him. Dominion was given him, and glory, and a kingdom, that all the peoples, nations, and languages should serve him. His dominion is an everlasting dominion, which will not pass away, and his kingdom that which will not be destroyed.
- Matthew 4:11 Then the devil left him, and behold, angels came and served him.
- Luke 2:9 Behold, an angel of the Lord stood by them, and the glory of the Lord shone around them, and they were terrified.
- 2 Thessalonians 1:7 and to give relief to you who are afflicted with us, when the Lord Jesus is revealed from heaven with his mighty angels in flaming fire,
- Matthew 25:31 “But when the Son of Man comes in his glory, and all the holy angels with him, then he will sit on the throne of his glory.
- Luke 22:69 From now on, the Son of Man will be seated at the right hand of the power of God.”
- John 10:1 “Most certainly, I tell you, one who doesn’t enter by the door into the sheep fold, but climbs up some other way, is a thief and a robber.
- 1 Timothy 3:16 Without controversy, the mystery of godliness is great: God was revealed in the flesh, justified in the spirit, seen by angels, preached among the nations, believed on in the world, and received up in glory.
- Hebrews 1:14 Aren’t they all serving spirits, sent out to do service for the sake of those who will inherit salvation?
- Revelation 4:1 After these things I looked and saw a door opened in heaven, and the first voice that I heard, like a trumpet speaking with me, was one saying, “Come up here, and I will show you the things which must happen after this.”
- Revelation 19:11 I saw the heaven opened, and behold, a white horse, and he who sat on it is called Faithful and True. In righteousness he judges and makes war.
- John 14:12 Most certainly I tell you, he who believes in me, the works that I do, he will do also; and he will do greater works than these, because I am going to my Father.
- 2 Thessalonians 1:9 who will pay the penalty: eternal destruction from the face of the Lord and from the glory of his might,
- Jude 1:14 About these also Enoch, the seventh from Adam, prophesied, saying, “Behold, the Lord came with ten thousands of his holy ones,
- Daniel 7:9-10 “I watched until thrones were placed, and one who was ancient of days sat. His clothing was white as snow, and the hair of his head like pure wool. His throne was fiery flames, and its wheels burning fire. A fiery stream issued and came out from before him. Thousands of thousands ministered to him. Ten thousand times ten thousand stood before him. The judgment was set. The books were opened.
- Matthew 26:24 The Son of Man goes, even as it is written of him, but woe to that man through whom the Son of Man is betrayed! It would be better for that man if he had not been born.”
- Luke 24:4 While they were greatly perplexed about this, behold, two men stood by them in dazzling clothing.
- John 6:47 Most certainly, I tell you, he who believes in me has eternal life.
- Matthew 16:13-16 Now when Jesus came into the parts of Caesarea Philippi, he asked his disciples, saying, “Who do men say that I, the Son of Man, am?” They said, “Some say John the Baptizer, some, Elijah, and others, Jeremiah, or one of the prophets.” He said to them, “But who do you say that I am?” Simon Peter answered, “You are the Christ, the Son of the living God.”
- John 3:5 Jesus answered, “Most certainly I tell you, unless one is born of water and spirit, he can’t enter into God’s Kingdom.
- John 5:24-25 “Most certainly I tell you, he who hears my word and believes him who sent me has eternal life, and doesn’t come into judgment, but has passed out of death into life. Most certainly I tell you, the hour comes, and now is, when the dead will hear the Son of God’s voice; and those who hear will live.
- John 6:32 Jesus therefore said to them, “Most certainly, I tell you, it wasn’t Moses who gave you the bread out of heaven, but my Father gives you the true bread out of heaven.
- John 8:51 Most certainly, I tell you, if a person keeps my word, he will never see death.”
- John 21:18 Most certainly I tell you, when you were young, you dressed yourself and walked where you wanted to. But when you are old, you will stretch out your hands, and another will dress you and carry you where you don’t want to go.”
- Zechariah 13:7 “Awake, sword, against my shepherd, and against the man who is close to me,” says Yahweh of Armies. “Strike the shepherd, and the sheep will be scattered; and I will turn my hand against the little ones.
- Matthew 8:20 Jesus said to him, “The foxes have holes, and the birds of the sky have nests, but the Son of Man has nowhere to lay his head.”
- Matthew 9:6 But that you may know that the Son of Man has authority on earth to forgive sins-” (then he said to the paralytic), “Get up, and take up your mat, and go to your house.”
- John 3:3 Jesus answered him, “Most certainly, I tell you, unless one is born anew, he can’t see God’s Kingdom.”
- John 5:19 Jesus therefore answered them, “Most certainly, I tell you, the Son can do nothing of himself, but what he sees the Father doing. For whatever things he does, these the Son also does likewise.
- John 5:27 He also gave him authority to execute judgment, because he is a son of man.
- John 6:53 Jesus therefore said to them, “Most certainly I tell you, unless you eat the flesh of the Son of Man and drink his blood, you don’t have life in yourselves.
- John 10:7 Jesus therefore said to them again, “Most certainly, I tell you, I am the sheep’s door.
- John 12:23-24 Jesus answered them, “The time has come for the Son of Man to be glorified. Most certainly I tell you, unless a grain of wheat falls into the earth and dies, it remains by itself alone. But if it dies, it bears much fruit.
- John 13:16 Most certainly I tell you, a servant is not greater than his lord, neither is one who is sent greater than he who sent him.
- John 13:20-21 Most certainly I tell you, he who receives whomever I send, receives me; and he who receives me, receives him who sent me.” When Jesus had said this, he was troubled in spirit, and testified, “Most certainly I tell you that one of you will betray me.”
- John 16:20 Most certainly I tell you that you will weep and lament, but the world will rejoice. You will be sorrowful, but your sorrow will be turned into joy.
- John 6:26 Jesus answered them, “Most certainly I tell you, you seek me, not because you saw signs, but because you ate of the loaves, and were filled.
- John 8:34 Jesus answered them, “Most certainly I tell you, everyone who commits sin is the bondservant of sin.
- John 8:58 Jesus said to them, “Most certainly, I tell you, before Abraham came into existence, I AM.”
- John 13:38 Jesus answered him, “Will you lay down your life for me? Most certainly I tell you, the rooster won’t crow until you have denied me three times.
- John 16:23 “In that day you will ask me no questions. Most certainly I tell you, whatever you may ask of the Father in my name, he will give it to you.
Cross-references from openbible.info (CC BY 4.0)
Explain this verse (19 sources)
Historical commentary, presented as a primary source — not an endorsement.
Private notes
Saved on this device only — never synced or sent anywhere.
John Calvin 1540 · Public Domain 51. You shall see heaven opened. They are greatly…
51. You shall see heaven opened. They are greatly mistaken, in my opinion, who anxiously inquire into the place where, and the time when, Nathanael and others saw heaven opened; for he rather points out something perpetual which was always to exist in his kingdom. I acknowledge indeed, that the disciples sometimes saw angels, who are not seen in the present day; and I acknowledge also that the manifestation of the heavenly glory, when Christ ascended to heaven, was different from what we now behold. But if we duly consider what took place at that time, it is of perpetual duration; for the kingdom of God, which was formerly closed against us, is actually opened in Christ. A visible instance of this was shown to Stephen, (Acts 7:55,) to the three disciples on the mountain, (Matthew 17:5,) and to the other disciples at Christ’s ascension, (Luke 24:51; Acts 1:9.) But all the signs by which God shows himself present with us depend on this opening of heaven, more especially when God communicates himself to us to be our life.
Ascending and descending on the Son of man. This second clause refers to angels. They are said to ascend and descend, so as to be ministers of God’s kindness towards us; and therefore this mode of expression points out the mutual intercourse which exists between God and men. Now we must acknowledge that this benefit was received through Christ, because without him the angels have rather a deadly enmity against us than a friendly care to help us. They are said to ascend and descend on the son of man, not because they minister to him, but because — in reference to him, and for his honor — they include the whole body of the Church in their kindly regard. Nor have I any doubt that he alludes to the ladder which was exhibited to the patriarch Jacob in a dream, (Genesis 28:12;) for what was prefigured by that vision is actually fulfilled in Christ. In short, this passage teaches us, that though the whole human race was banished from the kingdom of God, the gate of heaven is now opened to us, so that we are fellow-citizens of the saints, and companions of the angels, (Ephesians 2:19;) and that they, having been appointed to be guardians of our salvation, descend from the blessed rest of the heavenly glory to relieve our distresses.
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 By these words the power of God is signified…
By these words the power of God is signified which should appear in his ministry by the angels serving him as the head of the Church.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain 51 And he saith unto him, Verily, verily, I…
51 And he saith unto him, Verily, verily, I say unto you, Hereafter ye shall see heaven open, and the angels of God ascending and descending upon the Son of man.
Ver. 52. Upon the Son of man] The Jacob’s ladder, the bridge that joineth heaven and earth together, γεφυρωσας, as Gregory hath it.
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 These things he ushers in with a Verily, verily,…
These things he ushers in with a Verily, verily, and declareth them spoken not to Nathanael alone, but unto you; viz. all you that are my disciples indeed, who are (like Nathanael) true Israelites, in whom there is no guile. For the terms, Amen, Amen, (by us translated, Verily, verily), some of the ancients accounted them an oath; but the most learned modern writers have seen no reason to agree with them. Surely (see a large discourse about these particles in our learned Fuller, his Miscellan. 1.1. cap. 2, to which nothing need be added) if Amen is never used in the Old Testament but as a term of prayer or wishing, in the New Testament it is used to assert or affirm a thing, or as a particle of wishing and prayer. The word in the Hebrew properly signifies, truth, Isa 65:16; whence Christ (the truth) is called the Amen, Rev 3:14. As the prophets were wont to begin their discourses with The word of the Lord, and Thus saith the Lord, to assert the truth of what they were about to say; so Christ, to show that himself was God, and spake from himself, begins with Amen; and Amen, Amen, sometimes: it is observed that John constantly doubles the particle, and saith Amen, Amen, that is, Verily, verily; either (as interpreters say) for further confirmation of the thing, or to get the greater attention, or to assert as well the truth of the speaker as of the thing spoken. Now the thing spoken followeth as a thing promised, not to Nathanael only, but to all believers, that they should
see the heavens opened, and the angels of God ascending and descending upon the Son of man. Some think that hereby is meant the spiritual, metaphorical opening of heaven to believers by Christ. But it seems more properly to signify such an opening of the heavens as we read of, Mat 3:16. Some understand it of the appearances of angels to Christ at his passion, and resurrection, and ascension; but it seems rather to refer to the day of judgment, when ten thousands of angels shall wait upon Christ, as the Judge of the quick and the dead, and minister unto him; which ministration, they say, is expressed by the terms of ascending and descending, with reference (doubtless) to Jacob’s vision, Gen 28:12; Jacob saw it sleeping, Nathanael and other believers shall see it with open eyes. Others interpret it more generally, viz. You shall see as many miracles as if you saw the heavens opened, and the angels ascending and descending. Others think it refers to some further appearances of the angels to Christ in their ministration to him than the Scripture records. Christ doth not say, You shall see angels ascending and descending upon me, but upon the Son of man; by which our learned Lightfoot saith, he did not only declare himself to be truly man, but the Second Adam, in whom what was lost in the first was to be restored. It is observed, that only Ezekiel in the Old Testament, and Christ in the New Testament, are thus called; and that Christ was never thus called but by himself. Ezekiel was doubtless so called to distinguish him from those spiritual beings with which he often conversed: Christ, to distinguish his human nature from his Divine nature, both which (in him) made up one person. Christ’s calling himself so was but a further indication of his making himself of no reputation, while he was in the form of a servant. Others think, that the Son of man in the gospel, used by Christ, signifies no more than I, and me; (it being usual in the Hebrew dialect for persons to speak of themselves in the third person); so, upon the Son of man, is, upon me, who am truly man. Chemnitius thinks, that as the term Messiah (by which the people commonly called Christ) was taken out of Daniel; so this term, by Christ applied to the same person, is taken out thence too, Dan 7:13, where it is said, one like the Son of man came with the clouds of heaven, and came to the Ancient of days, & c.; and that Christ did ordinarily so call himself, to correspond with the prophecy of Daniel, to assert himself truly man, and to declare himself his Father’s servant, according to the prophecy, Isa 42:1.
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 The heavens were open to Christ, and the angels…
The heavens were open to Christ, and the angels attended upon him, first at his baptism, Mat 3:13-17 then at his ascension, Act 1:9 Whether Christ alludes to the one or the other, or to both, I shall not positively say; but gather this note, That the ministry and attendance of the holy angels upon the Lord Jesus Christ, in the time of his humiliation, was very remarkable:
An angel foretells his conception to the Virgin, Luke 1-24; Luk 24:31.
Read full note →
An angel publishes his birth to the shepherds, Luk 2:14.
In his temptations in the wilderness, the angels came and ministered unto him, Mat 4:11.
In his agony in the garden, an angel is sent to comfort him, Luk 22:42-43.
At his resurrection an angel rolls away the stone, and proclaims him risen to the women that sought for him, Mat 28:6.
At his ascension, the angels attended upon him, and bare him company to heaven.
And at the day of judgment, he shall be revealed from heaven with his mighty angels.
Now, thus officious are the holy angels to our blessed Saviour, and thus subservient to him upon all occasions.
1. In point of affection and singular love to Christ.
2. In point of duty and special obligation to Christ.
There is no such cheerful and delightful service, as the service of love. Such is the angel’s service to Christ for the services he has done them, he being an Head of confirmation to them: For, that they are established in that holy and glorious state in which they were at first created, is owing to the special grace of the Redeemer: Glorify him then, all ye angels, and praise him all his host.
William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.
John Gill 1763 · Public Domain And he saith unto him, verily, verily, I say…
And he saith unto him, verily, verily, I say unto you,.... Not only to Nathanael, but to the rest of the disciples that were then with him; and to show himself to be the "Amen", and faithful witness, as well as more strongly to asseverate what he was about to say, he doubles the expression:
hereafter you shall see heaven open; either in a literal sense, as it had been at his baptism; or, in a mystical sense, that there should be a clearer manifestation of heavenly truths made by his ministry; and that the way into the holiest of all should be made more manifest; and a more familiar intercourse he opened between God and his people; and also between angels and saints:
Read full note →
and the angels of God ascending and descending upon the son of man; or to the son of man, as the Syriac, Arabic, and Ethiopic versions render it; meaning himself in human nature; the second Adam, and seed of the woman; and is expressive both of the truth, and infirmity of that nature. Reference may here be had to the ladder Jacob dreamed of, in Gen 28:12, which was a representation of Christ, in his person, as God-man; who, as God, was in heaven, whilst he, as man, was on earth; and in his office, as Mediator between God and man, making peace between them both; and in the ministration of angels to him in person, and to his body the church. And it is observable, that some of the Jewish writers (y) understand the ascent, and descent of the angels, in Gen 28:12, to be, not upon the ladder, but upon Jacob; which makes the phrase there still more agreeable to this; and so they render in Gen 28:13, not "above it", but "above him". Or the, sense is, that there would be immediately made such clearer discoveries of his person, and grace by his ministry, and such miracles would be wrought by him in confirmation of it, that it would look as if heaven was open, and the angels of God were continually going to and fro, and bringing fresh messages, and performing miraculous operations; as if the whole host of them were constantly employed in such services: and this the rather seems to be the sense, since the next account we have, is, of the beginning of Christ's miracles to manifest forth his glory in Cana of Galilee, where Nathanael lived; and since the word, rendered "hereafter", signifies, "from henceforward"; or, as the Persic version renders it, "from this hour"; though the word is left out in the Vulgate Latin and Ethiopic versions,
(y) Bereshit Rabba, sect. 68. fol. 61. 2. & sect. 69. fol. 61. 3, 4.
Next: John Chapter 2
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 Hereafter ye shall see - All of these, as…
Hereafter ye shall see - All of these, as well as thou, who believe on me now in my state of humiliation, shall hereafter see me come in my glory, and all the angels of God with me. This seems the most natural sense of the words, though they may also refer to his ascension.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain Verse 51. Verily, verily] Amen, amen. The doubling of…
Verse 51. Verily, verily] Amen, amen. The doubling of this word probably came from this circumstance: that it was written both in Hebrew אמן and in Greek αμην, signifying, it is true.
Heaven open] This seems to be a figurative expression:
Read full note →
1. Christ may be understood by this saying to mean, that a clear and abundant revelation of God's will should be now made unto men; that heaven itself should be laid as it were open, and all the mysteries which had been shut up and hidden in it from eternity, relative to the salvation and glorification of man; should be now fully revealed.
2. That by the angels of God ascending and descending, is to be understood, that a perpetual intercourse should now be opened between heaven and earth, through the medium of Christ, who was God manifested in the flesh. Our blessed Lord is represented in his mediatorial capacity as the ambassador of God to men; and the angels ascending and descending upon the Son of man, is a metaphor taken from the custom of despatching couriers or messengers from the prince to his ambassador in a foreign court, and from the ambassador back to the prince.
This metaphor will receive considerable light when compared with 2Co 5:19-20: God was in Christ reconciling the world unto himself:- We are ambassadors for Christ, as though God did beseech you by us, we pray you in Christ's stead to be reconciled to God. The whole concerns of human salvation shall be carried on, from henceforth, through the Son of man; and an incessant intercourse be established between heaven and earth. Some have illustrated this passage by the account of Jacob's vision, Ge 28:12. But though that vision may intimate that God had established at that time a communication between heaven and earth, through the medium of angels, yet it does not appear that our Lord's saying here has any reference to it; but that it should be understood as stated above.
What a glorious view does this give us of the Gospel dispensation! It is heaven opened to earth; and heaven opened on earth. The Church militant and the Church triumphant become one, and the whole heavenly family, in both, see and adore their common Lord. Neither the world nor the Church is left to the caprices of time or chance. The Son of man governs as he upholds all. Wherever we are praying, studying, hearing, meditating, his gracious eye is upon us. He notes our wants, our weakness, and our petitions; and his eye affects his heart. Let us be without guile, deeply, habitually sincere, serious, and upright; and then we may rest assured, that not only the eye, but the hand, of our Lord shall be ever upon us for good. Happy the man whose heart can rejoice in the reflection, Thou God seest me!
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Albert Barnes 1834 · Public Domain Verily, verily - In the Greek, “Amen, amen.” The…
Verily, verily - In the Greek, “Amen, amen.” The word “amen” means “truly, certainly, so be it” - from the Hebrew verb to confirm, to establish, to be true. It is often used in this gospel. When repeated it expresses the speaker’s sense of the importance of what he is saying, and the “certainty” that it is as he affirms.
Ye shall see - Not, perhaps, with the bodily eyes, but you shall have “evidence” that it is so. The thing shall take place, and you shall be a witness of it.
Read full note →
Heaven open - This is a figurative expression, denoting “the conferring of favors.” Psa 78:23-24; “he opened the doors of heaven, and had rained down manna.” It also denotes that God was about to work a miracle in attestation of a particular thing. See Mat 3:16. In the language, here, there is an evident allusion to the ladder that Jacob saw in a dream, and to the angels ascending and descending on it, Gen 28:12. It is not probable that Jesus referred to any particular instance in which Nathanael should literally see the heavens opened. The baptism of Jesus had taken place, and no other instance occurred in his life in which it is said that the “heavens were” opened.
Angels of God - Those pure and holy beings that dwell in heaven, and that are employed as ministering spirits to our world, Heb 1:14. Good men are represented in the Scriptures as being under their protection, Psa 91:11-12; Gen 28:12. They are the agents by which God often expressed his will to men, Heb 2:2; Gal 3:19. They are represented as strengthening the Lord Jesus, and ministering unto him. Thus they aided him in the wilderness Mar 1:13, and in the garden Luk 22:43, and they were present when he rose from the dead, Mat 28:2-4; Joh 20:12-13. By their ascending and descending upon him it is probable that he meant that Nathanael would have evidence that they came to his aid, and that he would have “the” kind of protection and assistance from God which would show “more fully that he was the Messiah.” Thus his life, his many deliverances from dangers, his wisdom to confute his skilled and cunning adversaries, the scenes of his death, and the attendance of angels at his resurrection, may all be represented by the angels descending upon him, and all would show to Nathanael and the other disciples most clearly that he was the Son of God.
The Son of man - A term by which lie often describes himself. It shows his humility, his love for man, his willingness to be esteemed “as a man,” Phi 2:6-7.
From this interview with Nathanael we may learn:
1.That Jesus searches the heart.
2.That he was truly the Messiah.
3.That he was under the protection of God.
4.That if we have faith in Jesus, it will be continually strengthened the evidence will grow brighter and brighter.
5.That if we believe his word, we shall yet see full proof that his word is true.
Since Jesus was under the protection of God, so all his friends will be. God will defend and save us also if we put our trust in Him. Jesus applied terms expressive of humility to himself. He was not solicitous even to be called by titles which he might claim.
So we should not be ambitious of titles and honors. Ministers of the gospel most resemble him when they seek for the fewest titles, and do not aim at distinctions from each other or their brethren. See the notes at Mat 23:8.
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 You shall see the heaven open, &c. It is…
You shall see the heaven open, &c. It is not certain when this was to be fulfilled: St. John Chrysostom thinks at Christ’s ascension; others refer it to the day of judgment. (Witham)
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).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain Hereafter, &c.--The key to this great saying is Jacob's…
Hereafter, &c.--The key to this great saying is Jacob's vision (Gen 28:12-22), to which the allusion plainly is. To show the patriarch that though alone and friendless on earth his interests were busying all heaven, he was made to see "heaven opened and the angels of God ascending and descending upon a" mystic "ladder reaching from heaven to earth." "By and by," says Jesus here, "ye shall see this communication between heaven and earth thrown wide open, and the Son of man the real Ladder of this intercourse."
Next: John Chapter 2
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 51. Angels… ascending and descending upon the Son of…
51. Angels… ascending and descending upon the Son of man—Christ now presents himself to this Israelite indeed, as the reality, of which the ladder that ancient Israel saw (Gen_28:12) is the symbol; as the mediator through which the intercourse of heaven and earth shall be opened in the new dispensation. Prayers and holy intercession should ascend; blessings and holy communions, revelations, miracles, powers, and gifts of the Holy Ghost should descend; blessings of which angels are but the messengers and symbols. The person of the Son of man, with his feet upon the earth and his head above the highest heavens, should be the conduct or of these communications. This miracle of Jesus’s knowledge of Nathanael’s secret prayer was how small compared with these intercourses of the new dispensation!
Son of man—Though Nathanael has just acknowledged Jesus as the Son of God, Jesus himself here appropriates the humbler title of Son of man. See note on Mat_8:20; Luk_1:35.
Read full note →
Jesus thus, having by divine attraction attached these five disciples to himself, proceeds on his return home to Nazareth; whence he had last departed to receive baptism, to undergo temptation, and to attain from his harbinger his due attestation, preparatory to the hour of his ministration to the world, by miracles of power and mercy. It is now full time to receive the narrative of his first miracle.
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 51. Verily, verily] The double ‘verily’ occurs 25 times…
51. Verily, verily] The double ‘verily’ occurs 25 times in this Gospel, and nowhere else, always in the mouth of Christ. It introduces a truth of special solemnity and importance. The single ‘verily’ occurs about 30 times in Matthew 14 in Mark , , 7 in Luke. The word represents the Hebrew ‘Amen,’ which in the LXX. never means ‘verily.’ In the Gospels it has no other meaning. The ‘Amen’ at the end of sentences (Mat_6:13; Mat_28:20; Mar_16:20; Luk_24:53; Joh_21:25) is in every case of doubtful authority.
unto you] Plural; all present are addressed, Andrew, John, Peter (James), and Philip, as well as Nathanael.
Read full note →
Hereafter] Better, from henceforth; from this point onwards Christ’s Messianic work of linking earth to heaven, and re-establishing free intercourse between man and God, goes on. But the word is wanting in the best MSS.
heaven open] Better, the heaven opened; made open and remaining so.
the angels of God] Like Joh_1:47, an apparent reference to the life of Jacob, perhaps suggested by the scene, which may have been near to Bethel. This does not refer to the angels which appeared after the Temptation, at the Agony, and at the Ascension: rather to the perpetual intercourse between God and the Messiah during His ministry.
the Son of man] This phrase in all four Gospels is invariably used by Christ Himself of Himself as the Messiah, upwards of 80 times in all. None of the Evangelists direct our attention to this strict limitation in the use of the expression: their agreement on this striking point is evidently undesigned, and therefore a strong mark of their veracity. See notes on Mat_8:20; Mar_2:10. In O.T. the phrase ‘Son of Man’ has three distinct uses; (1) in the Psalms, for the ideal man; Psa_8:4-8; Psa_80:17; Psa_144:3; Psa_146:3 : (2) in Ezekiel, as the name by which the Prophet is addressed by God; Eze_2:1; Eze_2:3; Eze_2:6; Eze_2:8; Eze_3:1; Eze_3:3-4, &c., &c., more than 80 times in all; probably to remind Ezekiel, that in spite of the favour shewn to him, and the wrath denounced against the children of Israel, he, no less than they, had a mortal’s frailty: (3) in the ‘night visions’ of Dan_7:13-14, where ‘One like a son of man 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, &c.’ That ‘Son of man henceforth became one of the titles of the looked-for Messiah’ may be doubted. Rather, the title was a new one assumed by Christ, and as yet only dimly understood (comp. Mat_16:13).
This first chapter alone is enough to shew that the Gospel is the work of a Jew of Palestine, well acquainted with the Messianic hopes, and traditions, and phraseology current in Palestine at the time of Christ’s ministry, and able to give a lifelike picture of the Baptist and of Christ’s first disciples.
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 (51) Verily, verily.—This is the first use of this…
(51) Verily, verily.—This is the first use of this formula of doubled words, which is not found in the New Testament outside St. John’s Gospel. They are always spoken by our Lord, and connected with some deeper truth, to which they direct attention. They represent, in a reduplicated form, the Hebrew “Amen,” which is common in the Old Testament as an adverb, and twice occurs doubled (Num_5:22; Neh_8:6). In the Hebraic style of the Apocalypse the word is a proper name of “the faithful and true witness” (Rev_3:14).,
I say unto you . . . ye shall see.—The earlier words have been addressed to Nathanael. The truth expressed in these holds for all disciples, and is spoken to all who were then present—to Andrew and John and Peter and James (Joh_1:41) and Philip, as well as to Nathanael.
Read full note →
Hereafter is omitted by several ancient authorities, including the Sinaitic and Vatican MSS., but there is early evidence for the insertion, and as the omission removes a difficulty in the interpretation, it is probably to be traced to this source. If retained, the better rendering is, henceforth, from this time onwards.
Heaven opened.—More exactly, the heaven opened, made and continuing open. The thought was familiar, for Psalmist and Prophet had uttered it to God in the prayers, “Bow Thy heavens, O Lord, and come down” (Psa_144:5); “O that Thou wouldest rend the heavens, that Thou wouldest come down” (Isa_64:1). The Presence then before Nathanael was the answer to these longings of the soul.
The angels of God ascending and descending.—Referring again to the history of Jacob (Gen_28:12-13).
The Son of man.—This is probably the first time that this phrase, which became the ordinary title used by our Lord of Himself, fell from His lips; but it meets us more than seventy times in the earlier Gospels, and has been explained in the Note on Mat_8:20. It will be enough to observe here that it is suggested by, and is in part opposed to and in part the complement of, the titles used by Nathanael. He could clothe the Messianic idea only in Jewish titles, “Son of God,” “King of Israel.” The true expression of the idea was not Hebrew, but human, “the Son of Man,” “the Word made flesh;” the Son, the true representative of the race, the Second Adam, in whom all are made alive; the Son of Man. The word is ἄνθρωπος, not ἀνήρ; homo, not vir. It is man as man; not Jew as holier than Greek; not free-man as nobler than bond-man; not man as distinct from woman: but humanity in all space and time and circumstance; in its weakness as in its strength; in its sorrows as in its joys; in its death as in its life. And here lies the explanation of the whole verse. The ladder from earth to heaven is in the truth “The Word was made flesh.” In that great truth heaven was, and has remained, opened. From that time onwards messengers were ever going backward and forward between humanity and its God. The cry of every erring and helpless child to its Father for guidance and strength; the silent appeal of the wronged and down-trodden to the All-Just Avenger; the fears and hopes of the soul burdened by the unbearable weight of sin, and casting itself on the mercy of the Eternal Love—all these are borne by messengers who always behold the face of God (Mat_18:10). And every light that falls upon the path, and strength that nerves the moral frame; every comfort to the heart smarting beneath its wrong; every sense of forgiveness, atonement, peace—all these like angels descend that ladder coming from heaven to earth. Ascending precedes descending, as in the vision of old, Heaven’s messengers are ever ready to descend when earth’s will bid them come. The revelation of the fullest truth of God is never wanting to the heart that is open to receive it. The ladder is set up upon the earth, but it reaches to heaven, and the Lord stands above it. It goes down to the very depths of man’s weakness, wretchedness, and sin; and he may lay hold of it, and step by step ascend it. In the Incarnation, Divinity took human form on earth; in the Ascension, Humanity was raised to heaven.
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 And he saith unto him, Verily, verily, I say…
And he saith unto him, Verily, verily, I say unto you. The reduplicated Amhn occurs twenty-five times in John"s Gospel, and is in this form peculiar to the Gospel, although in its single form it occurs fifty times in the three synoptists. The word is, strictly speaking, an adjective, meaning "firm," "trustworthy," corresponding with the substantive ma truth, and hnma and hnma, confidence, the covenant. (Neh_10:1) The repetition of the word in an adverbial sense is found in Num_5:22 and Neh_8:6. In Rev_3:14 "Amen" is the name given to the Faithful Witness. The repetition of the word involves a powerful asseveration, made to overcome a rising doubt and meet a possible objection. The "I say unto you" takes, on the lips of Jesus, the place which "Thus saith the Lord" occupied on those of the ancient prophets. He speaks in the fulness of conscious authority, with the certain knowledge that he is therein making Divine revelation. He knows that he saith true; his word is truth. Verily, verily, I say unto you, Fromhenceforth ye shall see the heaven that has been opened, and the angels of God ascending and descending upon the Son of man.
Notwithstanding the formidable superficial difficulty in the common reading, which declares that from the moment when the Lord spake, Nathanael should see what there is no other record that he ever literally saw; yet a deeper pondering of the passage shows the sublime spiritual sense in which those disciples who fully realized that they had been brought into blessed relationship with the "Son of man," saw also that heaven, the abode of blessedness and righteousness, the throne of God, had been opened behind him and around him. The dream of Jacob is manifestly referred to the union between heaven and earth, between God and man, which dawned like a vision of a better time upon the old patriarchal life. That which was the dream of a troubled night may now be the constant experience of the disciples of the Lord. The ascension of the angelic ministers is here said to precede their descent. This is due to the original form of the dream of Jacob, but must be supplemented by the Lord"s own statement, (Joh_3:13) "No one hath ascended into heaven, but he that descended out of heaven." The free access to the heart of the Father, and to the centre of all authority in heaven and earth, is due only to those who have come already thence, who belong to him, "who go and return as the appearance of a flash of lightning." They ascend with the desires of the Son of man; they descend with all on the faculty needed for the fulfilment of those desires. He, "the Son of man," is now on earth to commence his ministry of reconciliation, and is thus now equipped with all the powers needed for its realization. The same truth is taught by our Lord, when he said (cf. notes Joh_3:13) that "the Son of man is in heaven," even when he walked the earth. The angelic ministry attendant upon our Lord is so inconspicuous that it does not fulfil the notable description of this verse, nor fill out its suggestions. The miraculous energies, the Divine revelations, the consummate heavenliness of his life, the power which his personality supplied to see and believe in heaven in heaven opened, heaven near, heaven accessible, heaven propitious, heaven lavish of love answers to the meaning of the mighty words. Thoma ("Die Genesis des Johannes-Evan.") sees the Johannine interpretation of the angels who ministered to Jesus after the conclusion of his temptation. But why does he call himself "the Son of man," in sharp response to, or in comment, on, the ascription by John the Baptist and Nathanael of the greater title "Son of God"? (see Mat_8:20 Mar_2:28)
Read full note →
(1) The phrase is one that our Lord currently used for himself, as especially descriptive of his position. It has been said that its origin must be looked for in the prophecies of Daniel, (Dan_7:13) where angelic powers are seen in loving lowly attendance on "one like to the Son of man," one whose human-hearted force contrasts with the "beast forces," the uncouth, sphynx-like blending of animal faculties which characterizes all the kingdoms and dynasties which the empire of the one like the Son of man would supersede. The term, "Son of man," is used repeatedly by Ezekiel for humanity set over against the Divine voice and power. There it corresponds with the Aramaic "Bar-Enosh," Son of man a simple paraphrasis for "man" in his weakness, and often in his depression and sin. The "Book of Henoch," in numerous places, identifies "Son of man" with the Messiah (ch. 46 and 48), but it cannot be clearly proved that the term was popularly current for the Messiah. Christ seems, in one place, to discriminate the two terms in popular expectation; (Mat_16:13, Mat_16:16) Mat_8:20 he discriminates his earthly ministry as that of Son of man, from the dispensation of the Holy Spirit, though the dispensation of his human life, and of his eternal Spirit, constitute that of the erie Christ.
(2) Another very remarkable fact is that, though Jesus calls himself "the Son of man" no fewer than seventy times, the apostles never attribute the favourite expression to him. The only instances of its use by other than the Lord himself, is by the dying Stephen, who thus describes his power and exalted majesty, (Act_7:56) and John in the Apocalypse, who says the vision of the Lord was of one like unto the Son of man a phrase clearly built upon the passage in Da 7.
(3) The Saviour did not throughout the Gospel of John proclaim himself openly to the people as the Christ, avoiding a term which was so miserably degraded from his own conception of it; but he used a multitude of expressions to denote the spiritual force and significance of the Messianic dignity. Thus he described himself" as he that came down from heaven;" as the "Bread of heaven;" as the "Light of the world;" as "the good Shepherd; .... I am he;" "that which I said from the beginning," etc.; and therefore, when he adopted the phrase, "the Son of man," he attributed to it very special powers and dignities. The word seems to involve the Man, the perfect Man, the ideal Man, the second Adam, the supreme Flower engrafted on the barren stock of humanity, the Representative of the whole of humankind. Chronologically, this must have been the primary revelation. Through humanity that was archetypal and perfect, answering God"s idea of man, the thought of the race has risen to a conception of Divine sonship. But metaphysically, logically, he could only fulfil the functions of Son of man, of the Man, because he was essentially the Son of God.
(4) The dominant thought of the term has fluctuated between that which connotes his earthly ministry and humiliation, and lays stress on the privations and sufferings of the Son of man, and that which recites his highest claim to reverence and homage. Seeing that he claims to be the link between heaven and earth, Judge of quick and dead, the Head of the kingdom of God, who will come in his glory, with his holy angels, to divide sheep from goats, etc., as Son of man; and seeing that, as Son of man, he gave himself for a ransom, and was as one that serveth, and presented his flesh and blood as the spiritual food of all that live; the synthetic thought that issues from the twofold survey is that his highest glory is based upon his entire and utter sympathy with man. His humanity is that which gives him all his hold upon our heart; his sacrifice is his title to universal sovereignty. "He humbled himself to the death of the cross, wherefore God also has highly exalted him, giving even to him humanity included THE NAME that is above every name." Archdeacon Watkins, in loco, has called attention to the fact that it is not anhr , but anyrwpov , "man as man, not Jew as holier than Greek, not freeman as nobler than bondman, not man as distinct from woman, but humanity....The ladder from earth to heaven is in the truth, "The Word was made flesh." In that great truth heaven was and has remained open." The cries of earth, the answers of heaven, are like angels evermore ascending and descending on the Word-made-flesh. It is perfectly true, though in a different sense than that which Thorns adopts it, that this prehistory (vorgeschichte) is the vorgeschichte of Christendom, as of each soul becoming Christian, the different eventualities which lead from one revelation to another betoken the several stations on the blessed pilgrimage (heilsweg). (Cf. Introduction; the excursuses of Godet; Westcott on "The Son of Man;" Orme"s dissertation on "Sin against the Holy Ghost;" Schaff"s note to Lange, on John, in loco; Schmidt, "Bibl. Theol. N.T.," pp. 107, etc.; Weiss, "Bibl. Theol. N.T.," Liddon, "Divinity of Our Lord," lect. 1.; Pearson on the Creed, Oxford edit., p. 122; Andrew Jukes, "The New Man," lect. 2: "The Openings of Heaven in the Experience of Christ and of Christians.")
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 Hereafter ye shall see the heaven open
Joh_1:51
Hereafter ye shall see the heaven open
Read full note →
The verilies of Christ
1.
Nothing is more characteristic of our age than its questioning and doubt.
(1) Science has opened many fields in all of which much is yet unsolved.
(2) Philosophy has unsettled much that was once believed.
(3) The growing complications of society force upon us questions to every one of which jarring answers are returned.
(4) The Church is so divided that she is unable to guide herself, much less the world. Hence thousands are asking whether there can be any certainty for man.
2. There was another age which resembled ours--the age when the old-world civilizations broke up: when Greece and Rome were bankrupt, and when Israels sun turned into darkness. In that dark age He came who could meet doubt with certain truth.
3. The Truth still lives who had and still has a message for a doubting age, and for those who received Him there was and is now certainty and rest.
4. This amen has altered some memorable amens--amens which He has marked with reiterated affirmations; the unusual form showing us
(1) That we need light; and
(2) That He will not withhold the light we need.
5. The Verily, verily is only employed by John because he sets forth Christ in His higher relations, and therefore conveys transcendent truth that requires emphasis.
6. Not one of the verilies refers to the Church, but all refer to the peculiar forms of eternal life which are only outwardly manifested in the Church; and will survive its failure.
7. This revelation of eternal life is distinctive of St. John. The other apostles have each their special truth suited to some stage of the Church and individual.
(1) Pauls comes first, meeting us with words relative to our ruin and the righteousness which is by faith.
(2) James meets our advancing needs touching the moralities which belong to Christian doctrine.
(3) Peter comes next with words of our present suffering and future glory.
(4) Once mere we advance and come to Johns witness to the new life which the sons of God are called to manifest.
8. It is this teaching of Johns which the reiterated amens sum up, showing us the course and stages of eternal life in Christ. Twelve of these are distinguished.
(1) The home of the new man: heaven, long shut, is reopened (Joh_1:51).
(2) We enter this home by a new birth (Joh_3:3; Joh_3:5).
(3) The law of the life of the new man (Joh_5:19-22).
(4) His meat (Joh_6:26-58).
(5) His liberty (Joh_8:31-35).
(6) His divinity (Joh_8:48-58).
(7) His service (Joh_10:1-18).
(8) His sacrifice and its results (Joh_12:24-26).
(9) His lowliness (13:1-32).
(10) His glory (Joh_14:8-31.
(11) His sorrow and joy (Joh_16:16-25).
(12) His perfecting (Joh_21:15-23). (A. Jukes, M. A.)
The verilies of Christ teach us three lessons
I. AS TO THE AUTHORITY OF THE TEACHER. The Jews were astonished at His doctrine, for He taught as one having authority, and not as the scribes, which suggests a contrast with other teachers.
1. Put side by side with the autocratic ring of this Verily, verily I say unto you, the formula of the prophets--Thus saith the Lord.
2. Contrast again the bare utterance of His own word as a reason for our acceptance of His sayings with the teaching that was busy around Him. One rabbi says this and another that, and so on through all the wearisome Talmud. They drew their authority from their faithfulness to tradition. Christ steps forward as a fresh fountain of certitude.
3. Contrast His teaching with the tone of modesty suitable to mere thinkers who have learned their truths. The philosopher may argue, Christ asserts. Now, what business has Christ to talk in this fashion and demand that I should take from His lips anything He chooses to say? The only answer is, that He is the Word, the Truth of God.
II. AS TO THE CERTITUDE AND IMPORTANCE OF THE LESSON. Other teachers have to say, Peradventure, This I deem to be true. Jesus says, Most assuredly.
1. In our day of uncertainties and unsolved problems the world wants more than ever to listen to that voice. Much is dark and doubtful, but here at least is a central core of hard rock that no pressure can grind nor any force shift.
2. Think of the difference between the freshness and adaptation of Christs words and the film of old-fashioned untimeliness which has crept over all other ancient utterances, and say what is the secret of this immortal youth. It is because they are free from all admixture of human limitation and transitoriness, and so fit every generation, and are to every generation the source of certitude.
3. Classify the utterances to which this formula is attached, First, those which refer to Himself. He asserts
(1) His Divine nature (Joh_8:58).
(2) His absolute unity of being and identity of action with the
Father (Joh_5:19).
(3) His place as the medium of all communication between earth and heaven (Joh_1:51).
(4) That He is the way by which all men enter the fold of God Joh_10:7).
(5) That He is the infallible Teacher (Joh_3:11).
(6) That He is the God-given source of life (Joh_6:32).
(7) The certain granting of all prayers offered in His name (Joh_16:23).
(8) The necessity for His death, that His mission may be accomplished (Joh_12:24).
Secondly, those which refer to us,
(1) Union by faith with Him is the condition of our life (Joh_6:58; Joh_8:51; Joh_5:24).
(2) The necessity of a new nature ere we can see or enter the kingdom (Joh_3:3; Joh_3:6).
(3) The promise of our complete assimilation and conformity with Him on condition of our faith (Joh_13:16; Joh_13:20; Joh_14:12).
Thirdly, those which contain predictions of a near or remote future which could only be made from supernatural knowledge (Joh_13:21; Joh_16:20; Joh_13:38; Joh_21:18).
Fourthly, those which lay bare to men the hidden foulness of their nature Joh_6:26; Joh_8:34).
III. AS TO THE BACKWARDNESS OF THE SCHOLARS.
1. Verily implies that they to whom it was addressed had dull ears, whose languid attention needed to be stimulated, or that the words which He was going to utter were too great to be easily believed, or too unwelcome to be swiftly accepted.
2. It is a warning against prejudice and sluggish apathy.
3. It is a solemn appeal to us to permit no indifference to come between us and His Word. Two things are required of us as His scholars.
1. That which it is degradation to give to man, but which is blasphemy to withhold from Christ. Speak, Lord, for Thy servant heareth.
2. The absolute certitude of His messsge has for its correlative our unwavering steadfastness. (A. Maclaren, D. D.)
The first Verily, verily,--the home of the new man
1. The first question of the Old Testament is, Where art thou?--Gods question to fallen man. The first of the New is, Where is He?--asked by men who have just been awakened to feel their need of a Saviour. Gods question reveals mans state that he is not where God placed him; mans question draws forth the purpose of Gods heart, that, fallen as we are, He is with us, our Tabernacle.
2. This first verily teaches both these truths. Heaven, mans proper home, long shut, is now opened, and that all man has lost shall be restored through the Heir, the Son of man. The old man by disobedience lost his home; the New Man comes back again to the opened heavens as His dwelling-place.
3. These words were spoken by one who had just had heaven open to Him, and He comes forth to tell men how they are to enter.
4. Heaven is not far off; it is the spirit-world which is lost or shut only to the natural man. What will be manifested at death may be anticipated here.
5. Take some examples of this opened heaven.
(1) That which took place at Christs baptism. This is fulfilled to Christs members. The Spirit like a dove abides on them; for the mark of the beast is gone, and the voice from heaven proclaims their sonship.
(2) Christs transfiguration is recorded to teach a communion with saints who are not far from us. But this blessing is not without its peril, inasmuch as it awakens in imperfect disciples thoughts which if followed out would give to creatures a place and honour which belongs to God alone. Hence Peter wanted three tabernacles; but is called back to Jesus only by the voice, This is My beloved Son, etc.
(3) Peters vision (Act_10:9-16), which taught him that we should call no man common or unclean.
(4) Johns visions in the Apocalypse, revealing the glory of the Son of man and the endless bliss of His brethren.
6. Whenever mans true home is opened the servants (angels) also are seen, ever near.
(1).Ministering to mans wants (1Ki_19:5-6).
(2) Directing his steps (Gen_16:9).
(3) Barring his way if he turns aside from God (Num_22:24-26).
(4) Present in the assemblies of believers (1Co_11:10).
(5) Specially related to little children (Mat_18:10).
(6) Rejoicing over repenting sinners (Luk_15:10).
(7) Ministering: to the heirs of salvation (Heb_1:14). (A. Jukes, M. A.)
The positiveness of Jesus
This expression is one of the signs and evidences of the originality of Jesus Christ. It occurs more than seventy times, and was a characteristic which separated His conversation from that of other men. There were and are examples enough of mere dogmatism.
1. The scribes, whether of theology or science, will open their books and say, It is written, and that is the end of all controversy.
2. The bigot will hold fast to the letter of his creed and anathematize all who do not hold it.
3. Ignorance will stand firm upon tradition and swear to all passers by, I know. Everywhere there has lived the man who could not be mistaken.
But the assurance of Jesus Christ was wholly different.
1. Nor was it like the positiveness of the prophets of old who proclaimed, Thus saith the Lord.
2. Nor like the confidence of the philosopher in his reasonings, the naturalist in his verifications. Christs verilies precede rather than conclude His teachings. He gave no demonstrations.
3. Nor with the religious faiths of His disciples. Faith is for us an achievement, and after the struggle Jesus comes and saysbelieve. But no Christ came to Jesus, nor is there in His positiveness any trace of conflict. He believed spontaneously and directly out of His own consciousness of God. This positiveness marked Christs teaching from the beginning when He spoke to His mother in the Temple; and never afterwards was there a hesitating note. This peculiar quality appears when we reflect on the subjects on which He was absolutely sure. They are those on which other men are not sure.
(1) His verilies have nothing to do with natural truths which we can discover or demonstrate.
(2) Nor with matters of history which scholars may search out.
(3) Nor with such things as Sanhedrims wrangle over.
(4) But with vital, spiritual, eternal truths not otherwise discoverable by man.
Learn, then:
1. That over against all our human ignorance, sinfulness, and need, the gospel is one grand affirmation of God; an assertion of those things of which we most need to be made sure.
2. If we want true hearts and strength to do and dare; if we would learn the secret of cheerful, patient lives; if we wish to live with all our souls for noble purpose, and with great faiths and immortal hope, there is a verily waiting to impart to us its power and its peace.
3. Christian unity is only to be realized upon the high plane of this positiveness, and along the lines of those great spiritual affirmations.
4. There is some verily speaking to each at all times and everywhere. (Newman Smyth, D. D.)
Heaven opened
I. A CERTAIN FACT: Christ has come forth.
II. A BLESSED GOSPEL: Christs appearing a manifestation of Divine grace.
III. A JOYOUS HOPE: Christs coming forth suggests the possibility of mans going in.
IV. A GLORIOUS PREDICTION: the reinstitution of fellowship between earth and heaven predicts the assimilation of the former to the latter. (T. Whitelaw, D. D.)
Verily
is simply the familiar amen! which properly is an adjective meaning firm or steadfast, and is used in two connections. Sometimes it precedes an assertion which it confirms, in which case it may be paraphrased by Thus it certainly is. Sometimes it follows a prayer which it sums up and reiterates, and in that case it may be paraphrased by So may it be. Doubled it has the force of a superlative, Most assuredly. It is heard only from the lips of Christ. It becomes no other lips. (A. Maclaren, D. D.)
Angels ascending and descending
Some of these angelic appearances had already taken place. An angel announced the conception of Christ to His mother. An angel, accompanied by a multitude of the heavenly host, proclaimed His birth to the shepherds, and after His temptation angels came and ministered to Him. These instances of angels descending on the Son of man had taken place before this period, and Nathanael knew them not; but there remained other manifestations of the same kind, which were yet to be afforded. An angel appeared to Him, and strengthened Him in His agony. At His resurrection an angel rolled away the stone from His sepulchre, and two angels sat, the one at the head, the other at the feet where the Lord had lain. And, lastly, angels attended His ascension, and as an angel had announced His first coming, so angels foretold to the witnesses of this great event that the same Jesus who had been parted from them should come again in like manner as they had seen Him go up into heaven. (J. Fawcett, M. A.)
Jesus a ladder to heaven
To the north of Scotland lies an island called Bressay. It is one of the Shetland Islands, and its shores are very rocky. On the south coast of Bressay is a slate-quarry. The workmen had to descend the cliff to it by means of a ladder. One evening, a violent and sudden storm drove the quarrymen from their work. The ladder was left fastened to the cliff. The night was very dark and stormy. A ship which was struggling with the waves was driven close to the island. Her crew beheld with terror the white foam of the breakers as they dashed against the rocks. They knew that, if their ship were stranded, they must be wrecked. Still the howling winds drove her forward. The waves dashed over her, filled the cabin with water, and drowned the wife of the captain. The sailors now climbed into the rigging. They were at the mercy of the furious wind and of the raging sea. They gave themselves up for lost. Many prayers and cries for deliverance were uttered. On came the ship, and struck against the shore. The poor seamen felt that death was almost certain. On the summit of the cliff was safety; but how could they reach it, who were helplessly dashed at its foot? But just as the ship struck near the rock, their terror was changed to joy. Close beside them, on the steep face of the cliff, was a ladder. It seemed as if placed there on purpose for them. In haste they sprang from the rigging, mounted the ladder, and reached the top of the cliff in safety. The vessel went to pieces so quickly that, by the next morning, hardly a trace of her was left.
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
B. W. Johnson 1891 · Public Domain 51. Ye shall see heaven open, and the angels…
51. Ye shall see heaven open, and the angels of God ascending. Jacob, old Israel, in his dream at Bethel, saw the ladder that reached to heaven with the angels upon it (Gen. 28:12). Christ is that ladder, the way from earth to heaven, the way heaven sends messages to the world and the way we must go to reach it. Nathanael would be permitted to see that Jesus was the Mediator, that through him the Father speaks to man; that through him there is intercommunication between earth and heaven.
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.
C. I. Scofield 1917 · Public Domain (See Scofield "Heb 1:4")
angels
(See Scofield "Heb 1:4")
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 1:51 I tell you the truth (Greek amēn amēn):…
1:51 I tell you the truth (Greek amēn amēn): Jesus often used this expression to emphasize what he was about to say. In John’s Gospel, the Greek word amēn is always doubled. • you will all see heaven open: Jesus made the comparison with Jacob explicit (see study note on 1:47; see Gen 28:10-22). Like Jacob, Nathanael would see God at work. Jesus himself is the new Bethel (“house of God,” Gen 28:19), the place where God lives. • Son of Man: See study note on John 9:35; see also Dan 7:13-14; Mark 8:31. • John the apostle used several names for Jesus (Son of God, Son of Man, Messiah). Knowing Jesus’ true identity is necessary to fully understanding and following him.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.