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