John 1

Preface to the Gospel According to St. John With A Short Account of His Life John, the writer of this Gospel, was the son of a fisherman named Zebedee, and his mother's name was Salome. Compare Mat 27:56 , with Mar 15:40 , and Mar 16:1 . His father Zebedee was probably of Bethsaida, and with his sons James and John followed his occupation on the sea of Galilee. The call of these two brothers to the apostleship is related, Mat 4:21 , Mat 4:22 ; Mar 1:19 , Mar 1:20 ; Luk 5:1-10 . John is generally supposed to have been about 25 years of age when he began to follow our Lord. Theophylact makes him one of the relatives of our Lord, and gives his genealogy thus: "Joseph, the husband of the blessed Mary, had seven children by a former wife, four sons and three daughters-Martha, (perhaps, says Dr. Lardner, it should be Mary), Esther, and Salome, whose son John was; therefore Salome was reckoned out Lord's sister, and John was his nephew." If this relationship did exist, it may have been, at least in part, the reason of several things mentioned in the Gospels: as the petition of the two brothers for the two chief places in the kingdom of Christ; John's being the beloved disciple and friend of Jesus, and being admitted to some familiarities denied to the rest, and possibly performing some offices about the person of his Master; and, finally, our Lord's committing to him the care of his mother, as long as she should survive him. In a MS. of the Greek Testament in the Imperial Library of Vienna, numbered 34 in Lambecius's Catalogue, there is a marginal note which agrees pretty much with the account given above by Theophylact: viz. "John the evangelist was cousin to our Lord Jesus Christ according to the flesh: for Joseph, the spouse of the God-bearing virgin, had four sons by his own wife, James, Simon, Jude, and Joses, and three daughters, Esther, and Thamar, and a third who, with her mother, was called Salome, who was given by Joseph in marriage to Zebedee: of her, Zebedee begot James, and John also the evangelist." The writer of the MS. professes to have taken this account from the commentaries of St Sophronius. This evangelist is supposed by some to have been the bridegroom at the marriage of Cana in Galilee: see Joh 2:1 . John was with our Lord in his transfiguration on the mount, Mat 17:2 ; Mar 9:2 ; Luk 9:28 ; during his agony in the garden, Mat 26:37 ; Mar 14:33 ; and when he was crucified, Joh 19:26 . He saw our Lord expire upon the cross, and saw the soldier pierce his side with a spear, Joh 19:34 , Joh 19:35 . He was one of the first of the disciples that visited the sepulchre after the resurrection of Christ; and was present with the other disciples, when Jesus showed himself to them on the evening of the same day on which he arose; and likewise eight days after, Joh 20:19-29 . In conjunction with Peter, he cured a man who had been lame from his mother's womb, for which he was cast into prison, Act 3:1-10 . He was afterwards sent to Samaria, to confer the Holy Ghost on those who had been converted there by Philip the deacon, Acts 8:5-25. St. Paul informs us, Gal 2:9 , that John was present at the council of Jerusalem, of which an account is given, Act 15:4 , etc. It is evident that John was present at most of the things related by him in his Gospel; and that he was an eye and ear witness of our Lord's labors, journeyings, discourses, miracles, passion; crucifixion, resurrection, and ascension. After the ascension he returned with the other apostles from mount Olivet to Jerusalem, and took part in all transactions previously to the day of pentecost: on which time, he, with the rest, partook of the mighty outpouring of the Holy Spirit, by which he was eminently qualified for the place he afterwards held in the apostolic Church. Some of the ancients believed that he went into Parthia, and preached the Gospel there; and his first epistle has been sometimes cited under the name of the Epistle to the Parthians. Irenaeus, Eusebius, Origen, and others, assert that he was a long tune in Asia, continuing there till Trajan's time, who succeeded Nerva, a.d. 98. And Polycrates, bishop of Ephesus, a.d. 196, asserts that John was buried in that city. Jerome confirms this testimony, and says that John's death happened in the 68th year after our Lord's passion. Tertullian and others say that Domitian having declared war against the Church of Christ, in the 15th year of his reign, a.d. 95, John was banished from Ephesus, and carried to Rome, where he was immersed in a cauldron of boiling oil, out of which however he escaped unhurt; and that afterwards he was banished to the isle of Patmos, in the Aegean Sea, where he wrote the Apocalypse. Domitian having been slain in a.d. 96, his successor Nerva recalled all the exiles who had been banished by his predecessor; and John is supposed to have returned the next year to Ephesus, being then about ninety years of age. He is thought to have been the only apostle who died a natural death, and to have lived upwards of 100 years. Some say, having completed 100 years, he died the day following. This Gospel is supposed by learned men to have been written about a.d. 68 or 70; by others, a.d. 86; and, by others, a.d. 97; but the most probable opinion is that it was written at Ephesus about the year 86. Jerome, in his comment on Galatians 6, says that John continued preaching when he was so enfeebled with old age that he was obliged to be carried into the assembly; and that, not being able to deliver any long discourse, his custom was to say, in every meeting, My dear children, love one another! The holy virgin lived under his care till the day of her death, which is supposed to have taken place fifteen years after the crucifixion. John is usually painted holding a cup in his hand, with a serpent issuing from it: this took its rise from a relation by the spurious Procorus, who styles himself a disciple of St. John. Though the story is not worth relating, curiosity will naturally wish to be gratified with it. Some heretics had privately poisoned a cup of liquor, with which they presented him; but after he had prayed to God, and made the sign of the cross over it, the venom was expelled, in the form of a serpent! Some of the first disciples of our Lord, misunderstanding the passage, Joh 21:22 , Joh 21:23 , If I will that he tarry till I come, what is that to thee? believed that John should never die. Several in the primitive Church were of the same opinion; and to this day his death is doubted by persons of the first repute for piety and morality. Where such doctors disagree, it would be thought presumption in me to attempt to decide; otherwise I should not have hesitated to say that, seventeen hundred years ago he went the way of all flesh, and, instead of a wandering lot in a miserable, perishing world, is now glorified in that heaven of which his writings prove he had so large an anticipation, both before and after the crucifixion of his Lord. Eusebius (Hist. Eccles. lib. iii. cap. 24) treats particularly of the order of the Gospels, and especially of this evangelist: his observations are of considerable importance, and deserve a place here. Dr. Lardner has quoted him at large, Works, vol. iv. p. 224. "Let us," says he, "observe the writings of this apostle which are not contradicted by any. And first of all must be mentioned, as acknowledged of all, the Gospel according to him, well known to all the Churches under heaven. And that it has been justly placed by the ancients the fourth in order, and after the other three, may be made evident in this manner. Those admirable and truly Divine men, the apostles of Christ, eminently holy in their lives, and, as to their minds, adorned with every virtue, but rude in language, confiding in the Divine and miraculous power bestowed upon them by our Savior, neither knew, nor attempted to deliver the doctrine of their Master with the artifice and eloquence of words. But using only the demonstration of the Divine Spirit, working with them, and the power of Christ performing by them many miracles, they spread the knowledge of the kingdom of heaven all over the world. Nor were they greatly concerned about the writing of books, being engaged in a more excellent ministry, which was above all human power. Insomuch that Paul, the most able of all in the furniture both of words and thoughts, has left nothing in writing, beside some very short (or a very few) epistles; although he was acquainted with innumerable mysteries, having been admitted to the sight and contemplation of things in the third heaven, and been caught up into the Divine Paradise, and there allowed to hear unspeakable words. Nor were the rest of our Savior's followers unacquainted with these things, as the seventy disciples, and many other beside the twelve apostles. Nevertheless, of all the disciples of our Lord, Matthew and John only have left us any memoirs: who too, as we have been informed, were compelled to write by a kind of necessity. For Matthew having first preached to the Hebrews, when he was about to go to other people, delivered to them in their own language the Gospel according to him, by that writing supplying the want of his presence with those whom he was then leaving. And when Mark and Luke had published the Gospels according to them, it is said that John, who all this while had preached by word of mouth, was at length induced to write for this reason. The three first written Gospels being now delivered to all men, and to John himself, it is said that he approved them, and confirmed the truth of their narration by his own testimony; saying there was only wanting a written account of the things done by Christ in the former part, and the beginning of his preaching. And certainly that observation is very true. For it is easy to perceive that the other three evangelists have recorded only the actions of our Savior for one year after the imprisonment of John, as they themselves declare at the beginning of their history. For, after mentioning the forty days' fast, and the succeeding temptation, Matthew shows the time of the commencement of his account in these words: When he had heard that John was cast into prison, he departed out of Judea into Galilee. In like manner, Mark: Now after that John, says he, was cast into prison, Jesus came into Galilee. And Luke, before he begins the account of the acts of Jesus, gives a like hint in this manner: that Herod added yet this, above all, that he shut up John in prison. For these reasons, as is said, the Apostle John was entreated to relate, in the Gospel according to him, the time omitted by the four evangelists, and the things done by our Savior in that space, before the imprisonment of the Baptist; And they add, farther, that he himself hints as much, saying, This beginning of miracles did Jesus: as also in the history of the acts of Jesus he makes mention of the Baptist as still baptizing in Aenon, nigh unto Salem. And it is thought that he expressly declares as much, when he says, For John was not yet cast into prison. John, therefore, in the Gospel according to him, relates the things done by Christ while the Baptist was not yet cast into prison. But the other three evangelists relate the things that followed the Baptist's confinement. Whoever attends to these things will not any longer think the evangelists disagree with each other, forasmuch as the Gospel according to John contains the first actions of Christ, while the others give the history of the following time. And for the same reason John has omitted the genealogy of our Savior according to the flesh, it having been recorded before by Matthew and Luke; but he begins with his divinity, which had been reserved by the Holy Ghost for him, as the most excellent person." The whole of this chapter, with the preceding and following, may be profitably consulted by the reader. See also Lardner, Works, vol. iv. 224, and vi. 156-222. Besides the Gospel before us, John is generally reputed to have been the author of the three epistles which go under his name, and of the Apocalypse. The former certainly breathe the genuine spirit of this apostle; and are invaluable monuments of his spiritual knowledge and deep piety, as well as of his Divine inspiration: as the Gospel and Epistles prove him to have been an evangelist and apostle, his book of Revelations ranks him among the profoundest of the prophets. Learned men are not wholly agreed about the language in which this Gospel was originally written. Some think St. John wrote it in his own native tongue, the Aramean or Syriac, and that it was afterwards translated, by rather an unskilful hand, into Greek. This opinion is not supported by strong arguments. That it was originally written in Greek is the general and most likely opinion. What the design of St. John was, in writing this Gospel, has divided and perplexed many critics and learned divines. Some suppose that it was to refute the errors taught by one Cerinthus, who rose up at that time, and asserted that Jesus was not born of a virgin, but was the real son of Joseph and Mary; that, at his baptism, the Christ, what we term the Divine nature, descended into him, in the form of a dove, by whose influence he worked all his miracles; and that, when he was about to suffer, this Christ, or Divine nature, departed from him, and left the man Jesus to suffer death. See Irenaeus, advers. Haereses. Others suppose he wrote with the prime design of confuting the heresy of the Gnostics, a class of mongrels who derived their existence from Simon Magus, and who formed their system out of Heathenism, Judaism, and Christianity; and whose peculiar, involved, and obscure opinions cannot be all introduced in this place. It is enough to know that, concerning the person of our Lord, they held opinions similar to those of Cerinthus; and that they arrogated to themselves the highest degrees of knowledge and spirituality. They supposed that the Supreme Being had all things and beings included, in a certain seminal manner, in himself; and that out of Him they were produced. From God, or Bythos, the infinite Abyss, they derived a multitude of subaltern governors, called Aeons; whom they divided into several classes, among which we may distinguish the following nine. Πατηρ, Father; Χαρις, Grace; Μονογενης, First-begotten; Αληθεια, Truth; Λογος, Word; Φως, Light; Ζωη, Life; Ανθρωπος, Man; and Εκκλησια, Church; all these merging in what they termed Πληρωμα, Fulness, or complete round of being and blessings: terms which are of frequent occurrence in John's Gospel, and which some think he has introduced to fix their proper sense, and to rescue them from being abused by the Gnostics. But this is not very likely, as the Gnostics themselves appealed to St. John's Gospel for a confirmation of their peculiar opinions, because of his frequent use of the above terms. These sentiments, therefore, do not appear to be tenable. Professor Michaelis has espoused the opinion, that it was written against the Gnostics and Sabians, and has advanced several arguments in its favor; the chief of which are the following. "The plan which St. John adopted, to confute the tenets of the Gnostics and the Sabians, was first to deliver a set of aphorisms, as counterpositions to these tenets; and then to relate such speeches and miracles of Christ as confirmed the truth of what he had advanced. We must not suppose that the confutation of the Gnostic and Sabian errors is confined to the fourteen first verses of St. John's Gospel; for, in the first place, it is evident that many of Christ's speeches which occur in the following part of the Gospel, were selected by the evangelist with a view of proving the positions laid down in these fourteen verses; and, secondly, the positions themselves are not proofs, but merely declarations made by the evangelist. It is true that for us Christians, who acknowledge the Divine authority of St. John, his bare word is sufficient; but as the apostle had to combat with adversaries who made no such acknowledgment, the only method of convincing them was to support his assertion by the authority of Christ himself. "Some of the Gnostics placed the 'Word' above all the other Aeons, and next to the Supreme Being: but Cerinthus placed the 'Only begotten' first, and then the 'Word.' Now St. John lays down the following positions: - "1. The Word and the Only begotten are not different, but the same person, Joh 1:14 . 'We beheld his glory, as of the only begotten of the Father.' This is a strong position against the Gnostics, who usually ascribed all the Divine qualities to the Only begotten. The proofs of this position are: the testimony of John the Baptist, Joh 1:18 , Joh 1:34 ; Joh 3:35 , Joh 3:36 ; the conversation of Christ with Nicodemus, Joh 3:16 , Joh 3:18 , in which Christ calls himself the only begotten Son; the speech delivered by Christ to the Jews, John 5:17-47; and other passages, in which he calls God his Father. "2. The Word was never made, but existed from the beginning, Joh 1:1 . The Gnostics granted that the Word existed before the creation; but they did not admit that the Word existed from all eternity. The Supreme Being, according to their tenets, and, according to Cerinthus, the only begotten Son likewise, as also the matter from which the world was formed, were prior in existence to the Word. This notion is contradicted by St. John, who asserts that the Word existed from all eternity. As a proof of this position may be alleged perhaps what Christ says, Joh 8:58 . "3. The Word was in the beginning with God, Joh 1:1 , Joh 1:2 . The Gnostics must have maintained a contrary doctrine, or St. John, in confuting their tenets, would not have thought it necessary to advance this position, since God is omnipresent, and therefore all things are present with him. "4. The Word was God, Joh 1:1 . The expression, God, must be here taken in its highest sense or this position will contain nothing contrary to the doctrine of the Gnostics. For they admitted that the Word was an Aeon, and therefore a deity in the lower sense of the word. The proofs of this position are contained in the 5th, 10th, ( Joh 10:30 ), and 14th ( Joh 14:7 , Joh 14:11 ) chapters. "5. The Word was the creator of all things, Joh 1:3 , Joh 1:10 . This is one of St. John's principal positions against the Gnostics, who asserted that the world was made by a malevolent being. The assertion, that the Word was the creator of the world, is equivalent to the assertion, that he was God in the highest possible sense. In whatever form or manner we may think of God, the notion of Creator is inseparable from the notion of Supreme Being. We argue from the creation to the Creator; and this very argument is one proof of the existence of God. "6. In the Word was life, Joh 1:4 . The Gnostics, who considered the different attributes or operations of the Almighty, not as so many separate energies, but as so many separate persons, considered Life as a distinct Aeon from the Word. Without this Aeon, the world, they said, would be in a state of torpor; and hence they called it not only Life, but the Mother of the living; from this Aeon, therefore, might be expected the resurrection of the dead and eternal life. The proofs of this position are in Joh 3:15 , Joh 3:21 ; the whole of the sixth, and the greatest part of the eighth chapter, as also Joh 14:6 , Joh 14:9 , Joh 14:19 . But no part of St. John's Gospel is a more complete proof of this position than his full and circumstantial account of the resurrection of Lazarus, which the other evangelists had omitted." - See more in Michaelis's Introduction to the New Testament. And, for a general account of the Logos, see John 1, at the end. Though it is likely that the Gnostics held all these strange doctrines, and that many parts in John's Gospel may be successfully quoted against them, yet I must own I think the evangelist had a more general end in view than the confutation of their heresies. It is more likely that he wrote for the express purpose of giving the Jews, his countrymen, proper notions of the Messiah and his kingdom; and to prove that Jesus, who had lately appeared among them, was this Christ. His own words sufficiently inform us of his motive, object, and design, in writing this Gospel: These things are written that ye might believe that Jesus is the Christ, the Son of God; and that, believing, ye might have life through his name, Joh 20:31 . This is a design as noble as it is simple; and every way highly becoming the wisdom and goodness of God. The eternity of the Divine Logos, or Word of God, the dispenser of light and life, Joh 1:1-5 . The mission of John the Baptist, Joh 1:6-13 . The incarnation of the Logos or Word of God, Joh 1:14 . John's testimony concerning the Logos, Joh 1:15-18 . The priests and Levites question him concerning his mission and his baptism, Joh 1:19-22 . His answer, Joh 1:23-28 . His farther testimony on seeing Christ, Joh 1:29-34 . He points him out to two of his disciples, who thereupon follow Jesus, Joh 1:35-37 . Christ's address to them, Joh 1:38 , Joh 1:39 . Andrew invites his brother, Simon Peter; Christ's address to him, Joh 1:40-42 . Christ calls Philip, and Philip invites Nathanael, Joh 1:43-46 . Christ's character of Nathanael, Joh 1:47 . A remarkable conversation between him and this disciple, Joh 1:48-51 . John's introduction is from John 1:1-18. Some harmonists suppose it to end with Joh 1:14 . but, from the connection of the whole, Joh 1:18 appears to be its natural close, at it contains a reason why the Logos or Word was made flesh. Joh 1:15 refers to Joh 1:6-8 , and in these passages John's testimony is anticipated in order of time, and is very fitly mentioned to illustrate Christ's pre-eminence. Joh 1:16 , Joh 1:17 have a plain reference to Joh 1:14 . See Bp. Newcome. Verse 1 In the beginning - That is, before any thing was formed - ere God began the great work of creation. This is the meaning of the word in Gen 1:1 , to which the evangelist evidently alludes. This phrase fully proves, in the mouth of an inspired writer, that Jesus Christ was no part of the creation, as he existed when no part of that existed; and that consequently he is no creature, as all created nature was formed by him: for without him was nothing made that is made, Joh 1:3 . Now, as what was before creation must be eternal, and as what gave being to all things, could not have borrowed or derived its being from any thing, therefore Jesus, who was before all things and who made all things, must necessarily be the Eternal God. Was the Word - Or, existed the Logos. This term should be left untranslated, for the very same reason why the names Jesus and Christ are left untranslated. The first I consider as proper an apellative of the Savior of the world as I do either of the two last. And as it would be highly improper to say, the Deliverer, the Anointed, instead of Jesus Christ, so I deem it improper to say, the Word, instead of the Logos. But as every appellative of the Savior of the world was descriptive of some excellence in his person, nature, or work, so the epithet Λογος, Logos, which signifies a word spoken, speech, eloquence, doctrine, reason, or the faculty of reasoning, is very properly applied to him, who is the true light which lighteth every man who cometh into the world, Joh 1:9 ; who is the fountain of all wisdom; who giveth being, life, light, knowledge, and reason, to all men; who is the grand Source of revelation, who has declared God unto mankind; who spake by the prophets, for the testimony of Jesus is the spirit of prophecy, Rev 19:10 ; who has illustrated life and immortality by his Gospel, 2Tim 1:10 ; and who has fully made manifest the deep mysteries which lay hidden in the bosom of the invisible God from all eternity, Joh 1:18 . The apostle does not borrow this mode of speech from the writings of Plato, as some have imagined: he took it from the Scriptures of the Old Testament, and from the subsequent style of the ancient Jews. It is true the Platonists make mention of the Logos in this way: - καθ' ὁν, αει οντα, τα γενομενα εγενετο - by whom, eternally existing, all things were made. But as Plato, Pythagoras, Zeno, and others, traveled among the Jews, and conversed with them, it is reasonable to suppose that they borrowed this, with many others of their most important notions and doctrines, from them. And the Word was God - Or, God was the Logos: therefore no subordinate being, no second to the Most High, but the supreme eternal Jehovah. Verse 3 All things were made by him - That is, by this Logos. In Gen 1:1 , God is said to have created all things: in this verse, Christ is said to have created all things: the same unerring Spirit spoke in Moses and in the evangelists: therefore Christ and the Father are One. To say that Christ made all things by a delegated power from God is absurd; because the thing is impossible. Creation means causing that to exist that had no previous being: this is evidently a work which can be effected only by omnipotence. Now, God cannot delegate his omnipotence to another: were this possible, he to whom this omnipotence was delegated would, in consequence, become God; and he from whom it was delegated would cease to be such: for it is impossible that there should be two omnipotent beings. On these important passages I find that many eminently learned men differ from me: it seems they cannot be of my opinion, and I feel I cannot be of theirs. May He, who is the Light and the Truth, guide them and me into all truth! Verse 4 In him was life - Many MSS., versions, and fathers, connect this with the preceding verse, thus: All things were made by him, and without him was nothing made. What was made had life in it; but This Life was the light of men. That is, though every thing he made had a principle of life in it, whether vegetable, animal, or intellectual, yet this, that life or animal principle in the human being, was not the light of men; not that light which could guide them to heaven, for the world by wisdom knew not God, 1Cor 1:21 . Therefore, the expression, in him was life, is not to be understood of life natural, but of that life eternal which he revealed to the world, 2Tim 1:10 , to which he taught the way, Joh 14:6 , which he promised to believers, Joh 10:28 , which he purchased for them, Joh 6:51 , Joh 6:53 , Joh 6:54 , which he is appointed to give them, Joh 17:2 , and to which he will raise them up, Joh 5:29 , because he hath the life in himself, Joh 5:26 . All this may be proved: 1. From the like expressions; 1Jn 5:11 , This is the promise that God hath given unto us, eternal life, and this life is in his Son: whence he is styled the true God and eternal life, 1Jn 5:20 ; the resurrection and the life, Joh 11:25 ; the way, the truth, and the life, Joh 14:6 . 2. From these words, Joh 1:7 , John came to bear witness of this light, that all might believe through him, viz. to eternal life, 1Tim 1:16 ; for so John witnesseth, Joh 3:15 , Joh 3:36 . And hence it follows that this life must be the light of men, by giving them the knowledge of this life, and of the way leading to it. See Whitby on the place. Is there any reference here to Gen 3:20 : And Adam called his wife's name Eve, חוה chava, Ζωη, Life, because she was the mother of all living? And was not Jesus that seed of the woman that was to bruise the head of the serpent, and to give life to the world? Verse 5 And the light shineth in darkness - By darkness here may be understood: 1. The heathen world, Eph 5:8 . 2. The Jewish people. 3. The fallen spirit of man. Comprehended it not - Αυτο ου κατελαβεν, Prevented it not - hindered it not, says Mr. Wakefield, who adds the following judicious note: - "Even in the midst of that darkness of ignorance and idolatry which overspread the world, this light of Divine wisdom was not totally eclipsed: the Jewish nation was a lamp perpetually shining to the surrounding nations; and many bright luminaries, among the heathen, were never wanting in just and worthy notions of the attributes and providence of God's wisdom; which enabled them to shine in some degree, though but as lights in a dark place, 2Pet 1:19 . Compare Act 14:17 ; Act 17:28 , Act 17:29 ." Verse 6 Whose name was John - This was John the Baptist; see his name and the nature of his office explained, Mar 1:4 (note), and Mat 3:1-3 (note). Verse 7 That all men through him might believe - He testified that Jesus was the true light - the true teacher of the way to the kingdom of glory, and the lamb or sacrifice of God, which was to bear away the sin of the world, Joh 1:29 , and invited men to believe in him for the remission of their sins, that they might receive the baptism of the Holy Ghost, Joh 1:32-34 . This was bearing the most direct witness to the light which was now shining in the dark wilderness of Judea; and, from thence, shortly to be diffused over the whole world. Verse 9 Which lighteth every man - As Christ is the Spring and Fountain of all wisdom, so all the wisdom that is in man comes from him; the human intellect is a ray from his brightness; and reason itself springs from this Logos, the eternal reason. Some of the most eminent rabbins understand Isa 60:1 , Rise and shine, for thy Light is come, of the Messiah who was to illuminate Israel, and who, they believe, was referred to in that word, Gen 1:3 , And God said, Let there be Light; and there was light. Let a Messiah be provided; and a Messiah was accordingly provided. See Schoettgen. That cometh into the world - Or, coming into the world - ερχομενον εις τον κοσμον: a common phrase among the rabbins, to express every human being. As the human creature sees the light of the world as soon as it is born, from which it had been excluded while in the womb of its parent; in like manner, this heavenly light shines into the soul of every man, to convince of sin, righteousness, and judgment; and it is through this light, which no man brings into the world with him, but which Christ mercifully gives to him on his coming into it, that what is termed conscience among men is produced. No man could discern good from evil, were it not for this light thus supernaturally and graciously restored. There was much light in the law, but this shone only upon the Jews; but the superior light of the Gospel is to be diffused over the face of the whole earth. The following not only proves what is asserted in this verse, but is also an excellent illustration of it. The Gayatri, or holiest verse of the Vedas, i.e. the ancient Hindoo Scriptures. "Let us adore the supremacy of that divine Sun, the Godhead who illuminates all, who re-creates all; from whom all proceed; to whom all must return; whom we invoke to direct our understandings aright, in our progress towards his holy seat." The ancient comment. "What the sun and light are to this visible world, that are the supreme good and truth to the intellectual and invisible universe; and, as our corporeal eyes have a distinct perception of objects enlightened by the sun, thus our souls acquire certain knowledge by meditating on the light of truth, which emanates from the Being of beings; that is the light by which alone our minds can be directed in the path to blessedness." Sir Wm. Jones's works, vol. vi. p. 417. Sir William observes that the original word Bhargas, which he translates Godhead, consists of three consonants, and is derived from bha, to shine; ram, to delight; and gam, to move: - the Being who is the light, the source of happiness, and the all-pervading energy. Verse 10 He was in the world - From its very commencement - he governed the universe - regulated his Church - spake by his prophets - and often, as the angel or messenger of Jehovah, appeared to them, and to the patriarchs. The world knew him not - Αυτον ουκ εγνω - Did not acknowledge him; for the Jewish rulers knew well enough that he was a teacher come from God; but they did not choose to acknowledge him as such. Men love the world, and this love hinders them from knowing him who made it, though he made it only to make himself known. Christ, by whom all things were made, Joh 1:3 , and by whom all things are continually supported, Col 1:16 , Col 1:17 ; Heb 1:3 , has way every where, is continually manifesting himself by his providence and by his grace, and yet the foolish heart of man regardeth it not! See the reason, Joh 3:19 (note). Verse 11 He came unto his own - Τα ιδια - to those of his own family, city, country: - and his own people, οἱ ιδιοι - his own citizens, brethren, subjects. The Septuagint, Josephus, and Arrian, use these words, τα ιδιοι and οἱ ιδιοι, in the different senses given them above. Received him not - Would not acknowledge him as the Messiah, nor believe in him for salvation. How very similar to this are the words of Creeshna, (an incarnation of the Supreme Being, according to the theology of the ancient Hindoos!) Addressing one of his disciples, he says: "The foolish, being unacquainted with my supreme and divine nature, as Lord of all things, despise me in this human form; trusting to the evil, diabolic, and deceitful principle within them. They are of vain hope, of vain endeavors, of vain wisdom, and void of reason; whilst men of great minds, trusting to their divine natures, discover that I am before all things, and incorruptible, and serve me with their hearts undiverted by other beings." See Bhagvat Geeta, p. 79. To receive Christ is to acknowledge him as the promised Messiah; to believe in him as the victim that bears away the sin of the world; to obey his Gospel, and to become a partaker of his holiness, without which no man, on the Gospel plan, can ever see God. Verse 12 Gave he power - Εξουσιαν, Privilege, honor, dignity, or right. He who is made a child of God enjoys the greatest privilege which the Divine Being can confer on this side eternity. Those who accept Jesus Christ, as he is offered to them in the Gospel, have, through his blood, a right to this sonship; for by that sacrifice this blessing was purchased; and the fullest promises of God confirm it to all who believe. And those who are engrafted in the heavenly family have the highest honor and dignity to which it is possible for a human soul to arrive. What an astonishing thought is this! The sinner, who was an heir to all God's curses, has, through the sacrifice of Jesus, a claim on the mercy of the Most High, and a right to be saved! Even justice itself, on the ground of its holy and eternal nature, gives salvation to the vilest who take refuge in this atonement; for justice has nothing to grant, or Heaven to give, which the blood of the Son of God has not merited. Verse 13 Which were born, not of blood - Who were regenerated, ουκ εξ αἱματων, not of bloods - the union of father and mother, or of a distinguished or illustrious ancestry; for the Hebrew language makes use of the plural to point out the dignity or excellence of a thing: and probably by this the evangelist intended to show his countrymen, that having Abraham and Sarah for their parents would not entitle them to the blessings of the new covenant; as no man could lay claim to them, but in consequence of being born of God; therefore, neither the will of the flesh - any thing that the corrupt heart of man could purpose or determine in its own behalf; nor the will of man - any thing that another may be disposed to do in our behalf, can avail here; this new birth must come through the will of God - through; his own unlimited power and boundless mercy, prescribing salvation by Christ Jesus alone. It has been already observed that the Jews required circumcision, baptism, and sacrifice, in order to make a proselyte. They allow that the Israelites had in Egypt cast off circumcision, and were consequently out of the covenant; but at length they were circumcised, and they mingled the blood of circumcision with the blood of the paschal lamb, and from this union of bloods they were again made the children of God. See Lightfoot. This was the only way by which the Jews could be made the sons of God; but the evangelist shows them that, under the Gospel dispensation, no person could become a child of God, but by being spiritually regenerated. Verse 14 And the Word was made flesh - That very person who was in the beginning - who was with God - and who was God, Joh 1:1 , in the fullness of time became flesh - became incarnated by the power of the Holy Ghost, in the womb of the virgin. Allowing this apostle to have written by Divine inspiration, is not this verse, taken in connection with Joh 1:1 , an absolute and incontestable proof of the proper and eternal Godhead of Christ Jesus? And dwelt among us - Και εσκηνωσεν εν ἡμιν, And tabernacled among us: the human nature which he took of the virgin, being as the shrine, house, or temple, in which his immaculate Deity condescended to dwell. The word is probably an allusion to the Divine Shechinah in the Jewish temple; and as God has represented the whole Gospel dispensation by the types and ceremonies of the old covenant, so the Shechinah in the tabernacle and temple pointed out this manifestation of God in the flesh. The word is thus used by the Jewish writers: it signifies with them a manifestation of the Divine Shechinah. The original word, σκηνοω, from σκια, a shadow, signifies: 1. To build a booth, tent, or temporary hut, for present shelter or convenience; and does not properly signify a lasting habitation or dwelling place; and is therefore fitly applied to the human nature of Christ, which, like the tabernacle of old, was to be here only for a temporary residence for the eternal Divinity. 2. It signifies to erect such a building as was used on festival occasions, when a man invited and enjoyed the company of his friends. To this meaning of the word, which is a common one in the best Greek writers, the evangelist might allude, to point out Christ's associating his disciples with himself; living, conversing, eating, and drinking with them: so that, while they had the fullest proof of his Divinity by the miracles which he wrought, they had the clearest evidence of his humanity, by his tabernacling among, eating, drinking, and conversing with them. Concerning the various acceptations of the verb σκηνοω see Raphelius on this verse. The doctrine of vicarious sacrifice and the incarnation of the Deity have prevailed among the most ancient nations in the world, and even among those which were not favored with the letter of Divine revelation. The Hindoos believe that their god has already become incarnate, not less than nine times, to save the wretched race of man. On this subject, Creeshna, an incarnation of the supreme God, according to the Hindoo theology, is represented in the Bhagvat Geeta, as thus addressing one of his disciples: "Although I am not in my nature subject to birth or decay, and am the Lord of all created beings, yet, having command over my own nature, I am made evident by my own power; and, as often as there is a decline of virtue and an insurrection of vice and injustice in the world, I make myself evident; and thus I appear from age to age, for the preservation of the just, the destruction of the wicked, and the establishment of virtue." Geeta, pp. 51, 52. The following piece, already mentioned, Luk 1:68 , translated from the Sanscreet, found on a stone, in a cave near the ancient city of Gya in the East Indies, is the most astonishing and important of any thing found out of the compass of the Sacred Writings, and a proper illustration of this text. "The Deity, who is the Lord, the possessor of all, Appeared in this ocean of natural beings, at the beginning of the Kalee Yoog (the age of contention and baseness.) He who is omnipresent, and everlastingly to be contemplated, the Supreme Being, the eternal One, the Divinity worthy to be adored - Appeared here, with a Portion of his Divine Nature. Reverence be unto thee in the form of (a) Bood-dha! Reverence be unto the Lord of the earth! Reverence be unto thee, an Incarnation of the Deity, and the Eternal One! Reverence be unto thee, O God! in the form of the God of mercy! the dispeller of Pain and Trouble, the Lord of All things, the Deity who overcometh the sins of the Kalee Yoog, the guardian of the universe, the emblem of mercy towards those who serve thee! (b) O'M! the possessor of all things, in Vital Form! Thou art (c) Brahma, (d) Veeshnoo, and (e) Mahesa! Thou art Lord of the universe! Thou art under the form of all things, movable and immovable, the possessor of the whole! And thus I adore thee! Reverence be unto the Bestower of Salvation, and the ruler of the faculties! Reverence be unto thee, the Destroyer of the Evil Spirit! O Damordara, (f) show me favor! I adore thee who art celebrated by a thousand names, and under various forms, in the shape of Bood-dha, the God of mercy! Be propitious, O most high God!" Asiatic Researches, vol. i. p. 284, 285. (a) Bood-dha. The name of the Deity, as author of happiness. (b) O'M. A mystic emblem of the Deity, forbidden to be pronounced but in silence. It is a syllable formed of the Sanscreet letters a, o o, which in composition coalesce, and make o, and the nasal consonant m. The first letter stands for the Creator, the second for the Preserver, and the third for the Destroyer. It is the same among the Hindoos as יהוה Yehovah is among the Hebrews. (c) Brahma, the Deity in his creative quality. (d) Veeshnoo. He who filleth all space: the Deity in his preserving quality. (c) Mahesa. The Deity in his destroying quality. This is properly the Hindoo Trinity: for these three names belong to the same God. See the notes to the Bhagvat Geeta. (f) Damordara, or Darmadeve, the Indian god of virtue. We beheld his glory - This refers to the transfiguration, at which John was present, in company with Peter and James. The glory as of the only begotten - That is, such a glory as became, or was proper to, the Son of God; for thus the particle ὡς should be here understood. There is also here an allusion to the manifestations of God above the ark in the tabernacle: see Exo 25:22 ; Num 7:89 ; and this connects itself with the first clause, he tabernacled, or fixed his tent among us. While God dwelt in the tabernacle, among the Jews, the priests saw his glory; and while Jesus dwelt among men his glory was manifested in his gracious words and miraculous acts. The only begotten of the Father - That is, the only person born of a woman, whose human nature never came by the ordinary way of generation; it being a mere creation in the womb of the virgin, by the energy of the Holy Ghost. Full of grace and truth - Full of favor, kindness, and mercy to men; teaching the way to the kingdom of God, with all the simplicity, plainness, dignity, and energy of truth. Verse 15 Of him - The glorious personage before mentioned: John the Baptist, whose history was well known to the persons to whom this Gospel came in the beginning, bare witness; and he cried, - being deeply convinced of the importance and truth of the subject, he delivered his testimony with the utmost zeal and earnestness, - saying, This is he of whom I spake, He that cometh after me - for I am no other than the voice of the crier in the wilderness, Isa 40:3 , the forerunner of the Messiah. Was before me - Speaking by the prophets, and warning your fathers to repent and return to God, as I now warn you; for he was before me - he was from eternity, and from him I have derived both my being and my ministry. Verse 16 This verse should be put in place of the fifteenth, and the 15th inserted between the 18th and 19th, which appears to be its proper place: thus John's testimony is properly connected. And of his fullness - Of the plenitude of his grace and mercy, by which he made an atonement for sin; and of the plenitude of his wisdom and truth, by which the mysteries of heaven have been revealed, and the science of eternal truth taught, we have all received: all we apostles have received grace or mercy to pardon our sins, and truth to enable us so to write and speak, concerning these things, that those who attend to our testimony shall be unerringly directed in the way of salvation, and with us continue to receive grace upon grace, one blessing after another, till they are filled with all the fullness of God. I believe the above to be the meaning of the evangelist, and think it improper to distract the mind of the reader with the various translations and definitions which have been given of the phrase, grace for grace. It is only necessary to add, that John seems here to refer to the Gospel as succeeding the law: the law was certainly a dispensation both of grace and truth; for it pointed out the gracious design of God to save men by Christ Jesus; and it was at least a most expressive and well-defined shadow of good things to come: but the Gospel, which had now taken place, introduced that plenitude of grace and truth to the whole world, which the law had only shadowed forth to the Jewish people, and which they imagined should have been restrained to themselves alone. In the most gracious economy of God, one dispensation of mercy and truth is designed to make way for, and to be followed by, another and a greater: thus the law succeeded the patriarchal dispensation, and the Gospel the law; more and more of the plenitude of the grace of the Gospel becomes daily manifest to the genuine followers of Christ; and, to those who are faithful unto death, a heaven full of eternal glory will soon succeed to the grace of the Gospel. To illustrate this point more fully, the following passage in Philo the Jew has been adduced: "God is always sparing of his first blessings or graces, (πρωτας χαριτας), and afterwards gives other graces upon them, (αντ' εκεινων), and a third sort upon the second, and always new ones upon old ones, sometimes of a different kind, and at other times of the same sort." Vol. i. p. 254, ed. Mang. In the above passage the preposition αντι for, is used thrice in the sense of επι, upon. To confirm the above interpretation Bp. Pearce produces the following quotations. Ecclus 24:15: Χαρις επι χαριτι γυνη αισχυντηρα - A modest woman is a grace upon a grace, i.e. a double grace or blessing. Euripides uses the very same phrase with John, where he makes Theoclymenus say to Helena. Χαρις αντι χαριτος ελθετω, May grace upon grace come to you! Helen v. 1250. ed. Barn. Verse 17 The law was given by Moses - Moses received the law from God, and through him it was given to the Jews, Act 7:38 . But grace and truth - Which he had already mentioned, and which were to be the subject of the book which he was now writing, came to all mankind through Jesus Christ, who is the mediator of the new covenant, as Moses was of the old: Heb 8:6 ; Heb 9:15 ; Gal 3:19 . See a fine discourse on this text by Mr. Claude, "Essay on the Composition of a Sermon," vol. i. p. 119, etc. edit. Lond. 1788. The law of Moses, however excellent in itself, was little in comparison of the Gospel: as it proceeded from the justice and holiness of God, and was intended to convict men of sin, that the way of the Gospel might be the better prepared, it was a law of rigour, condemnation, and death: Rom 4:15 ; 2Cor 3:7 , 2Cor 3:8 . It was a law of shadows, types, and figures: Heb 10:1 , and incapable of expiating sin by its sacrifices: Rom 8:3 ; Heb 7:18 , Heb 7:19 ; Heb 10:1 , Heb 10:11 . But Christ has brought that grace which is opposed to condemnation: Rom 5:15 , Rom 5:20 , Rom 5:21 ; Rom 8:1 ; Gal 3:10 ; and he is himself the spirit and substance of all those shadows: Col 2:19 ; Heb 10:1 . Jesus Christ - Jesus the Christ, the Messiah, or anointed prophet, priest, and king, sent from heaven. To what has already been said on the important name Jesus, (See Mat 1:21 (note), and the places there referred to), I shall add the following explanation, chiefly taken from Professor Schultens, who has given a better view of the ideal meaning of the root ישע yasha, than any other divine or critic. He observes that this root, in its true force, meaning, and majesty, both in Hebrew and Arabic, includes the ideas of amplitude, expansion, and space, and should be translated, he was spacious-open-ample; and, particularly, he possessed a spacious or extensive degree or rank: and is applied, 1. To a person possessing abundance of riches. 2. To one possessing abundant power. 3. To one possessing abundant or extensive knowledge. 4. To one possessing abundance of happiness, beatitude, and glory. Hence we may learn the true meaning of Zac 9:9 : Rejoice greatly, O daughter of Zion - behold, thy king cometh unto thee; he is Just, and having Salvation: - הושיע - he is possessed of all power to enrich, strengthen, teach, enlarge, and raise to glory and happiness, them who trust in him. Man by nature is in want and poverty: in abjectness and weakness: in darkness and ignorance: in straits and captivity: in wretchedness and infamy. His Redeemer is called ישועה Jesus - he who looses, enlarges, and endows with salvation. 1. He enriches man's poverty: 2. strengthens his weakness: 3. teaches his ignorance: 4. brings him out of straits and difficulties: and 5. raises him to happiness, beatitude, and glory. And the aggregate of these is Salvation. Hence that saying, His name shall be called Jesus: for he shall save his people from their sins. See Schultens Origines Hebraeae, p. 15. Verse 18 No man hath seen God at any time - Moses and others heard his voice, and saw the cloud and the fire, which were the symbols of his presence; but such a manifestation of God as had now taken place, in the person of Jesus Christ, had never before been exhibited to the world. It is likely that the word seen, here, is put for known, as in Joh 3:32 ; 1Jn 3:2 , 1Jn 3:6 , and 3Jn 1:11 ; and this sense the latter clause of the verse seems to require: - No man, how highly soever favored, hath fully known God, at any time, in any nation or age; the only begotten Son, (see on Joh 1:14 (note)), who is in the bosom of the Father, who was intimately acquainted with all the counsels of the Most High, he hath declared him, εξηγησατο, hath announced the Divine oracles unto men; for in this sense the word is used by the best Greek writers. See Kypke in loco. Lying in the bosom, is spoken of in reference to the Asiatic custom of reclining while at meals; the person who was next the other was said to lie in his bosom; and he who had this place in reference to the master of the feast was supposed to share his peculiar regards, and so be in a state of the utmost favor and intimacy with him. Verse 19 And this is the record of John - He persisted in this assertion, testifying to the Jews that this Jesus was The Christ. Verse 20 He confessed, and denied not; but confessed - A common mode of Jewish phraseology. John renounces himself, that Jesus may be all in all. Though God had highly honored him, and favored him with peculiar influence in the discharge of his work, yet he considered he had nothing but what he had received, and therefore, giving all praise to his benefactor, takes care to direct the attention of the people to him alone from whom he had received his mercies. He who makes use of God's gifts to feed and strengthen his pride and vanity will be sure to be stripped of the goods wherein he trusts, and fall down into the condemnation of the devil. We have nothing but what we have received; we deserve nothing of what we possess; and it is only God's infinite mercy which keeps us in the possession of the blessings which we now enjoy. Verse 21 Art thou Elias? - The scribes themselves had taught that Elijah was to come before the Messiah. See Mat 17:10 ; and this belief of theirs they supported by a literal construction of Mal 4:5 . Art thou that prophet? - the prophet spoken of by Moses, Deu 18:15 , Deu 18:18 . This text they had also misunderstood: for the prophet or teacher promised by Moses was no other than the Messiah himself. See Act 3:22 . But the Jews had a tradition that Jeremiah was to return to life, and restore the pot of manna, the ark of the covenant, etc., which he had hidden that the Babylonians might not get them. Besides this, they had a general expectation that all the prophets should come to life in the days of the Messiah. I am not - I am not the prophet which you expect, nor Elijah: though he was the Elijah that was to come; for in the spirit and power of that eminent prophet he came, proclaiming the necessity of reformation in Israel. See Mat 11:14 ; Mat 17:10-13 . Verse 22 That we may give an answer to them that sent us - These Pharisees were probably a deputation from the grand Sanhedrin; the members of which, hearing of the success of the Baptist's preaching, were puzzled to know what to make of him, and seriously desired to hear from himself what he professed to be. Verse 23 I am the voice of one crying - See the notes on Mat 3:3 ; Mar 1:4 , Mar 1:5 . Verse 25 Why baptizest thou then? - Baptism was a very common ceremony among the Jews, who never received a proselyte into the full enjoyment of a Jew's privileges, till he was both baptized and circumcised. But such baptisms were never performed except by an ordinance of the Sanhedrin, or in the presence of three magistrates: besides, they never baptized any Jew or Jewess, nor even those who were the children of their proselytes; for, as all these were considered as born in the covenant, they had no need of baptism, which was used only as an introductory rite. Now, as John had, in this respect, altered the common custom so very essentially, admitting to his baptism the Jews in general, the Sanhedrin took it for granted that no man had authority to make such changes, unless especially commissioned from on high; and that only the prophet, or Elijah, or the Messiah himself; could have authority to act as John did. See the observations at the conclusion of Mark. Verse 26 I baptize with water - See on Mar 1:8 (note). I use the common form, though I direct the baptized to a different end, viz. that they shall repent of their sins, and believe in the Messiah. There standeth one among you - That is, the person whose forerunner I am is now dwelling in the land of Judea, and will shortly make his appearance among you. Christ was not present when John spoke thus, as may be seen from Joh 1:29 . Verse 27 Is preferred before me - Ὁς εμπροσθεν μου γεγονεν, Who was before me. This clause is wanting in BC*L, four others, the Coptic, Ethiopic, Slavonic, and two copies of the Itala, and in some of the primitive fathers. Griesbach has left it out of the text. It is likely that it was omitted by the above, because it was found in Joh 1:15 and Joh 1:30 . At the end of this verse, EG, and ten others, with some copies of the Slavonic, add, He shall baptize you with the Holy Ghost and with fire. Verse 28 These things were done in Bethabara - It is very probable that the word Bethany should be inserted here, instead of Bethabara. This reading, in the judgment of the best critics, is the genuine one. The following are the authorities by which it is supported: ABCEGHLMSX, BV, of Matthai, upwards of a hundred others, Syriac, Armenian, Persic, Coptic, Slavonic, Vulgate, Saxon, and all the Itala, with some of the most eminent of the primitive fathers, before the time of Origen, who is supposed to have first changed the reading. Bethabara signifies literally the house of passage, and is thought to be the place where the Israelites passed the river Jordan under Joshua. There was a place called Bethany, about two miles from Jerusalem, at the foot of the mount of Olives. But there was another of the same name, beyond Jordan, in the tribe of Reuben. It was probably of this that the evangelist speaks; and Origen, not knowing of this second Bethany, altered the reading to Bethabara. See Rosenmuller. Verse 29 The next day - The day after that on which the Jews had been with John, Joh 1:19 . Behold the Lamb of God, etc. - This was said in allusion to what was spoken Isa 53:7 . Jesus was the true Lamb or Sacrifice required and appointed by God, of which those offered daily in the tabernacle and temple, Exo 29:38 , Exo 29:39 , and especially the paschal lamb, were only the types and representatives. See Exo 12:4 , Exo 12:5 ; 1Cor 5:7 . The continual morning and evening sacrifice of a lamb, under the Jewish law, was intended to point out the continual efficacy of the blood of atonement: for even at the throne of God, Jesus Christ is ever represented as a lamb newly slain, Rev 5:6 . But John, pointing to Christ, calls him emphatically, the Lamb of God: - all the lambs which had been hitherto offered had been furnished by men: this was provided by God, as the only sufficient and available sacrifice for the sin of the world. In three essential respects, this lamb differed from those by which it was represented. 1st. It was the Lamb of God; the most excellent, and the most available. 2nd. It made an atonement for sin: it carried sin away in reality, the others only representatively. 3rd. It carried away the sin of the World, whereas the other was offered only on behalf of the Jewish people. In Yalcut Rubeni, fol. 30, it is said, "The Messiah shall bear the sins of the Israelites." But this salvation was now to be extended to the whole world. Verse 31 And I knew him not, etc. - John did not know our Lord personally, and perhaps had never seen him, at the time he spoke the words in Joh 1:15 . Nor is it any wonder that the Baptist should have been unacquainted with Christ, as he had spent thirty years in the hill country of Hebron, and our Lord remained in a state of great privacy in the obscure city of Nazareth, in the extreme borders of Galilee. But that he should be made manifest to Israel - One design of my publicly baptizing was, that he, coming to my baptism, should be shown to be what he is, by some extraordinary sign from heaven. Verse 32 I saw the Spirit descending, etc. - See the notes on Mat 3:16 , Mat 3:17 . Verse 33 He that sent me - said unto me - From this we may clearly perceive that John had a most intimate acquaintance with the Divine Being; and received not only his call and mission at first, but every subsequent direction, by immediate, unequivocal inspiration. Who is fit to proclaim Jesus, but he who has continual intercourse with God; who is constantly receiving light and life from Christ their fountain; who bears a steady, uniform testimony to Jesus, even in the presence of his enemies; and who at all times abases himself, that Jesus alone may be magnified! Reformation of manners, and salvation of souls, will accompany such a person's labors whithersoever he goeth. Verse 35 The next day - After that mentioned Joh 1:29 . Two of his disciples - One of them was Andrew, Joh 1:40 , and it is very likely that John himself was the other; in every thing in which he might receive honor he studiously endeavors to conceal his own name. Verse 36 And looking upon Jesus - Attentively beholding, εμβλεψας, from εν, into, and βλεπω, to look - to view with steadfastness and attention. He who desires to discover the glories and excellencies of this Lamb of God, must thus look on him. At first sight, he appears only as a man among men, and as dying in testimony to the truth, as many others have died. But, on a more attentive consideration, he appears to be no less than God manifest in the flesh, and, by his death, making an atonement for the sin of the world. Behold the Lamb of God! - By this the Baptist designed to direct the attention of his own disciples to Jesus, not only as the great sacrifice for the sin of the world, but also as the complete teacher of heavenly truth. Verse 37 And the two disciples heard him - And they perfectly understood their master's meaning; in consequence of which, they followed Jesus. Happy they who, on hearing of the salvation of Christ, immediately attach themselves to its author! Delays are always dangerous; and, in this case, often fatal. Reader! hast thou ever had Christ as a sacrifice for thy sin pointed out unto thee? If so, hast thou followed him? If not, thou art not in the way to the kingdom of God. Lose not another moment! Eternity is at hand! and thou art not prepared to meet thy God. Pray that he may alarm thy conscience, and stir up thy soul to seek till thou have found. Verse 38 What seek ye? - These disciples might have felt some embarrassment in addressing our blessed Lord, after hearing the character which the Baptist gave of him; to remove or prevent this, he graciously accosts them, and gives them an opportunity of explaining themselves to him. Such questions, we may conceive, the blessed Jesus still puts to those who in simplicity of heart desire an acquaintance with him. A question of this nature we may profitably ask ourselves: What seek ye? In this place! In the company you frequent? In the conversation you engage in? In the affairs with which you are occupied? In the works which you perform? Do you seek the humiliation, illumination, justification, edification, or sanctification of your soul? The edification of your neighbor? The good of the Church of Christ? Or, The glory of God? Questions of this nature often put to our hearts, in the fear of God, would induce us to do many things which we now leave undone, and to leave undone many things which we now perform. Rabbi - Teacher. Behold the modesty of these disciples - we wish to be scholars, we are ignorant - we desire to be taught; we believe thou art a teacher come from God. Where dwellest thou? - That we may come and receive thy instructions. Verse 39 Come and see - If those who know not the salvation of God would come at the command of Christ, they should soon see that with him is the fountain of life, and in his light they should see light. Reader, if thou art seriously inquiring where Christ dwelleth, take the following for answer: He dwells not in the tumult of worldly affairs, nor in profane assemblies, nor in worldly pleasures, nor in the place where drunkards proclaim their shame, nor in carelessness and indolence. But he is found in his temple, wherever two or three are gathered together in his name, in secret prayer, in self-denial, in fasting, in self-examination. He also dwells in the humble, contrite spirit, in the spirit of faith, of love, of forgiveness, of universal obedience; in a word, he dwells in the heaven of heavens, whither he graciously purposes to bring thee, if thou wilt come and learn of him, and receive the salvation which he has bought for thee by his own blood. The tenth hour - Generally supposed to be about what we call four o'clock in the afternoon. According to Joh 11:9 , the Jews reckoned twelve hours in the day; and of course each hour of the day, thus reckoned, must have been something longer or shorter, according to the different times of the year in that climate. The sixth hour with them answered to our twelve o'clock, as appears from what Josephus says in his life, chap. liv. That on the Sabbath day it was the rule for the Jews to go to dinner at the sixth hour, (ἑκτῃ ὡρᾳ). The Romans had the same way of reckoning twelve hours in each of their days. Hence what we meet with in Hor. lib. ii. sat. vi. l. 34: ante secundam signifies, as we should express it, before eight o'clock. And when, in lib. i. sat. vi. l. 122, he says, ad quartam jaceo, he means that he lay in bed till ten o'clock. See Bishop Pearce on this place. Dr. Macknight, however, is of opinion that the evangelist is to be understood as speaking of the Roman hour, which was ten o'clock in the morning; and as the evangelist remarks, they abode with him that day, it implies that there was a considerable portion of time spent with our Lord, in which, by his conversation, he removed all their scruples, and convinced them that he was the Messiah. But, had it been the Jewish tenth hour, it would have been useless to remark their abiding with him that day, as there were only two hours of it still remaining. Harmony, vol. i. p. 52. Verse 41 Findeth his own brother Simon - Every discovery of the Gospel of the Son of God produces benevolence, and leads those to whom it is made to communicate it to others. Those who find Jesus find in him a treasure of wisdom and knowledge, through which they may not only become rich themselves, but be instruments, in the hand of God, of enriching others. These disciples, having tasted the good word of Christ, were not willing to eat their bread alone, but went and invited others to partake with them. Thus the knowledge of Christ became diffused - one invited another to come and see: Jesus received all, and the number of disciples was increased, and the attentive hearers were innumerable. Every man who has been brought to an acquaintance with God should endeavor to bring, at least, another with him; and his first attention should be fixed upon those of his own household. Verse 42 Cephas, which is by interpretation, A stone - Πετρος signifies a stone, or fragment of a rock. The reason why this name was given to Simon, who was ever afterwards called Peter, may be seen in the notes on Mat 16:18 , Mat 16:19 , and particularly in Luke, at the end of chap. 9. Verse 43 Philip - This apostle was a native of Bethsaida in Galilee. Eusebius says he was a married man, and had several daughters. Clemens Alexandrinus mentions it as a thing universally acknowledged that it was this apostle who, when commanded by our Lord to follow him, said, Let me first go and bury my father, Mat 8:21 , Mat 8:22 . Theodoret says he preached in the two Phrygias; and Eusebius says he was buried in Phrygia Pacatiana. He must not be confounded with Philip the deacon, spoken of Act 6:5 . Verse 45 Nathanael - This apostle is supposed to be the same with Bartholomew, which is very likely, for these reasons 1. That the evangelists who mention Bartholomew say nothing of Nathanael; and that St. John, who speaks of Nathanael, says nothing of Bartholomew. 2. No notice is taken any where of Bartholomew's vocation, unless his and that of Nathanael mentioned here be the same. 3. The name of Bartholomew is not a proper name; it signifies the son of Ptolomy; and Nathanael might have been his own name. 4. St. John seems to rank Nathanael with the apostles, when he says that Peter and Thomas, the two sons of Zebedee, Nathanael, and two other disciples, being gone a fishing, Jesus showed himself to them, Joh 21:2-4 . Moses in the law - See Gen 3:16 ; Gen 22:18 ; Gen 49:10 ; Deu 18:18 . And the prophets - See Isa 4:2 ; Isa 7:14 ; Isa 9:5 ; Isa 40:10 ; Isa 53:1 , etc.; Jer 23:5 ; Jer 33:14 , Jer 33:15 ; Eze 34:23 ; Eze 37:24 ; Dan 9:24 ; Mic 5:2 ; Zac 6:12 ; Zac 9:9 ; Zac 12:10 . Verse 46 Can there any good thing come out of Nazareth? - Bp. Pearce supposes that the τι αγαθον of the evangelist has some particular force in it: for, in Jer 33:14 , God says, I will perform that good thing which I promised, etc.; and this, in Jer 33:15 is explained to mean, his causing the branch of righteousness (i.e. the Messiah) to grow up unto David, from whom Jesus was descended: in this view, Nathanael's question seems to imply, that not Nazareth, but Bethlehem, was to be the birth-place of the Messiah, according to what the chief priests and scribes had determined, Mat 2:4-6 . If this conjecture be not thought solid, we may suppose that Nazareth, at this time, was become so abandoned that no good could be expected from any of those who dwelt in it, and that its wickedness had passed into a proverb: Can any thing good be found in Nazareth? Or, that the question is illiberal, and full of national prejudice. Come and see - He who candidly examines the evidences of the religion of Christ will infallibly become a believer. No history ever published among men has so many external and internal proofs of authenticity as this has. A man should judge of nothing by first appearances, or human prejudices. Who are they who cry out, The Bible is a fable? Those who have never read it, or read it only with the fixed purpose to gainsay it. I once met with a person who professed to disbelieve every tittle of the New Testament, a chapter of which, he acknowledged, he had never read. I asked him, had he ever read the Old? He answered, No! And yet this man had the assurance to reject the whole as an imposture! God has mercy on those whose ignorance leads them to form prejudices against the truth; but he confounds those who take them up through envy and malice, and endeavor to communicate them to others. Verse 47 Behold an Israelite indeed - A worthy descendant of the patriarch Jacob, who not only professes to believe in Israel's God, but who worships him in sincerity and truth, according to his light. In whom is no guile! - Deceitfulness ever has been, and still is, the deeply marked characteristic of the Jewish people. To find a man, living in the midst of so much corruption, walking in uprightness before his Maker, was a subject worthy the attention of God himself. Behold this man! and, while you see and admire, imitate his conduct. Verse 48 Whence knowest thou me? - He was not yet acquainted with the divinity of Christ, could not conceive that he could search his heart, and therefore asks how he could acquire this knowledge of him, or who had given him that character. It is the comfort of the sincere and upright, that God knows their hearts; and it should be the terror of the deceitful and of the hypocrite, that their false dealing is ever noticed by the all-seeing eye of God. Under the fig tree - Probably engaged in prayer with God, for the speedy appearing of the salvation of Israel; and the shade of this fig tree was perhaps the ordinary place of retreat for this upright man. It is not A fig tree, but την συκην, The fig tree, one particularly distinguished from the others. There are many proofs that the Jewish rabbins chose the shade of trees, and particularly the fig tree, to sit and study under. See many examples in Schoettgen. How true is the saying, The eyes of the Lord are through all the earth, beholding the evil and the good! Wheresoever we are, whatsoever we are about, may a deep conviction of this truth rest upon our hearts, Thou God seest Me! Verse 49 Rabbi - That is, Teacher! and so this word should be translated. Thou art the Son of God - The promised Messiah. Thou art the King of Israel - The real descendant of David, who art to sit on that spiritual throne of which the throne of David was the type. Verse 50 Because I said - I saw thee, etc. - As thou hast credited my Divine mission on this simple proof, that I saw thee when and where no human eye, placed where mine was, could see thee, thy faith shall not rest merely upon this, for thou shalt see greater things than these - more numerous and express proofs of my eternal power and Godhead. 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: 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 2Cor 5:19 , 2Cor 5:20 : 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, Gen 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! Introduction The miracle at Cana in Galilee, where our Lord changed water into wine,

In the beginning - (Referring to Gen 1:1 , and Prov 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 Psa 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, ( Jer 23:7 ; Hos 1:6; Psa 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.

John It is not material to enquire when and where this gospel was written; we are sure that it was given by inspiration of God to John, the brother of James, one of the twelve apostles, distinguished by the honourable character of that disciple whom Jesus loved, one of the first three of the worthies of the Son of David, whom he took to be the witnesses of his retirements, particularly of his transfiguration and his agony. The ancients tell us that John lived longest of all the twelve apostles, and was the only one of them that died a natural death, all the rest suffering martyrdom; and some of them say that he wrote this gospel at Ephesus, at the request of the ministers of the several churches of Asia, in opposition to the heresy of Corinthus and the Ebionites, who held that our Lord was a mere man. It seems most probable that he wrote it before his banishment into the isle of Patmos, for there he wrote his Apocalypse, the close of which seems designed for the closing up of the canon of scripture; and, if so, this gospel was not written after. I cannot therefore give credit to those later fathers, who say that he wrote it in his banishment, or after his return from it, many years after the destruction of Jerusalem; when he was ninety years old, saith one of them; when he was a hundred, saith another of them. However, it is clear that he wrote last of the four evangelists, and, comparing his gospel with theirs, we may observe, 1. That he relates what they had omitted; he brings up the rear, and his gospel is as the rearward or gathering host; it gleans up what they has passed by. Thus there was a later collection of Solomon's wise sayings ( Prov. xxv. 1 ), and yet far short of what he delivered, 1 Kings iv. 32 . 2. That he gives us more of the mystery of that of which the other evangelists gave us only the history. It was necessary that the matters of fact should be first settled, which was done in their declarations of those things which Jesus began both to do and teach, Luke i. 1 ; Acts i. 1 . But, this being done out of the mouth of two or three witnesses, John goes on to perfection ( Heb. vi. 1 ), not laying again the foundation, but building upon it, leading us more within the veil. Some of the ancients observe that the other evangelists wrote more of the ta somatika —the bodily things of Christ; but John writes of the ta pneumatika —the spiritual things of the gospel, the life and soul of it; therefore some have called this gospel the key of the evangelists. Here is it that a door is opened in heaven, and the first voice we hear is, Come up hither, come up higher. Some of the ancients, that supposed the four living creatures in John's vision to represent the four evangelists, make John himself to be the flying eagle, so high does he soar, and so clearly does he see into divine and heavenly things. The scope and design of this chapter is to confirm our faith in Christ as the eternal Son of God, and the true Messiah and Saviour of the world, that we may be brought to receive him, and rely upon him, as our Prophet, Priest, and King, and to give up ourselves to be ruled, and taught, and saved by him. In order to this, we have here, I. An account given of him by the inspired penman himself, fairly laying down, in the beginning, what he designed his whole book should be the proof of ( ver. 1-5 ); and again ( ver. 10-14 ); and again, ver. 16-18 . II. The testimony of John Baptist concerning him ( ver. 6-9 ; and again, ver. 15 ); but most fully and particularly, ver. 19-37 . III. His own manifestation of himself to Andrew and Peter ( ver. 38-42 ), to Philip and Nathanael, ver. 43-51 . The Divinity of Christ. 1 In the beginning was the Word, and the Word was with God, and the Word was God. 2 The same was in the beginning with God. 3 All things were made by him; and without him was not any thing made that was made. 4 In him was life; and the life was the light of men. 5 And the light shineth in darkness; and the darkness comprehended it not. Augustine says ( de Civitate Dei, lib. 10, cap. 29) that his friend Simplicius told him he had heard a Platonic philosopher say that these first verses of St. John's gospel were worthy to be written in letters of gold. The learned Francis Junius, in the account he gives of his own life, tells how he was in his youth infected with loose notions in religion, and by the grace of God was wonderfully recovered by reading accidentally these verses in a bible which his father had designedly laid in his way. He says that he observed such a divinity in the argument, such an authority and majesty in the style, that his flesh trembled, and he was struck with such amazement that for a whole day he scarcely knew where he was or what he did; and thence he dates the beginning of his being religious. Let us enquire what there is in those strong lines. The evangelist here lays down the great truth he is to prove, that Jesus Christ is God, one with the Father. Observe, I. Of whom he speaks— The Word — ho logos . This is an idiom peculiar to John's writings. See 1 John i. 1 ; v. 7 ; Rev. xix. 13 . Yet some think that Christ is meant by the Word in Acts xx. 32 ; Heb. iv. 12 ; Luke i. 2 . The Chaldee paraphrase very frequently calls the Messiah Memra—the Word of Jehovah, and speaks of many things in the Old Testament, said to be done by the Lord, as done by that Word of the Lord. Even the vulgar Jews were taught that the Word of God was the same with God. The evangelist, in the close of his discourse ( v. 18 ), plainly tells us why he calls Christ the Word—because he is the only begotten Son, who is in the bosom of the Father, and has declared him. Word is two-fold: logos endiathetos — word conceived; and logos prophorikos — word uttered. The logos ho eso and ho exo , ratio and oratio—intelligence and utterance. 1. There is the word conceived, that is, thought, which is the first and only immediate product and conception of the soul (all the operations of which are performed by thought ), and it is one with the soul. And thus the second person in the Trinity is fitly called the Word; for he is the first-begotten of the Father, that eternal essential Wisdom which the Lord possessed, as the soul does its thought, in the beginning of his way, Prov. viii. 22 . There is nothing we are more sure of than that we think, yet nothing we are more in the dark about than how we think; who can declare the generation of thought in the soul? Surely then the generations and births of the eternal mind may well be allowed to be great mysteries of godliness, the bottom of which we cannot fathom, while yet we adore the depth. 2. There is the word uttered, and this is speech, the chief and most natural indication of the mind. And thus Christ is the Word, for by him God has in these last days spoken to us ( Heb. i. 2 ), and has directed us to hear him, Matt. xvii. 5 . He has made known God's mind to us, as a man's word or speech makes known his thoughts, as far as he pleases, and no further. Christ is called that wonderful speaker (see notes on Dan. viii. 13 ), the speaker of things hidden and strange. He is the Word speaking from God to us, and to God for us. John Baptist was the voice, but Christ the Word: being the Word, he is the Truth, the Amen, the faithful Witness of the mind of God. II. What he saith of him, enough to prove beyond contradiction that he is God. He asserts, 1. His existence in the beginning: In the beginning was the Word. This bespeaks his existence, not only before his incarnation, but before all time. The beginning of time, in which all creatures were produced and brought into being, found this eternal Word in being. The world was from the beginning, but the Word was in the beginning. Eternity is usually expressed by being before the foundation of the world. The eternity of God is so described ( Ps. xc. 2 ), Before the mountains were brought forth. So Prov. viii. 23 . The Word had a being before the world had a beginning. He that was in the beginning never began, and therefore was ever, achronos — without beginning of time. So Nonnus. 2. His co-existence with the Father: The Word was with God, and the Word was God. Let none say that when we invite them to Christ we would draw them from God, for Christ is with God and is God; it is repeated in v. 2 : the same, the very same that we believe in and preach, was in the beginning with God, that is, he was so from eternity. In the beginning the world was from God, as it was created by him; but the Word was with God, as ever with him. The Word was with God, (1.) In respect of essence and substance; for the Word was God: a distinct person or substance, for he was with God; and yet the same in substance, for he was God, Heb. i. 3 . (2.) In respect of complacency and felicity. There was a glory and happiness which Christ had with God before the world was ( ch. xvii. 5 ), the Son infinitely happy in the enjoyment of his Father's bosom, and no less the Father's delight, the Son of his love, Prov. viii. 30 . (3.) In respect of counsel and design. The mystery of man's redemption by this Word incarnate was hid in God before all worlds, Eph. iii. 9 . He that undertook to bring us to God ( 1 Pet. iii. 18 ) was himself from eternity with God; so that this grand affair of man's reconciliation to God was concerted between the Father and Son from eternity, and they understand one another perfectly well in it, Zech. vi. 13 ; Matt. xi. 27 . He was by him as one brought up with him for this service, Prov. viii. 30 . He was with God, and therefore is said to come forth from the Father. 3. His agency in making the world, v. 3 . This is here, (1.) Expressly asserted: All things were made by him. He was with God, not only so as to be acquainted with the divine counsels from eternity, but to be active in the divine operations in the beginning of time. Then was I by him, Prov. viii. 30 . God made the world by a word ( Ps. xxxiii. 6 ) and Christ was the Word. By him, not as a subordinate instrument, but as a co-ordinate agent, God made the world ( Heb. i. 2 ), not as the workman cuts by his axe, but as the body sees by the eye. (2.) The contrary is denied: Without him was not any thing made that was made, from the highest angel to the meanest worm. God the Father did nothing without him in that work. Now, [1.] This proves that he is God; for he that built all things is God, Heb. iii. 4 . The God of Israel often proved himself to be God with this, that he made all things: Isa. xl. 12, 28 ; xli. 4 ; and see Jer. x. 11, 12 . [2.] This proves the excellency of the Christian religion, that the author and founder of it is the same that was the author and founder of the world. How excellent must that constitution needs be which derives its institution from him who is the fountain of all excellency! When we worship Christ, we worship him to whom the patriarchs gave honour as the Creator of the world, and on whom all creatures depend. [3.] This shows how well qualified he was for the work of our redemption and salvation. Help was laid upon one that was mighty indeed; for it was laid upon him that made all things; and he is appointed the author of our bliss who was the author of our being. 4. The original of life and light that is in him: In him was life, v. 4 . This further proves that he is God, and every way qualified for his undertaking; for, (1.) He has life in himself; not only the true God, but the living God. God is life; he swears by himself when he saith, As I live. (2.) All living creatures have their life in him; not only all the matter of the creation was made by him, but all the life too that is in the creation is derived from him and supported by him. It was the Word of God that produced the moving creatures that had life, Gen. i. 20 ; Acts xvii. 25 . He is that Word by which man lives more than by bread, Matt. iv. 4 . (3.) Reasonable creatures have their light from him; that life which is the light of men comes from him. Life in man is something greater and nobler than it is in other creatures; it is rational, and not merely animal. When man became a living soul, his life was light, his capacities such as distinguished him from, and dignified him above, the beasts that perish. The spirit of a man is the candle of the Lord, and it was the eternal Word that lighted this candle. The light of reason, as well as the life of sense, is derived from him, and depends upon him. This proves him fit to undertake our salvation; for life and light, spiritual and eternal life and light, are the two great things that fallen man, who lies so much under the power of death and darkness, has need of. From whom may we better expect the light of divine revelation than from him who gave us the light of human reason? And if, when God gave us natural life, that life was in his Son, how readily should we receive the gospel-record, that he hath given us eternal life, and that life too is in his Son! 5. The manifestation of him to the children of men. It might be objected, If this eternal Word was all in all thus in the creation of the world, whence is it that he has been so little taken notice of and regarded? To this he answers ( v. 5 ), The light shines, but the darkness comprehends it not. Observe, (1.) The discovery of the eternal Word to the lapsed world, even before he was manifested in the flesh: The light shineth in darkness. Light is self-evidencing, and will make itself known; this light, whence the light of men comes, hath shone, and doth shine. [1.] The eternal Word, as God, shines in the darkness of natural conscience. Though men by the fall are become darkness, yet that which may be known of God is manifested in them; see Rom. i. 19, 20 . The light of nature is this light shining in darkness. Something of the power of the divine Word, both as creating and as commanding, all mankind have an innate sense of; were it not for this, earth would be a hell, a place of utter darkness; blessed be God, it is not so yet. [2.] The eternal Word, as Mediator, shone in the darkness of the Old-Testament types and figures, and the prophecies and promises which were of the Messiah from the beginning. He that had commanded the light of this world to shine out of darkness was himself long a light shining in darkness; there was a veil upon this light, 2 Cor. iii. 13 . (2.) The disability of the degenerate world to receive this discovery: The darkness comprehended it not; the most of men received the grace of God in these discoveries in vain. [1.] The world of mankind comprehended not the natural light that was in their understandings, but became vain in their imaginations concerning the eternal God and the eternal Word, Rom. i. 21 , 28 . The darkness of error and sin overpowered and quite eclipsed this light. God spoke once, yea twice, but man perceived it not, Job xxxiii. 14 . [2.] The Jews, who had the light of the Old Testament, yet comprehended not Christ in it. As there was a veil upon Moses's face, so there was upon the people's hearts. In the darkness of the types and shadows the light shone; but such as the darkness of their understandings that they could not see it. It was therefore requisite that Christ should come, both to rectify the errors of the Gentile world and to improve the truths of the Jewish church.

PREFACE TO THE GOSPEL ACCORDING TO JOHN. John, the writer of this Gospel, was the son of Zebedee and Salome; compare Mt 27:56 with Mk 15:40,41. His father was a fisherman of Galilee, though it would appear that he was not destitute of property, and was not in the lowest condition of life. He had hired men in his employ, Mk 1:20. Salome is described as one who attended our Saviour in his travels, and ministered to his wants, Mt 27:55, Mk 15:41. Jesus commended his own mother Mary, on the cross, to John, and he took her to his own home ( Jn 19:26,27 ), with whom, history informs us, she lived until her death, about fifteen years after the crucifixion of Christ; and John was known to Caiaphas, the high-priest, Jn 18:15. From all this it would seem not improbable that John had some property, and was better known than any of the other apostles. He was the youngest of the apostles when called, and lived to the greatest age, and is the only one who is supposed to have died a peaceful death. He was called to be a follower of Jesus while engaged with his father and his elder brother James mending their nets at the Sea of Tiberias, Mt 4:21, Mk 1:19, Lk 5:10. John was admitted by our Saviour to peculiar favour and friendship. One of the ancient fathers (Theophylact) says that he was related to him. "Joseph," he says, "had seven children by a former wife, four sons and three daughters, Martha, Esther, and Salome, whose son John was; therefore Salome was reckoned our Lord's sister, and John was his nephew." If this was the case it may explain the reason why James and John sought and expected the first places in his kingdom, Mt 20:20,21. These may also possibly be the persons who were called our Lord's "brethren" and "sisters," Mt 13:55,56. This may also explain the reason why our Saviour committed his mother to the care of John on the cross, Jn 19:27. The two brothers, James and John, with Peter, were several times admitted to peculiar favours by our Lord. They were the only disciples that were permitted to be present at the raising of the daughter of Jairus, Mk 5:37, Lk 8:51; they only were permitted to attend the Saviour to the mount where he was transfigured, Mt 17:1, Mk 9:2. The same three were permitted to be present at his sufferings in the garden of Gethsemane, Mt 26:36-45; Mk 14:32-42. And it was to these disciples, together with Andrew, to whom the Saviour specially addressed himself when he made known the desolations that were coming upon Jerusalem and Judea; compare Mt 24:12, Mk 13:3,4. John was also admitted to peculiar friendship with the Lord Jesus. Hence he is mentioned as "that disciple whom Jesus loved" ( Jn 19:26 ), and he is represented ( Jn 13:23 ) as leaning on his bosom at the institution of the Lord's Supper-an evidence of peculiar friendship. Jn 13:23. Though the Redeemer was attached to all his disciples, yet there is no improbability in supposing that his disposition was congenial with that of the meek and amiable John--thus authorizing and setting the example of special friendships among Christians. To John was committed the care of Mary, the mother of Jesus. After the ascension of Christ he remained some time at Jerusalem, Acts 1:14, 3:1, 4:13. John is also mentioned as having been sent down to Samaria to preach the gospel there with Peter ( Acts 8:14-25 ); and from Acts chapter 15 it appears that he was present at the council at Jerusalem, A.D. 49 or 50. All this agrees with what is said by Eusebius, that he lived at Jerusalem till the death of Mary, fifteen years after the crucifixion of Christ. Till this time it is probable that he had not been engaged in preaching the gospel among the Gentiles. At what time he went first among the Gentiles to preach the gospel is not certainly known. It has commonly been supposed that he resided in Judea and the neighbourhood until the war broke out with the Romans, and that he came into Asia Minor about the year 69 or 70. It is clear that he was not at Ephesus at the time that Paul visited those regions, as in all the travels of Paul and Luke there is no mention made of John. Ecclesiastical history informs us that he spent the latter part of his life in Asia Minor, and that he resided chiefly at Ephesus, the chief city of that country. Of his residence there little is certainly known. In the latter part of his life he was banished to Patmos, a small desolate island in the AEgean Sea, about twenty miles in circumference. This is commonly supposed to have been during the persecution of Domitian, i.n the latter part of his reign. Domitian died A.D. 96. It is probable that he returned soon after that, in the reign of the Emperor Trajan. In that island he wrote the book of Revelation. Rev 1:9. After his return from Patmos he lived peaceably at Ephesus until his death, which is supposed to have occurred not long after. He was buried at Ephesus; and it has been commonly thought that he was the only one of the apostles who did not suffer martyrdom. It is evident that he lived to a very advanced period of life. We know not his age, indeed, when Christ called him to follow him, but we cannot suppose it was less than twenty-five or thirty. If so, he must have been not far from one hundred years old when he died. Many anecdotes are related of him while he remained at Ephesus, but there is no sufficient evidence of their truth. Some have said that he was taken to Rome in a time of persecution and thrown into a caldron of boiling oil, and came out uninjured. It has been said also that, going into a bath one day at Ephesus, he perceived Cerinthus, who denied the divinity of the Saviour, and that he fled from him hastily, to express his disapprobation of his doctrine. It is also said, and of this there can be no doubt, that during his latter years he was not able to make a long discourse. He was carried to the church, and was accustomed to say nothing but this, "Little children, love one another." At length his disciples asked him why he always dwelt upon the same thing. He replied, "Because it is the Lord's command; and if this be done, it is sufficient." Learned men have been much divided about the time when this Gospel was written. Wetstein supposed it was written just after our Saviour's ascension; Mill and Le Clerc, that it was written in 97; Dr. Lardner, that it was about the year 68, just before the destruction of Jerusalem. The common opinion is that it was written at Ephesus after his return from Patmos, and of course as late as the year 97 or 98. Nothing can be determined with certainty on the subject, and it is a matter of very little consequence. There is no doubt that it was written by John. This is abundantly confirmed by the ancient fathers, and was not questioned by Celsus, Porphyry, or Julian, the acutest enemies of revelation in the early ages. It has never been extensively questioned to have been the work of John, and is one of the books of the New Testament whose canonical authority was never disputed. See Lardner, or Paley's Evidences. The design of writing it John himself states, Jn 20:31. It was to show that Jesus was the Christ, the Son of God, and that those who believed might have life through his name. This design is kept in view through the whole Gospel, and should be remembered in our attempts to explain it. Various attempts have been made to show that he wrote it to confute the followers of Cerinthus and the Gnostics, but no satisfactory evidence of such a design has been furnished. As he wrote after the other evangelists, he has recorded many things which they omitted. He dwells much more fully than they do on the divine character of Jesus; relates many things pertaining to the early part of his ministry which they had omitted; records many more of his discourses than they have done, and particularly the interesting discourse at the institution of the Supper. See chapters 14-17. It has been remarked that there are evidences in this Gospel that it was not written for the Jews. The author explains words and customs which to a Jew would have needed no explanation. See Jn 1:38,41 Jn 5:1,2, 7:2, 4:9. The style in the Greek indicates that he was an unlearned man. It is simple, plain, unpolished, such as we should suppose would be used by one in his circumstances. At the same time it is dignified, containing pure and profound sentiments, and is on many accounts the most difficult of all the books of the New Testament to interpret. It contains more about Christ, his person, design, and work, than any of the other Gospels. The other evangelists were employed more in recording the miracles, and giving external evidence of the divine mission of Jesus. John is employed chiefly in telling us what he was, and what was his peculiar doctrine. His aim was to show, 1st. That Jesus was the Messiah. 2nd. To show, from the words of Jesus himself, what the Messiah was. The other evangelists record his parables, his miracles, his debates with the Scribes and Pharisees; John records chiefly his discourses about himself. If anyone wishes to learn the true doctrine respecting the Messiah, the Son of God, expressed in simple language, but with most sublime conceptions; to learn the true nature and character of God, and the way of approach to his mercy-seat; to see the true nature of Christian piety, or the source and character of religious consolation; to have perpetually before him the purest model of character the world has seen, and to contemplate the purest precepts that have ever been delivered to man, he cannot better do it than by a prayerful study of the Gospel by John. It may be added that this Gospel is of itself proof that cannot be overthrown of the truth of revelation. John was a fisherman, unhonoured and unlearned, Acts 4:13. What man in that rank of life now could compose a book like this? Can it be conceived that any man of that rank, unless under the influence of inspiration, could conceive so sublime notions of God, could present so pure views of morals, and could draw a character so inimitably lovely and pure as that of Jesus Christ? To ask these questions is to answer them. And this Gospel will stand to the end of time as an unanswerable demonstration that the fisherman who wrote it was under a more than human guidance, and was, according to the promise that he has recorded ( Jn 16:13 comp. Jn 14:26 ), guided into all truth. It will also remain as an unanswerable proof that the character which he has described--the character of the Lord Jesus--was real. It is a perfect character. It has not a flaw. How has this happened? The attempt has often been made to draw a perfect character--and as often, in every other instance, failed. How is it, when Homer and Virgil, and the ancient historians, have all failed to describe a perfect character, with the purest models before them, and with all the aid of imagination, that in every instance they have failed? How is it that this has at last been accomplished only by a Jewish fisherman? The difficulty is vastly increased if another idea is borne in mind. John describes one who he believed had a divine nature, Jn 1:1. It is an attempt to describe God in human nature, or to show how the Divine Being acts when united with man, or when appearing in human form. And the description is complete. There is not a word expressed by the Lord Jesus, or an emotion ascribed to him, inconsistent with such a supposition. But this same attempt was often made, and as often failed. Homer and Virgil, and all the ancient poets, have undertaken to show what the gods would be if they came down and conversed with man. And what were they? What were Jupiter, and Juno, and Venus, and Mars, and Vulcan? Beings of lust, and envy, and contention, and blood. How has it happened that the only successful account which has been given of the divine nature united with the human, and of living and acting as became such a union, has been given by a Jewish fisherman? How, unless the character was real, and the writer under a guidance far superior to the genius of Homer and the imagination of Virgil--the guidance of the Holy Spirit? ----------------------------------------------------------------------- THE GOSPEL ACCORDING TO JOHN. Verse 1. In the beginning. This expression is used also in Gen 1:1. To that place John evidently has allusion here, and means to apply to "the Word" an expression which is there applied to God. In both places it clearly means "before creation," "before the world was made," "when as yet there was nothing." The meaning is, that the Word had an existence before the world was created. This is not spoken of the man Jesus, but of that which became a man, or was incarnate, Jn 1:14. The Hebrews, by expressions like this, commonly denoted eternity. Thus the eternity of God is described ( Ps 90:2 ): Before the mountains were brought forth, &c.; and eternity is commonly expressed by the phrase, before the foundation of the world. Whatever is meant by the term "Word," it is clear that it had an existence before creations. It is not, then, a creature or created being, and must be, therefore, uncreated and eternal. There is but one Being that is uncreated, and Jesus must be therefore divine. Compare the Saviour's own declarations respecting himself in the following places: Jn 8:58, 17:5, 6:62, 3:13, 6:46, 8:14, 16:28. Was the Word. Greek, "was the Logos." This name is given to him who afterward became flesh, or was incarnate ( Jn 1:14 )--that is, to the Messiah. Whatever is meant by it, therefore, is applicable to the Lord Jesus Christ. There have been many opinions about the reason why this name was given to the Son of God. Those opinions it is unnecessary to repeat. The opinion which seems most plausible may be expressed as follows: 1st. A word is that by which we communicate our will; by which we convey our thoughts; 2nd. The Son of God may be called "the Word," because he is the medium by which God promulgates his will and issues his commandments. See Heb 1:1-3. 3rd. This term was in use before the time of John. (a) It was used in the Chaldee translation of the Old Testament, as, e.g., Is 45:12: "I have made the earth, and created man upon it." In the Chaldee it is, "I, by my word, have made," &c. Isa 48:13: "Mine hand also hath laid the foundation of the earth." In the Chaldee, " By my word I have founded the earth." And so in many other places. (b) This term was used by the Jews as applicable to the Messiah. In their writings he was commonly known by the term "Mimra "--that is, "Word;" and no small part of the interpositions of God in defence of the Jewish nation were declared to be by "the Word of God." Thus, in their Targum on De 26:17,18, it is said, "Ye have appointed THE WORD OF GOD a king over you this day, that he may be your God." (c) The term was used by the Jews who were scattered among the Gentiles, and especially those who were conversant with the Greek philosophy. (d) The term was used by the followers of Plato among the Greeks, to denote the second person of the Trinity. The term nous, or mind, was commonly given to this second person, but it was said that this nous was the word or reason of the first person. The term was therefore extensively in use among the Jews and Gentiles before John wrote his Gospel, and it was certain that it would be applied to the second person of the Trinity by Christians, whether converted from Judaism or Paganism. It was important, therefore, that the meaning of the term should be settled by an inspired man, and accordingly John, in the commencement of his Gospel, is at much pains to state clearly what is the true doctrine respecting the Logos, or Word. It is possible, also, that the doctrines of the Gnostics had begun to spread in the time of John. They were an Oriental sect, and held that the Logos or Word was one of the AEons that had been created, and that this one had been united to the man Jesus. If that doctrine had begun then to prevail, it was of the more importance for John to settle the truth in regard to the rank of the Logos or Word. This he has done in such a way that there need be no doubt about its meaning. Was with God. This expression denotes friendship or intimacy. Comp. Mk 9:19. John affirms that he was with God in the beginning-- that is, before the world was made. It implies, therefore, that he was partaker of the divine glory; that he was blessed and happy with God. It proves that he was intimately united with the Father, so as to partake of his glory and to be appropriately called by the name God. He has himself explained it. See Jn 17:5: And now, O Father, glorify thou me with thine own self, with the glory which I had with thee before the world was. See also Jn 1:18: No man hath seen God at any time, the only-begotten Son, which IS IN THE BOSOM OF THE FATHER, he hath declared him. See also Jn 3:13: The Son of man, which is in heaven. Comp. Php 2:6,7. Was God. In the previous phrase John had said that the Word was with God. Lest it should be supposed that he was a different and inferior being, he here states that he was God. There is no more unequivocal declaration in the Bible than this, and there could be no stronger proof that the sacred writer meant to affirm that the Son of God was equal with the Father; for, 1st. There is no doubt that by the Logos is meant Jesus Christ. 2nd. This is not an attribute or quality of God, but is a real subsistence, for it is said that the Logos was made flesh --that is, became a man. 3rd. There is no variation here in the manuscripts, and critics have observed that the Greek will bear no other construction than what is expressed in our translation-that the Word was God. 4th. There is no evidence that John intended to use the word God in an inferior sense. It is not "the Word was a god," or "the Word was like God," but the Word was God. He had just used the word God as evidently applicable to Jehovah, the true God; and it is absurd to suppose that the would in the same verse, and without any indication that he was using the word in an inferior sense, employ it to denote a being altogether inferior to the true God. 5th. The name God is elsewhere given to him, showing that he is the supreme God. See Rom 9:5, Heb 1:8,9,10-12, 1Jn 5:20, Jn 20:28. The meaning of this important verse may then be thus summed up: 1st. The name Logos, or Word, is given to Christ in reference to his becoming the Teacher or Instructor of mankind; the medium of communication between God and man. 2nd. The name was in use at the time of John, and it was his design to state the correct doctrine respecting the Logos. 3rd. The Word, or Logos, existed before creation --of course was not a creature, and must have been, therefore, from eternity. 4th. He was with God --that is, he was united to him in a most intimate and close union before the creation; and, as it could not be said that God was with himself, it follows that the Logos was in some sense distinct from God, or that there was a distinction between the Father and the Son. When we say that one is with another, we imply that there is some sort of distinction between them. 5th. Yet, lest it should be supposed that he was a different and inferior being--a creature--he affirms that he was God--that is, was equal with the Father. This is the foundation of the doctrine of the Trinity: 1. That the second person is in some sense distinct from the first. 2. That he is intimately united with the first person in essence, so that there are not two or more Gods. 3. That the second person may be called by the same name; has the same attributes; performs the same works; and is entitled to the same honours with the first, and that therefore he is "the same in substance, and equal in power and glory," with God. (a) "In the beginning" Prov 8:22-31, Col 1:16,17, 1Jn 1:1 (b) "the Word" Rev 19:13 (c) "with God" Jn 17:5 (d) "was God" Php 2:6 Heb 1:8-13 1Jo 5:7

[[The electronic version of this sermon is divided between the verses of John 1:1-14. Read all verses to see the entire sermon.]] Sermon for the Principal Christmas Service; John 1:1-14 Christ's Titles of Honor; His Coming: His Incarnation; and the Revelation of His Glory I. CHRIST'S TITLES OF HONOR AND HIS ATTRIBUTES 1 This is the most important of the Gospels of the church year, and yet it is not, as some think, obscure or difficult. For upon it is clearly founded the important article of faith concerning the divinity of Christ, with which all Christians ought to be acquainted, and which they are able to understand. Nothing is too great for faith. Therefore let us consider this Gospel lesson in the simplest manner possible, and not as the scholastics did with their fabricated subtleties, conceal its doctrine from the common people and frighten them away from it. There is no need of many fine and sharp distinctions, but only of a plain, simple explanation of the words of the text. 2 In the first place, we should know that all that the apostles taught and wrote, they took out of the Old Testament; for in it all things are proclaimed that were to be fulfilled later in Christ, and were to be preached, as Paul says in Rom. 1:2: “God promised afore the Gospel of his son Jesus Christ through his prophets in the Holy Scriptures.” Therefore all their preaching is based upon the Old Testament, and there is not a word in the New Testament that does not look back into the Old, where it had been foretold. Thus we have seen in the Epistle how the divinity of Christ is confirmed by the Apostle from passages in the Old Testament. For the New Testament is nothing more than a revelation of the Old. Just as one receives a sealed letter which is not to be opened until after the writer's death, so the Old Testament is the will and testament of Christ, which he has had opened after his death and read and everywhere proclaimed through the Gospel, as it is declared in Rev. 5:5, where the Lamb of God alone is able to open the book with the seven seals, which no one else could open, neither in heaven, nor on earth, nor under the earth. I.I CHRIST'S FIRST TITLE OF HONOR AND ATTRIBUTE: HE IS THE WORD. 3 That this Gospel may be clearer and more easily understood, we must go back to the passages in the Old Testament upon which it is founded, namely, the beginning of the first chapter of Genesis. There we read, Gen. 1:1-3: “In the beginning God created the heavens and the earth, and the earth was waste and void; and darkness was upon the face of the deep; and the Spirit of God moved upon the face of the waters. And God said, Let there be light, and there was light,” etc. Moses continues how all things were created in like manner as the light, namely, by speaking of the Word of God. Thus: “And God said, Let there be a firmament.” And again: “God said, Let there be sun, moon, stars,” etc. 4 From these words of Moses it is clearly proved that God has a Word, through which or by means of which he spoke, before anything was created; and this Word does not and cannot be anything that was created, since all things were created through this divine utterance, as the text of Moses clearly and forcibly expresses it, when it says: “God said, Let there be light, and there was light.” The Word must therefore have preceded the light, since light came by the Word; consequently it was also before all other creatures, which also came by the Word, as Moses writes. 5 But let us go farther. If the Word preceded all creatures, and all creatures came by the Word and were created through it, the Word must be a different being than a creature, and was not made or created like a creature. It must therefore be eternal and without beginning. For when all things began it was already there, and cannot be confined in time nor in creation, but is above time and creation; yea, time and creation are made and have their beginning through it. Thus it follows that whatever is not temporal must be eternal; and that which has no beginning cannot be temporal; and that which is not a creature must be God. For besides God and his creatures there is nothing. Hence we learn from this text of Moses, that the Word of God, which was in the beginning and through which all things were made and spoken, must be God eternal and not a creature. 6 Again, the Word and he that speaks it, are not one person; for it is not possible that the speaker is himself the Word. What sort of speaker would he be who is himself the Word? He must needs be a mute, or the word must needs sound of itself without the speaker. But Scripture here speaks in strong and lucid words: “God said.” And thus God and His Word must be two distinct things. If Moses had written: “There was an utterance,” it would not be so evident that there were two, the Word and the Speaker. But when he says: “God said,” and names the speaker and his word, he forcibly states that there are two: that the speaker is not the word, and the word is not the speaker, but that the word comes from the speaker, and has its existence not of itself but from the speaker. But the speaker does not come from the word, nor does he have his existence from it, but from himself. Thus, the words of Moses point conclusively to the fact that there are two persons in the Godhead from eternity, before all creatures, that the one has its existence from the other, and the first has its existence from nothing but itself. 7 Again, the Scriptures firmly and everlastingly maintain that there is only one God, as Moses begins, saying: “In the beginning God created the heavens and the earth.” And Deut. 6:4, “Hear, O Israel; Jehovah our God is one God.” Thus the Scriptures proceed in simple, comprehensible words, and teach such exalted things so plainly that every one may well understand them, and so forcibly that no one can gainsay them. Who is there that cannot here understand from these words of Moses, that there must be two persons in the Godhead, and yet but one God, unless he wishes to deny the plain Scriptures? 8 Again, who is there so subtle as to be able to contradict this doctrine? He must distinguish or keep apart the Word from God, the speaker; and he must confess that it was before all creatures, and that the creatures were made by it. Consequently he must surely admit it to be God, for besides the creatures there is nothing but God; he must also admit that there is only one God. Thus the Scriptures forcibly conclude that these two persons are one perfect God, and that each one is the only true, real, and perfect God, who has created all things; that the Speaker has his being not from the Word, but that the Word has its being from the Speaker, yet he has his being eternally and from eternity, and outside of all creation. 9 The Arian heretics intended to draw a mist over this clear passage and to bore a hole into heaven, since they could not surmount it, and said that this Word of God was indeed God, not by nature, however, but by creation. They said that all things were created by it, but it had also been created previously, and after that all things were created by it. This they said from their own imagination without any authority from the Scriptures, because they left the simple words of the Scriptures and followed their own fancies. 10 Therefore I have said that he who desires to proceed safely on firm ground, must have no regard for the many subtle and hair-splitting words and fancies, but must cling to the simple, powerful, and explicit words of Scripture, and he will be secure. We shall also see how St. John anticipated these same heretics and refuted them in their subterfuges and fabrications. 11 Therefore we have here in the Books of Moses the real gold mine, from which everything that is written in the New Testament concerning the divinity of Christ has been taken. Here you may see from what source the gospel of St. John is taken, and upon what it is founded; and therefore it is easy to understand. This is the source of the passage in Ps. 33:6: “By the Word of Jehovah the heavens were made.” Solomon in beautiful words describes the wisdom of God, Prov. 3:22, saying that this wisdom bad been in God before all things; and he takes his thoughts from this chapter of Moses. So almost all the prophets have worked in this mine and have dug their treasures from it. 12 But there are other passages by this same Moses concerning the Holy Ghost, as for example in Gen. 1,2: “And the Spirit of God moved upon the face of the waters.” Thus the Spirit of God must also be something different from him who breathes him into existence, sends him forth, and yet he must be before all creatures. Again, Moses says in Gen. 1:28-31: “God blessed the creatures, beheld them, and was pleased with them.” This benediction and favorable contemplation of the creatures point to the Holy Ghost, since the Scriptures attribute to him life and mercy. But these passages are not so well developed as those which refer to the Son; consequently they are not so prominent. The ore is still halfway in the mines, so that these passages can easily be believed, if reason is so far in subjection as to believe that there are two persons. If anyone will take the time and trouble to compare the passages of the New Testament referring to the Holy Ghost with this text of Moses, he will find much light, as well as pleasure. 13 Now we must open wide our hearts and understanding, so as to look upon these words not as the insignificant, perishable words of man, but think of them as being as great as he is who speaks them. It is a Word which he speaks of himself, which remains in him, and is never separated from him. Therefore according to the thought of the Apostle, we must consider how God speaks with himself and to himself, and how the Word proceeds from within himself. However, this Word is not an empty sound, but brings with it the whole essence of the divine nature. Reference has been made in the Epistle to the brightness of his glory and the image of his person, which constitute the divine nature, so that it accompanies the image in its entirety and thus becomes the very image itself. In the same manner God of himself also utters his Word, so that the whole Godhead accompanies the Word and in its nature remains in, and essentially is, the Word. 14 Behold, here we see whence the Apostle has taken his language, when he calls Christ an image of the divine essence, and the brightness of divine glory. He takes it from this text of Moses, when he says that God spoke the Word of himself; this can be nothing else than an image that represents him, since every word is a sign which means something. But here the thing signified is by its very nature in the sign or in the Word, which is not in any other sign. Therefore he very properly calls it a real image or sign of his nature. 15 The word of man may also in this connection be used in a measure as an illustration; for by it the human heart is known. Thus we commonly say: I understand his heart or intentions, when we have only heard his words; as out of the fullness of the heart the mouth speaks, and from the word the heart is known, as though it were in the word. In consequence of this experience the heathen had a saying: Qualis quisque est talia loquitur. (As a man speaks, so is he). Again: Oratio est character animi (Speech is an image of the heart). When the heart is pure it utters pure words, when it is impure it utters impure words. With this also corresponds the gospel of Matthew, 12:34, where Christ says: “Out of the abundance of the heart the mouth speaketh.” And again, “How can ye, being evil, speak good things?” Also John the Baptist says, John 3:31: “He that is of the earth is of the earth, and of the earth he speaketh.” The Germans also have a proverb: “Of what the heart is full, overfloweth out of the mouth.” The bird is known by its song, for it sings according to its nature. Therefore all the world knows that nothing represents the condition of the heart so perfectly and so positively as the words of the mouth, just as though the heart were in the word. 16 Thus it is also with God. His word is so much like himself, that the Godhead is wholly in it, and be who has the word has the whole Godhead. But this comparison has its limits. For the human word does not carry with it the essence or the nature of the heart, but simply its meaning, or is a sign of the heart, just as a woodcut or a bronze tablet does not carry with it the human being, but simply represents it. But here in God, the Word does not only carry with it the sign and picture, but the whole being, and is as full of God as he whose word or picture it is. If the human word were pure heart, or the intention of the heart, the comparison would be perfect. But this cannot be; consequently the Word of God is above every word, and without comparison among all creatures. 17 There have indeed been sharp discussions about the inner word in the heart of man, which remains within, since man has been created in the image of God. But it is all so deep and mysterious, and will ever remain so, that it is not possible to understand it. Therefore we shall pass on, and we come, now to our Gospel, which is in itself clear and manifest. V.1. “In the beginning was the Word.” 18 What beginning does the Evangelist mean except the one of which Moses says: “In the beginning God created the heavens and the earth?” That was the beginning and origin of creation. Other than this there was no beginning, for God had no beginning, but is eternal. It follows, therefore, that the Word is also eternal, because it did not have its origin in the beginning, but it was already in the beginning, John says. It did not begin, but when other things began it was already in existence; and its existence did not begin when all things began, but it was then already present. 19 How prudently the Evangelist speaks; for he does not say: “In the beginning the Word was made,” but it was there,“ and was not made. The origin of its existence is different from the beginning of creation.” Furthermore he says: “In the beginning.” Had he been made before the world, as the Arians maintain, he would not have been in the beginning, but he would have himself been the beginning. But John firmly and clearly maintains: “In the beginning was the Word,” and he was not the beginning. Whence has St. John these words? From Moses, Gen. 1:3 “God said, Let there be light.” From this text evidently come the words: “In the beginning was the Word.” For if God spoke, there had to be a Word. And if he spoke it in the beginning, when the creation began, it was already in the beginning, and did not begin with the creation. 20 But why does he not say: Before the beginning was the Word? This would have made the matter clearer, as it would seem; thus St. Paul often says: Before the creation of the world, etc. The answer is, because, to be in the beginning, and to be before, the beginning, are the same, and one is the consequence of the other. St. John, as an Evangelist, wished to agree with the writings of Moses, wished to open them up, and to disclose the source of his own words, which would not have been the case had he said: “Before” the beginning. Moses says nothing of that which was before the beginning, but describes the Word in the beginning, in order that he can the better describe the creation, which was made by the Word. For the same reason he also calls him a word, when he might as well have called him a light, life or something else, as is done later; for Moses speaks of a word. Now not to begin and to be in the beginning are the same as to be before the beginning. But if the Word had been in the beginning and not before the beginning, it must have begun to be before the beginning, and so the beginning would have been before the beginning, which would be a contradiction, and would be the same as though the beginning were not the beginning. Therefore it is put in a masterly way: In the beginning was the Word, so as to show that it has not begun, and consequently must necessarily have been eternal, before the beginning. V.1. “And the Word was with God.” 21 Where else should it have been? There never was anything outside of God. Moses says the same thing when he writes: “God said, Let there be light.” Whenever God speaks the word must be with him. But here he clearly distinguishes the persons, so that the Word is a different person than God with whom it was. This passage of John does not allow the interpretation that God had been alone, because it says that something had been with God, namely, the Word. If he had been alone, why would he need to say: The Word was with God? To have something with him, is not to be alone or by himself. It should not be forgotten that the Evangelist strongly emphasizes the little word “with.” For he repeats it, and clearly expresses the difference in persons to gainsay natural reason and future heretics. For while natural reason can understand that there is but one God, and many passages of Scripture substantiate it, and this is also true, yet the Scriptures also strongly oppose the idea that this same God is only one person. 22 Thus arose the heresy of Sabellius, who said: The Father, Son, and Holy Ghost are only one person. And again Arius, although he admitted that the Word was with God, would not admit that he was true God. The former confesses and teaches too great a simplicity of God; the latter too great a multiplicity. The former mingles the persons; the latter separates the natures. But the true Christian faith takes the mean, teaches and confesses separate persons and an undivided nature. The Father is a different person from the Son, but he is not another God. Natural reason can not comprehend this; it must be apprehended by faith alone. Natural reason produces error and heresy; faith teaches and maintains the truth; for it clings to the Scriptures, which do not deceive nor lie. V.1. “And God was the Word.” 23 Since there is but one God, it must be true that God himself is the Word, which was in the beginning before all creation. Some change the order of the words and read: And the Word was God, in order to explain that this Word not only is with God and is a different person, but that it is also in its essence the one true God with the Father. But we shall leave the words in the order in which they now stand: And God was the Word; and this is also what it means; there is no other God than the one only God, and this same God must also essentially be the Word, of which the Evangelist speaks; so there is nothing in the divine nature which is not in the Word. It is clearly stated that this Word is truly God, so that it is not only true that the Word is God, but also that God is the Word. 24 Decidedly as this passage opposes Arius, who teaches that the Word is not God, so strongly it appears to favor Sabellius; for it speaks as though it mingled the persons, and thereby revokes or explains away the former passage, which separates the persons and says: The Word was with God. But the Evangelist intentionally arranged his words so as to refute all heretics. Here therefore he overthrows Arius and attributes to the Word the true essential of the Godhead by saying: And God was the Word; as though he would say: I do not simply say, the Word is God, which might be understood as though the Godhead was only asserted of him, and were not essentially his, as you, Arius, claim; but I say: And God was the Word, which can be understood in no other way than that this same being which every one calls God and regards as such, is the Word. Again, that Sabellius and reason may not think that I side with them, and mingle the persons, and revoke what I have said on this point, I repeat it and say again:

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.

The same. The Word, or the Logos, Was in the beginning with God. This seems to be a repetition of what was said in the first verse; but it is stated over again to guard the doctrine, and to prevent the possibility of a mistake. John had said that he existed before the creation, and that he was with God; but he had not said in the first verse that the union with God existed in the beginning. He now expresses that idea, and assures us that that union was not one which was commenced in time, and which might be, therefore, a mere union of feeling, or a compact, like that between any other beings, but was one which existed in eternity, and which was therefore a union of nature or essence.

[[The electronic version of this sermon is divided between the verses of John 1:1-14. Read all verses to see the entire sermon.]] V.2. “The same was in the beginning with God.” 25 The Word was with God, with God, and yet God was the Word. Thus the Evangelist contends that both assertions are true: God is the Word, and the Word is with God; one nature of divine essence, and yet not one person only. Each person is God complete and entire, in the beginning and eternally. These are the passages upon which our faith is founded and to which we must hold fast. For it is entirely above reason that there should be three persons and each one perfect and true God, and yet not three Gods but one God. 26 The Scholastics have argued much pro and con with their numerous subtleties, to make this doctrine comprehensible. But if you do not wish to become entangled in the meshes of the enemy, ignore their cunning, arrogance, and subtleties, and hold to these divine words. Press into them and remain in them, like a hare in a rocky crevice. If you come out and deign to listen to human talk, the enemy will lead you on and overcome you, so that you will at last not know where reason, faith, God, or even yourself are. 27 Believe me, as one who has experienced and tried it, and who does not talk into an empty barrel; the Scriptures are not given us for naught. If reason could have kept on the right road, the Scriptures would not have been given us. Take an example in the case of Arius and Sabellius. Had they clung to the Scriptures and disregarded reason, they would not have originated so much trouble in the church. And our Scholastics might have been Christians, had they ceased fooling with their subtleties and had clung to the Scriptures. [[

All things beside God were made, and all things which were made, were made by the Word. In Joh 1:1 ,2 is described the state of things before the creation: Joh 1:3 , In the creation: Joh 1:4 , In the time of man's innocency: Joh 1:5 , In the time of man's corruption.

The electronic version of this sermon is divided between the verses of John 1:1-14. Read all verses to see the entire sermon.]] V.3. “All things were made through him.” 28 Has this not been put clearly enough? Who would be surprised, if stubborn men reject every effort to convince them of their error, however plainly and earnestly the truth may be told them, when the Arians could evade this clear and explicit passage and say: All things are made by the Word, but the Word was itself first made, and afterwards all things were made by it? And this in opposition to the direct words: “All things were made through him.” And there is no doubt that he was not made and cannot be counted among the things that were made. For he who mentions all things excludes nothing, as St. Paul also explains Psalm 8:6, when he says, in Heb. 2,8: “Thou didst put all things in subjection under his feet. For in that he subjected all things unto him, he left nothing that is not subjected to him.” Again, 1 Cor. 15:27: “For he put all things in subjection under his feet. It is evident that be is expected who did subject all things unto him.” So also the words, “All things were made through him,” must certainly be understood to except him by whom all things were made, and without whom is nothing that is made. This passage is also based upon the first chapter of Genesis, 1:7, where all created things are mentioned which God had made, and in each case it is said: “And God said, and it was so,” in order to show that they were all made by the Word. But St. John continues and explains himself still more fully when he says: V.3. “And without him was not anything made that hath been made.” 29 If nothing was made without him, much less is he himself made without whom nothing was made; accordingly the error of Arius should never have attracted any attention, and yet it did. There is no need of comment to explain that the Word is God and the real Creator of all created things since without him nothing was made that ever was made. 30 Some have been in doubt about the order of the words in this text; the words “that was made”, they take with the following words, in this way: “That which was made, was in him life.” Of this opinion was St. Augustine. But the words properly belong to the preceding words as I have given them, thus: “And without him was not anything made that hath been made.” He means to say that none of the things that art; made, are made without him; so that he may the more clearly express that all things were made through him, and that he himself was not made. In short, the Evangelist firmly maintains that the Word is true God, yet not of himself, but of the Father. Therefore we say: Made through him, and Begotten of the Father. I.II. CHRIST'S SECOND TITLE AND ATTRIBUTE: IN HIM WAS LIFE. 31 On this passage there is generally much speculation, and it is often taken to mean something hard to understand in reference to the twofold existence of creation; in this the Platonic philosophers are famous. They maintain that all creation has its being first in its own nature and kind, as it was created. Secondly, all creation has its being in divine Providence from eternity, in that he has resolved in himself to create all things. Therefore as he lives so all things are living in him; and this creative existence in God, they say, is nobler than the existence in its own kind and nature. For in God things do live which in themselves have no life, as stones, earth, water, and the like. And therefore Saint Augustine says that this Word is an image of all creation, and like a bed- chamber is hung with images which are called Ideas (Greek for images), according to which the created things were made, each one according to its own image. Concerning these John is to have said: “In him was life.” Then they connect these words with the preceding ones, thus: That which was made was life in him, that is, all that was ever created, before it was created, had its life in him. 32 But this is going too far and is a forced interpretation of this passage. For John speaks very simply and plainly, and does not mean to lead us into such hair-splitting, subtle contemplations. I do not know that the Scriptures anywhere speak of created beings in this way. They do say that all things were known, elected, and even ready and living in the sight of God, as though creation bad already taken place, as Christ says of Abraham, Isaac, and Jacob in Luke 20,38: “He (God) is not the God of the dead, but of the living; for all live unto him.” But we do not find it written in this sense that all things live in him. 33 This passage also implies something more than the life of the creature, which was in him before the world. It signifies in the simplest manner that he is the fountain and cause of life, that all things which live, live by him and through him and in him, and besides him there is no life, as he himself says in John 14:6: “I am the way, the truth, and the life.” Again, John 11:25: “I am the resurrection and the life.” Consequently John calls him in 1 John 1:1. “The Word of Life;” and he speaks especially of the life which man receives by him, that is, eternal life; and it was for this very life that John set out to write his Gospel. 34 This is also apparent from the context For he himself explains the life of which he speaks, when he says: “And the life was the light of men.” By these words he undoubtedly shows that he speaks of the life and the light Christ gives to man through himself. For this reason also he refers to John the Baptist as a witness of that light. It is therefore evident how John the Baptist preached Christ, not in lofty terms of speculation, as some fable; but he taught in a plain, simple way how Christ is the light and the life of all men for their salvation. 35 Therefore it is well to remember that John wrote his Gospel, as the historians tell us, because Cerinthus, the heretic, arose in his day and taught that Christ did not exist before his mother Mary, thus making a simple human being or creature, of him. In opposition to this heretic he begins his Gospel in an exalted tone and continues thus to the end, so that in almost every letter he preaches the divinity of Christ, which is done by none of the other Evangelists. And so he also purposely introduces Christ as acting strangely towards his mother, and “Woman, what have I to do with thee?” he said to her in John 2:4. Was not this a strange, harsh expression for a son to use in addressing his mother? So also on the cross he said: “Woman, behold thy son,”' John 19,26. All this he does in order to set forth Christ as true God over against Cerinthus; and this he does in language so as not only to meet Cerinthus, but also Arius, Sabellius and all other heretics. 36 We read also that this same pious John saw Cerinthus in a bathing-house and said to his followers: “Let us flee quickly hence that we be not destroyed with this man.” And after John had come out, the bathing-house is said to have collapsed and destroyed this enemy of the truth. He thus points and directs all his words against the error of Cerinthus, and says: Christ was not only before his mother, nay, he was in the beginning the Word of which Moses writes in the very beginning, and all things were made by him, and he was with God and the Word was God, and was in the beginning with God; and thus he strikes Cerinthus as with thunderbolts. 37 Thus we take the meaning of the Evangelist in this passage to be simply and plainly this: He who does not recognize and believe Christ to be true God, as I have so far described him, that he was the Word in the beginning with God, and that all things were made by him; but wishes to make him only a creature of time, coming after his mother as Cerinthus teaches, is eternally lost, and cannot attain to eternal life; for there is no life without this Word and Son of God; in him alone is life. The man Christ, separate from, and without, God, would be useless, as he says himself in John 6:55,63: “The flesh profiteth nothing. My flesh is meat indeed, and my blood is drink indeed.” Why does the flesh profit nothing, and yet my flesh is the only true meat? The plain reason is, because I am not mere flesh and simply man, but I am God's son. My flesh is meat not because it is flesh, but because it is my flesh. This is as much as to say: He who believes that I, who am man, and have flesh and blood like other men, am the Son of God, and God, finds in me true nourishment, and will live. But he who believes me to be only man, is not profited by the flesh, for to him it is not my flesh or God's flesh. He also says: “Ye shall die in your sins, except ye believe that I am he,” John 8:24. Again: “If the son shall therefore make you free, ye shall be free indeed.” This is also the meaning of the following passage, “In him was life.” The Word of God in the beginning, who is himself God, must be our life, meat, light, and salvation. Therefore we cannot attribute to Christ's human nature the power of making us alive, but the life is in the Word, which dwells in the flesh and makes us alive by the flesh. 38 This interpretation is simple and helpful. Thus St. Paul is wont to call the doctrine of the Gospel “doctrina pietatis,” a doctrine of piety--a doctrine that makes men rich in grace. However, the other interpretation which the heathen also have, namely, that all creatures live in God, does indeed make subtle disputants and is obscure and difficult; but it teaches nothing about grace, nor does it make men rich in grace. Wherefore the Scriptures speak of it as “idle.” Just as we interpret the words of Christ, when he says: “I am the life,” so also should we interpret these words, and say nothing philosophically of the life of the creatures in God; but on the contrary, we should consider how God lives in us, and makes us partakers of his life, so that we live through him, of him, and in him. For it can not be denied that through him natural life also exists, which even unbelievers have from him, as St. Paul says: “In him we live, and move, and have our being; for we are also his offspring.” Acts 17,28. 39 Yes, natural life is a part of eternal life, its beginning, but on account of death it has an end, because it does not acknowledge and honor him from whom it comes; sin cuts it off so that it must die forever. On the other hand, those who believe in him, and acknowledge him from whom they have -their being, shall never die; but this natural life of theirs will be extended into eternal life, so that they will never taste death, as John says, 8:51: “Verily, verily, I say unto you, if a man keep my word, he shall never see death.” And again, John 11:25: “He that believeth on me, though he die, yet shall he live.” These and similar passages are well understood when we rightly learn to know Christ, how he has slain death and has brought us life. 40 But when the Evangelist says: “In him was life.” and not, “In him is life,” as though he spoke of things past, the words must not be taken to mean the time before creation, or the time of the beginning; for be does not say: “In the beginning life was in him,” as he has just before said of the Word, which was in the beginning with God; but these words on earth, when the Word of God appeared to men and among men; for the Evangelist proposes to write about Christ and that life in which he accomplished all things necessary for our life. Just as he says of John the Baptist: “There came a man, sent from God;” and again: “He was not the Light, etc.;” even so he afterward speaks of the Word: “And the Word became flesh, and dwelt among us;” “He was in the world;” “He came unto his own, and they that were his own received him not,” etc. In the same manner does Christ also speak of John the Baptist: “He was the lamp that burneth and shineth,” John 5,35. 41 So he says also, here: “In him was life;” and Christ also says of himself: “When I am in the world, I am the light of the world,” John 9:5. The words of the Evangelist therefore simply refer to the sojourn of Christ on earth. For as I said at first, this Gospel is not as difficult as some think; it has been made difficult by their looking for great, mysterious, and mighty things in it. The Evangelist has written it for ordinary Christians, and has made his words perfectly intelligible. For whoever will disregard the life and sojourn of Christ upon earth, and will wish to find him in some other way, as he now sits in heaven, will always fail. He must look for him as he was and as he sojourned on earth and he will then find life. Here Christ was made our life, light and salvation; here all things occurred that we are to believe concerning him. It has really been said in a most befitting manner: “In him was life,” not, that he is not our life now, but that he does not now do that which he then did. 42 That this is the meaning can be seen from the words of the text when it says: “John the Baptist came for witness, that he might bear witness of the light, that all might believe through him.” It is sufficiently clear that John came solely to bear witness of Christ, and yet he has said nothing at all of the life of the creatures in God supporting the above philosophical interpretation; but all his teaching and preaching were concerning the life of Christ upon earth, whereby he became the Life and Light of men. Now follows: [[The electronic version of this sermon is divided between the verses of John 1:1-14. Read all verses to see the entire sermon.]]

All things. The universe. The expression cannot be limited to any part of the universe. It appropriately expresses everything which exists--all the vast masses of material worlds, and all the animals and things, great or small, that compose those worlds. See Rev 4:11, Heb 1:2, Col 1:16. Were made. The original word is from the verb to be, and signifies " were " by him; but it expresses the idea of creation here. It does not alter the sense whether it is said " were by him," or "were created by him." The word is often used in the sense of creating, or forming from nothing. See Jas 3:9, Gen 2:4 Isa 48:7, in the Septuagint. By him. In this place it is affirmed that creation was effected by the Word, or the Son of God. In Gen 1:1, it is said that the Being who created the heavens and the earth was God. In Ps 102:25-28, this work is ascribed to Jehovah. The Word, or the Son of God, is therefore appropriately called God. The work of creation is uniformly ascribed in the Scriptures to the second person of the Trinity. See Col 1:16, Heb 1:2,10. By this is meant, evidently, that he was the agent, or the efficient cause, by which the universe was made. There is no higher proof of omnipotence than the work of creation; and hence God often appeals to that work to prove that he is the true God, in opposition to idols. See Isa 40:18-28 Jer 10:3-16, Ps 24:2, 39:11, Prov 3:19. It is absurd to say that God can invest a creature with omnipotence. If he can make a creature omnipotent, he can make him omniscient, and can in the same way make him omnipresent, and infinitely wise and good; that is, he can invest a creature with all his own attributes, or make another being like himself, or, which is the same thing, there could be two Gods, or as many Gods as he should choose to make. But this is absurd. The Being, therefore, that created all things must be divine; and as this work is ascribed to Jesus Christ, and as it is uniformly in the Scriptures declared to be the work of God, Jesus Christ is therefore equal with the Father. Without him. Without his agency; his notice; the exertion of his power. Comp. Mt 10:29. This is a strong way of speaking, designed to confirm, beyond the possibility of doubt, what he had just said. He says, therefore, in general, that all things were made by Christ. In this part of the verse he shuts out all doubt, and affirms that there was no exceptions; that there was not a single thing, however minute or unimportant, which was not made by him. In this way he confirms what he said in the first verse. Christ was not merely called God, but he did the works of God, and therefore the name is used in its proper sense as implying supreme divinity. To this same test Jesus himself appealed as proving that he was divine. Jn 10:37: If I do not THE WORKS of my Father, believe me not. Jn 5:17: MY FATHER worketh hitherto, and I work. (e) "All things" Ps 33:6, Eph 3:9

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.

In him was life. The evangelist had just affirmed Jn 1:3 that by the Logos or Word the world was originally created. One part of that creation consisted in breathing into man the breath of life, Gen 2:7. God is declared to be life, or the living God, because he is the source or fountain of life. This attribute is here ascribed to Jesus Christ. He not merely made the material worlds, but he also gave life. He was the agent by which the vegetable world became animated; by which brutes live; and by which man became a living soul, or was endowed with immortality. This was a higher proof that the "Word was God," than the creation of the material worlds; but there is another sense in which he was life. The new creation, or the renovation of man and his restoration from a state of sin, is often compared with the first creation; and as the Logos was the source of life then, so, in a similar but higher sense, he is the source of life to the soul dead in trespasses and sins, Eph 2:1. And it is probably in reference to this that he is so often called life in the writings of John. "For as the Father hath life in himself, so hath he given to the Son to have life in himself," Jn 5:26; "He giveth life unto the world," Jn 6:33; "I am the resurrection and the life," Jn 11:25; "This is the true God and eternal life," 1Jn 5:20. See also 1Jn 1:1,2, 5:11, Acts 3:15, Col 3:4. The meaning is, that he is the source or the fountain of both natural and spiritual life. Of course he has the attributes of God. The life was the light of men. Light is that by which we see objects distinctly. The light of the sun enables us to discern the form, the distance, the magnitude, and the relation of objects, and prevents the perplexities and dangers which result from a state of darkness. Light is in all languages, therefore, put for knowledge --for whatever enables us to discern our duty, and that saves us from the evils of ignorance and error. "Whatsoever doth make manifest is light," Eph 5:13. See Isa 8:20, 9:2. The Messiah was predicted as the light of the world, Isa 9:2, compared with Mt 4:15,16; Isa 60:1. See Jn 8:12, "I am the light of the world;" Jn 12:35, 36, 46 "I am come a light into the world." The meaning is, that the Logos or Word of God is the instructor or teacher of man-kind. This was done before his advent by his direct agency in giving man reason or understanding, and in giving his law, for the "law was ordained by angels in the hand of a mediator " ( Gal 3:19 ); after his advent by his personal ministry when on earth, by his Spirit ( Jn 14:16,26 ), and by his ministers since, Eph 4:11, 1Cor 12:28. (f) "In him was life" Jn 5:26, 1Jn 5:11 (g) "the light of men" Jn 8:12

I.III. CHRIST'S THIRD TITLE OF HONOR AND ATTRIBUTE: HE WAS THE LIGHT. I.III.A. Christ was the light of men. V.4. “And the Life was the Light of men.” 43 Just as the word “life” was interpreted differently from the meaning intended by the Evangelist, so was also the word “light.” There has been much foolish speculation as to how the Word of God in its divinity could be a light, which naturally shines and has always given light to the minds of men even among the heathen. Therefore the light of reason has been emphasized and based upon this passage of Scripture. 44 These are all human, Platonic, and philosophical thoughts, which lead us away from Christ into ourselves; but the Evangelist wishes to lead us away from ourselves into Christ. For he would not deal with the divine, almighty and eternal Word of God, nor speak of it, otherwise than as flesh and blood, that sojourned upon earth. He would not have us diffuse our thoughts among the creatures which he has created, so as to pursue him, search for him, and speculate about him as the Platonic philosophers do; but he wishes to lead us away from those vague and highflown thoughts and bring us together in Christ. The Evangelist means to say: Why do you make such extensive excursions and search for him so far away? Behold, in the man Christ are all things. He has made all things; in him is life, and he is the Word by whom all things were made. Remain in him and you will find all; he is the life and the light of ail men. Whoever directs you elsewhere, deceives you. For he has offered himself in this flesh and blood, and he must be sought and will be found there. Follow the testimony of John the Baptist; he will show you no other life or light than this man, who is God himself. Therefore this light must mean the true light of grace in Christ, and not the natural light, which also sinners, Jews, heathen, and devils have, who are the greatest enemies of the light. 45 But let no one accuse me of teaching differently from St. Augustine, who interpreted this text to mean the natural light. I do not reject that interpretation, and am well aware that all the light of reason is ignited by the divine light; and as I have said of the natural life, that it has its origin in, and is a part of, the true life, when it has come to the right knowledge, so also the light of reason has its origin in, and is part of, the true light, when it recognizes and honors him by whom it has been ignited. It however does not do this of itself, but remains separate and by itself, becomes perverted, and likewise perverts all things; therefore it must become extinguished and die out. But the light of grace does not destroy the natural light. To the light of nature it is quite clear that two and three make five. That the good is to be encouraged and the evil avoided is also clear to it; and thus the light of grace does not extinguish the light of nature, but the latter never gets so far as to be able to distinguish the good from the evil. It is with him as one who wishes to go to Rome with Rome behind his back; for he himself well knew that whoever would go to Rome must travel the right way, but he knew not which was the right road. So it is also with the natural light; it does not take the right road to God, nor does it know or recognize the right way, although it knows well that one must get on the right road. Thus reason always prefers the evil to the good; it would never do this if it fully realized with a clear vision that the good only should be chosen. 46 But this interpretation is out of place in this connection, because only the light of grace is preached here. St. Augustine was only a man, and we are not compelled to follow his interpretation, since the text here clearly indicates that the Evangelist speaks of the light of which John the Baptist bore witness, which is ever the light of grace, even Christ himself. 47 And since this is an opportunity, we shall further describe this deceptive natural light, which causes so much trouble and misfortune. This natural light is Ike all the other members and powers of man. Who doubts that man with all his powers has been created by the eternal Word of God like all other things, and is a creature of God? But yet there is no good in him, as Moses says, Gen. 6,5: “Every imagination of the thoughts of man's heart was only evil continually.” 48 Although the flesh was created by God, yet it is not inclined to chastity, but to unchastity. Although the heart was created by God, it is not inclined to humility, nor to the love of one's neighbor, but to pride and selfishness, and it acts according to this inclination, where it is not forcibly restrained. So it is with the natural light; although it is naturally so bright as to know that only good is to be done, it is so perverted that it is never sure as to what is good; it calls good whatever is pleasing to itself, is taken up with it, and only concludes to do what it has selected as good. Thus it continues to pursue the evil instead of the good. 49 We shall prove this by examples. Reason knows very well that we ought to be pious and serve God; of this it knows how to talk, and thinks it can easily beat all the world. Very well, this is true and well said; but when it is to be done, and reason is to show how and in what way we are to be pious and serve God, it knows nothing, is purblind, and says one must fast, pray, sing, and do the works of the law; it continues to act the fool with works, until it has gone so far astray as to imagine that people are serving God in building churches, ringing bells, burning frankincense, whining, singing, wearing hoods, shaving their heads, burning candles, and other innumerable tomfoolery, of which all the world is now full and more than full. In this monstrously blind error reason continues, even while the bright light shines on, that enjoins piety and service to God. 50 When now Christ, the light of grace, comes and also teaches that we are to be pious and serve God, he does not extinguish this natural light, but opposes the way and manner of becoming pious and serving God as taught by reason. He says: To become pious is not to do works; no works are good without faith. 51 Then begins the fight. Reason rises up against grace, and cries out against its light, accuses it of forbidding good works, protests against not having its own way and standard of becoming pious, being thus set aside; but continually rages about being pious and serving God, and so makes the light of grace foolishness, nay error and heresy, and persists in persecuting and banishing it. See, this is the virtue of the light of nature, that it raves against the true light, is constantly boasting of piety, piety, and is always crying “Good works!” “Good works!” but it can not and will not stand to be taught what piety is and what good works are; it insists that which it thinks and proposes must be right and good. 52 Behold, here then you have the cause and origin of all idolatry, of all heresy, of all hypocrisy, of all error, of which all the prophets have spoken, on account of which they were killed, and against which all the Scriptures protest. All this comes from the stubborn, self-willed arrogance and delusion of natural reason, which is self-confident and puffed up because it knows that we ought to be pious, and serve God; it will neither listen to, nor suffer, a teacher to teach them, thinks it knows enough, and would find out for itself what it is to be pious and serve God, and how it may do so. Therefore divine truth cannot and must not submit to reason; for this would be the greatest mistake and be contrary to God's honor and glory. In this way contentions and tribulations arise. 53 Therefore it is clear, I think, that John does not speak here of the false light, nor of that bright natural light, which rightly claims that we must be pious, for it is already here, and Christ did not come to bring it, but to dim and blind this false, selfwilled arrogance, and to set in its place the light of grace, to wit, faith. And this also the words themselves indicate when they say: “The life was the light of men.” If it is the light of men, it must be a different light from the one that is in men, since man already has the light of nature in him, and whatever enlightens man, enlightens the light of nature in man, and brings another light, which surpasses the light that is in man. He does not say, that it is the light of irrational animals, but of man, who is a rational being. For there is not a man found in whom there is not the natural light of reason, from which cause alone he is called man and is worthy to be a man. If the Evangelist would have us understand by this light the natural light of reason, he would have said: The life was a light of darkness; as Moses writes in Gen. 1:2: “And darkness was upon the face of the deep.” Therefore this light must be that which was revealed in Christ on earth. 54 Notice also the order of the words. John puts the Life before the Light. He does not say: “The light was the life of men;” but on the contrary: “The life was the light of men;” for the reason that in Christ there is reality and truth, and not simply appearance as in men. St. Luke speaks of Christ's external life thus, 24:19: “He was a prophet mighty in deed and word;” and Acts 1:1: “Jesus began both to do and teach,” where “doing” precedes the “teaching”; for where there is only teaching without doing there is hypocrisy. Thus John says of John the Baptist, “He was the lamp that burneth and shineth,” John 5:35; for to be simply shining and not burning is deceptive. In order, therefore, that Christ may here also be recognized as the true, unerring light, John says that all things were life in him, and this same life afterwards was the light of men. 55 It follows then that man has no other light than Christ, God's son in the flesh. And whosoever believes that Christ is true God, and that in him is life, will be illumined and quickened by this life. The light supports him, so that he may remain where Christ is. As the Godhead is an eternal life, this same light is an eternal light; and as this same life can never die so also this light can never be extinguished; and faith in it cannot perish. 56 We may also especially notice that the Evangelist assigns life to Christ, as the eternal Word, and not to Christ the man; for he says: “In him,” eminently in the Word, “was the life.” Although Christ died as man, yet he ever remained alive; for life could not and cannot die; and consequently death was overcome and was swallowed up in life, so much so that his humanity soon again became alive. This same Life is the light of men; for he who recognizes and believes in such a life in Christ, indeed passes through death, yet never dies, as has been stated above. For this Light of life protects him, so that death cannot harm him. Although the body must die and decay, the soul will not feel this death, because it is in that light, and through that light, that it is entirely comprehended in the life of Christ. But he who does not believe this, remains in darkness and death; and although his body is united to him, even as it will be forever at the day of judgment, yet the soul will nevertheless taste and feel death, and will die eternally. 57 From this we may realize how great was the harm which Cerinthus threatened, and which all do who believe and teach that Christ is only man and not true God. For his humanity would profit us nothing if the divinity were not in it. Yet, on the other hand, God will not and cannot be found, save through and in his humanity, which he has set up as an ensign for the nations, gathering together the dispersed of Judah from the four corners of the earth, Is. 11:12. 58 See now, if you will believe that in Christ there is such life that remains even in death, and has overcome death, this light will lighten you aright, and will remain a light and life within you even at the time of your death. It follows then that such Life and Light cannot be mere creatures, for no creature can overcome death, either in itself or in another. Behold, how easy and becoming this interpretation of the light is, and how much better it is for our salvation; but how very far they are from it who wish to make of this light only the natural light of reason. For this latter light does not improve any one, nay, it leads only farther away from Christ into creation and to false reason. We must enter into Christ, and not look at the lights which come from him, but gaze at his light, which is the origin of all lights. We must follow the streams which lead to the source and not away from it. [[The electronic version of this sermon is divided between the verses of John 1:1-14. Read all verses to see the entire sermon.]] I.III.B. Christ was the light that shineth in the dar

kness. V.5. “And the light shineth in the darkness and the darkness apprehended it not.” 59 This passage has also been interpreted with such lofty ideas, and made to mean that reason has a natural light, as I have just mentioned, and that the same is kindled by God; and yet reason does not recognize, understand, nor feel him, the real Light, by whom it is kindled; therefore it is in darkness, and does not behold the Light from which nevertheless it receives all its vision. 60 O, that this interpretation, that reason has a natural light, were rooted out of my heart! How deeply it is seated there. Not that it is false or wrong in itself, but because it is out of place and untimely in this Gospel connection, and it will not allow these blessed and comforting words of the Gospel to remain simple and pure in their true meaning. Why do they not thus speak also of the natural life? For even the natural life is surely quickened by the divine life, just as much as the light of reason is kindled by the divine light. They might just as well say that life quickens the dead and the dead apprehend it not, as to say that the light illumines dark reason and reason apprehends it not. I might also say that the eternal will makes the unwilling willing, and the unwilling do not apprehend it; and in like manner we might speak of all our other natural gifts and powers. But how does reason and its light fall on such speculations? The Platonic philosophers with their useless and senseless prating first led Augustine to his interpretation. The glitter was so fascinating that they were even called the divine philosophers. Augustine then carried us all with him. 61 What more can their talk teach than this, that reason is illumined by God, who is inconceivable and incomprehensible light? Just so life is given by God, who is inconceivable life, and all our powers are made powerful by God, who is inconceivable power. And as he is near to the light of reason with his inconceivable life, and to the powers with his inconceivable power, as St. Paul says, “In him we live, and move, and have our being”, Acts 17,28. Again, “Am I a God at hand, saith Jehovah, and not a God afar off? Do not I fill heaven and earth?” Jer. 23,23.24. Thus we have just heard in the Epistle that “He upholds all things by the word of his power,” Heb. 1:3. Therefore he is not only near to the light of reason and illumines it, but he is near also to all creatures, and flows and pours into them, shines and works in them, and fills all things. Accordingly we are not to think that St. John speaks here of the light of reason; he simply sets mankind before him, and tells what kind of light they have in Christ, aside from and above the light of nature. 62 It is also a blind and awkward expression to say of the natural light that the darkness apprehended it not. What else would this be than to say that reason is illumined and kindled by the divine light, and yet, remains in darkness and receives no light? Whence comes this natural light? There can never be darkness where a light is kindled; although there is darkness from the want of the light of grace. But here they are not speaking of the light of grace, and so they can not refer to like or spiritual darkness. Therefore it is a contradiction of terms to say that the light illumined the darkness, and the darkness apprehended it not, or the darkness remained. One might as well say that life is given to a dead person, and the dead person does not apprehend it nor receive it, but remains dead. 63 But if some one should say that we are not able to apprehend him who gives light and life, then I really hear, what angel does apprehend him? What saint apprehends the one who offers him grace? Verily he remains concealed and unapprehended: but this does not mean, as the Evangelist here says, that the Light is not apprehended in darkness; but as the words read, it means: The Light shineth into the darkness, but the darkness remains darkness and is not illuminated; the Light shines upon the darkness, and yet the darkness remains; just as the sun shines upon the blind, and yet they do not perceive it. Behold how many words I must waste in order to remove this foreign and false interpretation of our text! 64 Therefore let us cling to the simple meaning the words convey when we do no violence to them. All who are illumined by natural reason apprehend the light, each one being illumined according to his talent and capacity. But this Light of grace, which is given to men aside from and above the natural light, shines in darkness, that is, among men of the world, who are blind and without grace; but they do not accept it, yea, they even persecute it. This is what Christ means when he says, John 3:19: “And as this is the judgment, that the light is come into the world, and men loved the darkness rather than the light.” Behold, Christ was upon earth and among men before he was publicly preached by John the Baptist; but no one took notice of him. He was the Life and Light of men. He lived and did shine; yet there was nothing but darkness, and the darkness did not perceive him. Everybody was worldly blind and benighted. Had they apprehended who he was, they would have given him due honor, as St. Paul says: “Had the rulers of this world known the wisdom of God, they would not have crucified the Lord of glory,” 1 Cor. 2:8. 65 Thus Christ has always been the Life and Light, even before his birth, from the beginning, and will ever remain so to the end. He shines at all times in all creatures, in the Holy Scriptures, through his saints, prophets, and ministers, in his word and works; and he has never ceased to shine. But in whatever place he has shone, there was great darkness, and the darkness apprehended him not. 66 St. John may have indeed directed these words thus against the followers of Cerinthus, so that they saw the plain Scriptures and the truth that enlightened them, yet they did not apprehend their darkness. So it is at all times, and even now. Although the Scriptures are explained to blind teachers so that they may apprehend the truth, yet they do not apprehend it, and the fact remains that the light shineth in the darkness and the darkness apprehends it not. 67 It is especially to be observed that the Evangelist here says the light shineth, phaenei, that is, it is manifest and present to the eyes in the darkness. But he who receives nothing more from it remains in darkness; just as the sun shines for the blind man, but he does not on that account see any better. So it is the nature of this light that it shines in darkness, but the darkness does not on that account become brighter. In believers, however, it not only shines, but it makes them transparent and seeing, it lives in them, so that it can properly be said that “The life is the light of men.” On the other hand, light without life is a shining of darkness; therefore no light is of any use to unbelievers, for however clear the truth is presented and shown to them, they still remain in darkness. 68 Let us then understand all these sayings of the Evangelist as common attributes and titles of Christ, which he wishes to have preached in the Church as a preface and introduction of that which he proposes to write of Christ in his whole Gospel, namely, that he is true God and true man, who has created all things, and has been given to man as Life and Light, although but a few of all those to whom he is revealed receive him. This is what our Gospel lesson contains and nothing more. In the same manner St. Paul also composes a preface and introduction to his Epistle to the Romans, Rom. 1:1. Now follows the actual beginning of this Gospel: [[The electronic version of this sermon is divided between the verses of John 1:1-14. Read all verses to see the entire sermon.]] C. Christ Was the Light of Which John Bore Witness

The light shineth in darkness. Darkness, in the Bible, commonly denotes ignorance, guilt, or misery. See Is 9:1, 2, Mt 4:16, Acts 26:18, Eph 5:8, 11, Rev 13:12. It refers here to a wicked and ignorant people. When it is said that "the light shineth in darkness," it is meant that the Lord Jesus came to teach an ignorant, benighted, and wicked world: This has always been the case. It was so when he sent his prophets; so during his own ministry; and so in every age since. His efforts to enlighten and save men have been like light struggling to penetrate a thick, dense cloud; and though a few rays may pierce the gloom, yet the great mass is still an impenetrable shade. Comprehended it not. This word means admitted it not, or received it not. The word comprehend, with us, means to understand. This is not the meaning of the original. The darkness did not receive or admit the rays of light; the shades were so thick that the light could not penetrate them; or, to drop the figure, men were so ignorant, so guilty, so debased, that they did not appreciate the value of his instructions; they despised and rejected him. And so it is still. The great mass of men, sunk in sin, will not receive his teachings, and be enlightened and saved by him. Sin always blinds the mind to the beauty and excellency of the character of the Lord Jesus. It indisposes the mind to receive his instructions, just as darkness has no affinity for light; and if the one exists, the other must be displaced. (light shineth in darkness) Jn 3:19 (comprehendeth it not) 1Cor 2:14

And the light shineth in darkness - Shines even on fallen man; but the darkness - Dark, sinful man, perceiveth it not.

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.

The Testimony of John Baptist; Christ's Incarnation. 6 There was a man sent from God, whose name was John. 7 The same came for a witness, to bear witness of the Light, that all men through him might believe. 8 He was not that Light, but was sent to bear witness of that Light. 9 That was the true Light, which lighteth every man that cometh into the world. 10 He was in the world, and the world was made by him, and the world knew him not. 11 He came unto his own, and his own received him not. 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: 13 Which were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God. 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. The evangelist designs to bring in John Baptist bearing an honourable testimony to Jesus Christ, Now in these verses, before he does this, I. He gives us some account of the witness he is about to produce. His name was John, which signifies gracious; his conversation was austere, but he was not the less gracious. Now, 1. We are here told concerning him, in general, that he was a man sent of God. The evangelist had said concerning Jesus Christ that he was with God and that he was God; but here concerning John that he was a man, a mere man. God is pleased to speak to us by men like ourselves. John was a great man, but he was a man, a son of man; he was sent from God, he was God's messenger, so he is called, Mal. iii. 1 . God gave him both his mission and his message, both his credentials and his instructions. John wrought no miracle, nor do we find that he had visions and revelations; but the strictness and purity of his life and doctrine, and the direct tendency of both to reform the world, and to revive the interests of God's kingdom among men, were plain indications that he was sent of God. 2. We are here told what his office and business were ( v. 7 ): The same came for a witness, an eye-witness, a leading witness. He came eis martyrian — for a testimony. The legal institutions had been long a testimony for God in the Jewish church. By them revealed religion was kept up; hence we read of the tabernacle of the testimony, the ark of the testimony, the law and the testimony: but now divine revelation is to be turned into another channel; now the testimony of Christ is the testimony of God, 1 Cor. i. 6 ; ii. 1 . Among the Gentiles, God indeed had not left himself without witness ( Acts xiv. 17 ), but the Redeemer had no testimonies borne him among them. There was a profound silence concerning him, till John Baptist came for a witness to him. Now observe, (1.) The matter of his testimony: He came to bear witness to the light. Light is a thing which witnesses for itself, and carries its own evidence along with it; but to those who shut their eyes against the light it is necessary there should be those that bear witness to it. Christ's light needs not man's testimony, but the world's darkness does. John was like the night watchman that goes round the town, proclaiming the approach of the morning light to those that have closed their eyes, and are not willing themselves to observe it; or like that watchman that was set to tell those who asked him what of the night that the morning comes, and, if you will enquire, enquire ye, Isa. xxi. 11, 12 . He was sent of God to tell the world that the long-looked-for Messiah was now come, who should be a light to enlighten the Gentiles and the glory of his people Israel; and to proclaim that dispensation at hand which would bring life and immortality to light. (2.) The design of his testimony: That all men through him might believe; not in him, but in Christ, whose way he was sent to prepare. He taught men to look through him, and pass through him, to Christ; through the doctrine of repentance for sin to that of faith in Christ. He prepared men for the reception and entertainment of Christ and his gospel, by awakening them to a sight and sense of sin; and that, their eyes being thereby opened, they might be ready to admit those beams of divine light which, in the person and doctrine of the Messiah, were now ready to shine in their faces. If they would but receive this witness of man, they would soon find that the witness of God was greater, 1 John v. 9 . See ch. x. 41 . Observe, it was designed that all men through him might believe, excluding none from the kind and beneficial influences of his ministry that did not exclude themselves, as multitudes did, who rejected the counsel of God against themselves, and so received the grace of God in vain. 3. We are here cautioned not to mistake him for the light who only came to bear witness to it ( v. 8 ): He was not that light that was expected and promised, but only was sent to bear witness of that great and ruling light. He was a star, like that which guided the wise men to Christ, a morning star; but he was not the Sun; not the Bridegroom, but a friend of the Bridegroom; not the Prince, but his harbinger. There were those who rested in John's baptism, and looked no further, as those Ephesians, Acts xix. 3 . To rectify this mistake, the evangelist here, when he speaks very honourably of him, yet shows that he must give place to Christ. He was great as the prophet of the Highest, but not the Highest himself. Note, We must take heed of over-valuing ministers, as well as of under-valuing them; they are not our lords, nor have they dominion over our faith, but ministers by whom we believe, stewards of our Lord's house. We must not give up ourselves by an implicit faith to their conduct, for they are not that light; but we must attend to, and receive, their testimony; for they are sent to bear witness of that light; so then let us esteem them, and not otherwise. Had John pretended to be that light he had not been so much as a faithful witness of that light. Those who usurp the honour of Christ forfeit the honour of being the servants of Christ; yet John was very serviceable as a witness to the light, though he was not that light. Those may be of great use to us who yet shine with a borrowed light. II. Before he goes on with John's testimony, he returns to give us a further account of this Jesus to whom John bore record. Having shown in the beginning of the chapter the glories of his Godhead, he here comes to show the graces of his incarnation, and his favours to man as Mediator. 1. Christ was the true Light ( v. 9 ); not as if John Baptist were a false light, but, in comparison with Christ, he was a very small light. Christ is the great light that deserves to be called so. Other lights are but figuratively and equivocally called so: Christ is the true light. The fountain of all knowledge and of all comfort must needs be the true light. He is the true light, for proof of which we are not referred to the emanations of his glory in the invisible world (the beams with which he enlightens that), but to those rays of his light which are darted downwards, and with which this dark world of ours is enlightened. But how does Christ enlighten every man that comes into the world? (1.) By his creating power he enlightens every man with the light of reason; that life which is the light of men is from him; all the discoveries and directions of reason, all the comfort it gives us, and all the beauty it puts upon us, are from Christ. (2.) By the publication of his gospel to all nations he does in effect enlighten every man. John Baptist was a light, but he enlightened only Jerusalem and Judea, and the region round about Jordan, like a candle that enlightens one room; but Christ is the true light, for he is a light to enlighten the Gentiles. His everlasting gospel is to be preached to every nation and language, Rev. xiv. 6 . Like the sun which enlightens every man that will open his eyes, and receive its light ( Ps. xix. 6 ), to which the preaching of the gospel is compared. See Rom. x. 18 . Divine revelation is not now to be confined, as it had been, to one people, but to be diffused to all people, Matt. v. 15 . (3.) By the operation of his Spirit and grace he enlightens all those that are enlightened to salvation; and those that are not enlightened by him perish in darkness. The light of the knowledge of the glory of God is said to be in the face of Jesus Christ, and is compared with that light which was at the beginning commanded to shine out of darkness, and which enlightens every man that comes into the world. Whatever light any man has, he is indebted to Christ for it, whether it be natural or supernatural. 2. Christ was in the world, v. 10 . He was in the world, as the essential Word, before his incarnation, upholding all things; but this speaks of his being in the world when he took our nature upon him, and dwelt among us; see ch. xvi. 28 . I am come into the world. The Son of the Highest was here in this lower world; that light in this dark world; that holy thing in this sinful polluted world. He left a world of bliss and glory, and was here in this melancholy miserable world. He undertook to reconcile the world to God, and therefore was in the world, to treat about it, and settle that affair; to satisfy God's justice for the world, and discover God's favour to the world. He was in the world, but not of it, and speaks with an air of triumph when he can say, Now I am no more in it, ch. xvii. 11 . The greatest honour that ever was put upon this world, which is so mean and inconsiderable a part of the universe, was that the Son of God was once in the world; and, as it should engage our affections to things above that there Christ is, so it should reconcile us to our present abode in this world that once Christ was here. He was in the world for awhile, but it is spoken of as a thing past; and so it will be said of us shortly, We were in the world. O that when we are here no more we may be where Christ is! Now observe here, (1.) What reason Christ had to expect the most affectionate and respectful welcome possible in this world; for the world was made by him. Therefore he came to save a lost world because it was a world of his own making. Why should he not concern himself to revive the light that was of his own kindling, to restore a life of his own infusing, and to renew the image that was originally of his own impressing? The world was made by him, and therefore ought to do him homage. (2.) What cold entertainment he met with, notwithstanding: The world knew him not. The great Maker, Ruler, and Redeemer of the world was in it, and few or none of the inhabitants of the world were aware of it. The ox knows his owner, but the more brutish world did not. They did not own him, did not bid him welcome, because they did not know him; and they did not know him because he did not make himself known in the way that they expected—in external glory and majesty. His kingdom came not with observation, because it was to be a kingdom of trail and probation. When he shall come as a Judge the world shall know him. 3. He came to his own ( v. 11 ); not only to the world, which was his own, but to the people of Israel, that were peculiarly his own above all people; of them he came, among them he lived, and to them he was first sent. The Jews were at this time a mean despicable people; the crown was fallen from their head; yet, in remembrance of the ancient covenant, bad as they were, and poor as they were, Christ was not ashamed to look upon them as his own. Ta idia —his own things; not tous idious —his own persons, as true believers are called, ch. xiii. 1 . The Jews were his, as a man's house, and lands, and goods are his, which he uses and possesses; but believers are his as a man's wife and children are his own, which he loves and enjoys. He came to his own, to seek and save them, because they were his own. He was sent to the lost sheep of the house of Israel, for it was he whose own the sheep were. Now observe, (1.) That the generality rejected him: His own received him not. He had reason to expect that those who were his own should have bidden him welcome, considering how great the obligations were which they lay under to him, and how fair the opportunities were which they had of coming to the knowledge of him. They had the oracles of God, which told them beforehand when and where to expect him, and of what tribe and family he should arise. He came among them himself, introduced with signs and wonders, and himself the greatest; and therefore it is not said of them, as it was of the world ( v. 10 ), that they knew him not; but his own, though they could not but know him, yet received him not; did not receive his doctrine, did not welcome him as the Messiah, but fortified themselves against him. The chief priests, that were in a particular manner his own (for the Levites were God's tribe), were ring-leaders in this contempt put upon him. Now this was very unjust, because they were his own, and therefore he might command their respect; and it was very unkind and ungrateful, because he came to them, to seek and save them, and so to court their respect. Note, Many who in profession are Christ's own, yet do not receive him, because they will not part with their sins, nor have him to reign over them. (2.) That yet there was a remnant who owned him, and were faithful to him. Though his own received him not, yet there were those that received him ( v. 12 ): But as many as received him. Though Israel were not gathered, yet Christ was glorious. Though the body of that nation persisted and perished in unbelief, yet there were many of them that were wrought upon to submit to Christ, and many more that were not of that fold. Observe here, [1.] The true Christian's description and property; and that is, that he receives Christ, and believes on his name; the latter explains the former. Note, First, To be a Christian indeed is to believe on Christ's name; it is to assent to the gospel discovery, and consent to the gospel proposal, concerning him. His name is the Word of God; the King of kings, the Lord our righteousness; Jesus a Saviour. Now to believe on his name is to acknowledge that he is what these great names bespeak him to be, and to acquiesce in it, that he may be so to us. Secondly, Believing in Christ's name is receiving him as a gift from God. We must receive his doctrine as true and good; receive his law as just and holy; receive his offers as kind and advantageous; and we must receive the image of his grace, and impressions of his love, as the governing principle of our affections and actions. [2.] The true Christian's dignity and privilege are twofold:— First, The privilege of adoption, which takes them into the number of God's children: To them gave he power to become the sons of God. Hitherto, the adoption pertained to the Jews only ( Israel is my son, my first-born ); but now, by faith in Christ, Gentiles are the children of God, Gal. iii. 26 . They have power, exousian — authority; for no man taketh this power to himself, but he who is authorized by the gospel charter. To them gave he a right; to them gave he this pre-eminence. This power have all the saints. Note, 1. It is the unspeakable privilege of all good Christians, that they are become the children of God. They were by nature children of wrath, children of this world. If they be the children of God, they become so, are made so Fiunt, non nascuntur Christiani—Persons are not born Christians, but made such. —Tertullian. Behold what manner of love is this, 1 John iii. 1 . God calls them his children, they call him Father, and are entitled to all the privileges of children, those of their way and those of their home. 2. The privilege of adoption is entirely owing to Jesus Christ; he gave this power to them that believe on his name. God is his Father, and so ours; and it is by virtue of our espousals to him, and union with him, that we stand related to God as a Father. It was in Christ that we were predestinated to the adoption; from him we receive both the character and the Spirit of adoption, and he is the first-born among many brethren. The Son of God became a Son of man, that the sons and daughters of men might become the sons and daughters of God Almighty. Secondly, The privilege of regeneration ( v. 13 ): Which were born. Note, All the children of God are born again; all that are adopted are regenerated. This real change evermore attends that relative one. Wherever God confers the dignity of children, he creates the nature and disposition of children. Men cannot do so when they adopt. Now here we have an account of the original of this new birth. 1. Negatively. (1.) It is not propagated by natural generation from our parents. It is not of blood, nor of the will of the flesh, nor of corruptible seed, 1 Pet. i. 23 . Man is called flesh and blood, because thence he has his original: but we do not become the children of God as we become the children of our natural parents. Note, Grace does not run in the blood, as corruption does. Man polluted begat a son in his own likeness ( Gen. v. 3 ); but man sanctified and renewed does not beget a son in that likeness. The Jews gloried much in their parentage, and the noble blood that ran in their veins: We are Abraham's seed; and therefore to them pertained the adoption because they were born of that blood; but this New-Testament adoption is not founded in any such natural relation. (2.) It is not produced by the natural power of our own will. As it is not of blood, nor of the will of the flesh, so neither is it of the will of man, which labours under a moral impotency of determining itself to that which is good; so that the principles of the divine life are not of our own planting, it is the grace of God that makes us willing to be his. Nor can human laws or writings prevail to sanctify and regenerate a soul; if they could, the new birth would be by the will of man. But, 2. Positively: it is of God. This new birth is owing to the word of God as the means ( 1 Pet. i. 23 ), and to the Spirit of God as the great and sole author. True believers are born of God, 1 John iii. 9 ; v. 1 . And this is necessary to their adoption; for we cannot expect the love of God if we have not something of his likeness, nor claim the privileges of adoption if we be not under the power of regeneration. 4. The word was made flesh, v. 14 . This expresses Christ's incarnation more clearly than what went before. By his divine presence he always was in the world, and by his prophets he came to his own. But now that the fulness of time was come he was sent forth after another manner, made of a woman ( Gal. iv. 4 ); God manifested in the flesh, according to the faith and hope of holy Job; Yet shall I see God in my flesh, Job xix. 26 . Observe here, (1.) The human nature of Christ with which he was veiled; and that expressed two ways. [1.] The word was made flesh. Forasmuch as the children, who were to become the sons of God, were partakers of flesh and blood, he also himself likewise took part of the same, Heb. ii. 14 . The Socinians agree that Christ is both God and man, but they say that he was man, and was made a God, as Moses ( Exod. vii. 1 ), directly contrary to John here, who saith, Theos en — He was God, but sarxegeneto — He was made flesh. Compare v. 1 with this. This intimates not only that he was really and truly man, but that he subjected himself to the miseries and calamities of the human nature. He was made flesh, the meanest part of man. Flesh bespeaks man weak, and he was crucified through weakness, 2 Cor. xiii. 4 . Flesh bespeaks man mortal and dying ( Ps. lxxviii. 39 ), and Christ was put to death in the flesh 1 Pet. iii. 18 . Nay, flesh bespeaks man tainted with sin ( Gen. vi. 3 ), and Christ, though he was perfectly holy and harmless, yet appeared in the likeness of sinful flesh ( Rom. viii. 3 ), and was made sin for us, 2 Cor. v. 21 . When Adam had sinned, God said to him, Dust thou art; not only because made out of the dust, but because by sin he was sunk into dust. His fall did, somatoun ten psychen , turn him as it were all into body, made him earthly; therefore he that was made a curse for us was made flesh, and condemned sin in the flesh, Rom. viii. 3 . Wonder at this, that the eternal Word should be made flesh, when flesh was come into such an ill name; that he who made all things should himself be made flesh, one of the meanest things, and submit to that from which he was at the greatest distance. The voice that ushered in the gospel cried, All flesh is grass ( Isa. xl. 6 ), to make the Redeemer's love the more wonderful, who, to redeem and save us, was made flesh, and withered as grass; but the Word of the Lord, who was made flesh, endures for ever; when made flesh, he ceased not to be the Word of God. [2.] He dwelt among us, here in this lower world. Having taken upon him the nature of man, he put himself into the place and condition of other men. The Word might have been made flesh, and dwelt among the angels; but, having taken a body of the same mould with ours, in it he came, and resided in the same world with us. He dwelt among us, us worms of the earth, us that he had no need of, us that he got nothing by, us that were corrupt and depraved, and revolted from God. The Lord God came and dwelt even among the rebellious, Ps. lxviii. 18 . He that had dwelt among angels, those noble and excellent beings, came and dwelt among us that are a generation of vipers, us sinners, which was worse to him than David's swelling in Mesech and Kedar, or Ezekiel's dwelling among scorpions, or the church of Pergamus dwelling where Satan's seat is. When we look upon the upper world, the world of spirits, how mean and contemptible does this flesh, this body, appear, which we carry about with us, and this world in which our lot is cast, and how hard is it to a contemplative mind to be reconciled to them! But that the eternal Word was made flesh, was clothed with a body as we are, and dwelt in this world as we do, this has put an honour upon them both, and should make us willing to abide in the flesh while God has any work for us to do; for Christ dwelt in this lower world, bad as it is, till he had finished what he had to do here, ch. xvii. 4 . He dwelt among the Jews, that the scripture might be fulfilled, He shall dwell in the tents of Shem, Gen. ix. 27 . And see Zech. ii. 10 . Though the Jews were unkind to him, yet he continued to dwell among them; though (as some of the ancient writers tell us) he was invited to better treatment by Abgarus king of Edessa, yet he removed not to any other nation. He dwelt among us. He was in the world, not as a wayfaring man that tarries but for a night, but he dwelt among us, made a long residence, the original word is observable, eskenosen en hemin — he dwelt among us, he dwelt as in a tabernacle, which intimates, First, That he dwelt here in very mean circumstances, as shepherds that dwell in tents. He did not dwell among us as in a palace, but as in a tent; for he had not where to lay his head, and was always upon the remove. Secondly, That his state here was a military state. Soldiers dwell in tents; he had long since proclaimed war with the seed of the serpent, and now he takes the field in person, sets up his standard, and pitches his tent, to prosecute this war. Thirdly, That his stay among us was not to be perpetual. He dwelt here as in a tent, not as at home. The patriarchs, by dwelling in tabernacles, confessed that they were strangers and pilgrims on earth, and sought the better country, and so did Christ, leaving us an example, Heb. xiii. 13, 14 . Fourthly, That as of old God dwelt in the tabernacle of Moses, by the shechinah between the cherubim, so now he dwells in the human nature of Christ; that is now the true shechinah, the symbol of God's peculiar presence. And we are to make all our addresses to God through Christ, and from him to receive divine oracles. (2.) The beams of his divine glory that darted through this veil of flesh: We beheld his glory, the glory as of the only begotten of the Father, full of grace and truth. The sun is still the fountain of light, though eclipsed or clouded; so Christ was still the brightness of his Father's glory, even when he dwelt among us in this lower world. And how slightly soever the Jews thought of him there were those that saw through the veil. Observe, [1.] Who were the witnesses of this glory: we, his disciples and followers, that conversed most freely and familiarly with him; we among whom he dwelt. Other men discover their weaknesses to those that are most familiar with them, but it was not so with Christ; those that were most intimate with him saw most of his glory. As it was with his doctrine, the disciples knew the mysteries of it, while others had it under the veil of parables; so it was with his person, they saw the glory of his divinity, while others saw only the veil of his human nature. He manifested himself to them, and not unto the world. These witnesses were a competent number, twelve of them, a whole jury of witnesses; men of plainness and integrity, and far from any thing of design or intrigue. [2.] What evidence they had of it: We saw it. They had not their evidence by report, at second hand, but were themselves eye-witnesses of those proofs on which they built their testimony that he was the Son of the living God: We saw it. The word signifies a fixed abiding sight, such as gave them an opportunity of making their observations. This apostle himself explains this: What we declare unto you of the Word of life is what we have seen with our eyes, and what we have looked upon, 1 John i. 1 . [3.] What the glory was: The glory as of the only begotten of the Father. The glory of the Word made flesh was such a glory as became the only begotten Son of God, and could not be the glory of any other. Note, First, Jesus Christ is the only begotten of the Father. Believers are the children of God by the special favour of adoption and the special grace of regeneration. They are in a sense homoiousioi — of a like nature ( 2 Pet. i. 4 ), and have the image of his perfections; but Christ is homousios — of the same nature, and is the express image of his person, and the Son of God by an eternal generation. Angels are sons of God, but he never said to any of them, This day have I begotten thee, Heb. i. 5 . Secondly, He was evidently declared to be the only begotten of the Father, by that which was seen of his glory when he dwelt among us. Though he was in the form of a servant, in respect of outward circumstances, yet, in respect of graces, his form was as that of the fourth in the fiery furnace, like the Son of God. His divine glory appeared in the holiness and heavenliness of his doctrine; in his miracles, which extorted from many this acknowledgment, that he was the Son of God; it appeared in the purity, goodness, and beneficence, of his whole conversation. God's goodness is his glory, and he went about doing good; he spoke and acted in every thing as an incarnate Deity. Perhaps the evangelist had a particular regard to the glory of his transfiguration, of which he was an eye-witness; see 2 Pet. i. 16-18 . God's calling him his beloved Son, in whom he was well pleased, intimated that he was the only begotten of the Father; but the full proof of this was at his resurrection. [4.] What advantage those he dwelt among had from this. He dwelt among them, full of grace and truth. In the old tabernacle wherein God dwelt was the law, in this was grace; in that were types, in this was truth. The incarnate Word was every way qualified for his undertaking as Mediator; for he was full of grace and truth, the two great things that fallen man stands in need of; and this proved him to be the Son of God as much as the divine power and majesty that appeared in him. First, He has a fulness of grace and truth for himself; he had the Spirit without measure. He was full of grace, fully acceptable to his Father, and therefore qualified to intercede for us; and full of truth, fully apprized of the things he was to reveal, and therefore fit to instruct us. He had a fulness of knowledge and a fulness of compassion. Secondly, He has a fulness of grace and truth for us. He received, that he might give, and God was well pleased in him, that he might be well pleased with us in him; and this was the truth of the legal types.

A man sent from God. See Matthew, Chapter 3. The evangelist proceeds now to show that John the Baptist was not the Messiah, and to state the true nature of his office. Many had supposed that he was the Christ, but this opinion he corrects; yet he admits that he was sent from God --that he was divinely commissioned. Though he denied that he was the Messiah, yet he did not deny that he was sent from or by heaven on an important errand to men. Some have supposed that the sole design of this gospel was to show that John the Baptist was not the Messiah. Though there is no foundation for this opinion, yet there is no doubt that one object was to show this. The main design was to show that Jesus was the Christ, Jn 20:31. To do this, it was proper, in the beginning, to prove that John was not the Messiah; and this might have been at that time an important object. John made many disciples, Mt 3:5. Many persons supposed that he might be the Messiah, Lk 3:15, Jn 1:19. Many of these disciples of John remained AT EPHESUS, the very place where John is supposed to have written this gospel, long after the ascension of Jesus, Acts 19:1-3. It is not improbable that there might have been many others who adhered to John, and perhaps many who supposed that he was the Messiah. On these accounts it was important for the evangelist to show that John was not the Christ, and to show, also, that he, who was extensively admitted to be a prophet, was an important witness to prove that Jesus of Nazareth was the Christ. The evangelist in the first four verses stated that "the Word" was divine; he now proceeds to state the proof that he was a man, and was the Messiah. The first evidence adduced is the testimony of John the Baptist. (k) "man sent from God" Lk 3:2,3

V.6. “There came a man, sent from God, whose name was John.” 69 St. Mark and St. Luke also begin their gospels with John the Baptist, and they should begin with him; as Christ himself says: “From the days of John the Baptist until now the kingdom of heaven suffereth violence,” Math. 11:12. And St. Peter says that Jesus began from the baptism of John, by whom he was also called and ordained to be a minister, Acts 1:22. And St. John the Baptist himself testifies, “I have beheld the Spirit descending as a dove out of heaven,” John 1:32, and he heard the Father's voice saying. “This is my beloved Son, in whom I am well pleased,” Math. 3,17. Then Christ was made a teacher, and his public ministry began; then only began the Gospel of Christ. For no one except Christ himself was allowed to begin the exalted, blessed, comforting mission of the Word. And for his sake John must first come and prepare the people for his preaching, that they might receive the Life and the Light. 70 For, as we have heard, Christ is everywhere the Light which shines in the darkness and is not apprehended; so he was especially and bodily in his humanity present among the Jews, appeared to them; but he was not recognized by them. Therefore his forerunner, John, came for the sole purpose of preaching him, in order that he might be recognized and received. This passage therefore fittingly follows the former one. Since Christ, the shining Light, was not recognized, John came to open the eyes of men and to bear witness of the ever present, shining light, which afterwards was to be received, heard, and recognized itself without the witness of John. 71 It is my opinion that we have now passed through the most difficult and most glorious part of this Gospel; for what is said henceforth is easy, and is the same as that which the other Evangelists write of John and of Christ. Although, as I have said, this part is in itself not difficult, yet it has been purposely made so by natural and human interpretations. A passage naturally becomes difficult when a word is taken from its ordinary meaning and given a strange one. Who would not wish to know what a man is, and would not imagine all manner of wonderful things, if he were told that a man is something different from what all the world thinks? This is what happened here to the clear, simple words of the Evangelist. 72 Still John uses a peculiar style, since he always, because of Cerinthus, directs the testimony of John the Baptist to the divinity of Christ, which is not done by the other Evangelists, who only refer to Christ, without especially emphasizing his divinity. But here he says, John came to bear witness of the Light, and to preach Christ as the Life, the Light, and as God, as we shall hear. 73 What, therefore, was said about John the Baptist in Advent, is also to be understood here, namely that, like as he came before Christ and directed the people to him, so the spoken word of the Gospel is simply to preach and point out Christ. It was ordained by God for this purpose alone, just as John was sent by God. We have also heard that John was a voice in the wilderness, signifying by his office the oral preaching of the Gospel. Since the darkness was of itself unable to apprehend this Light, although it was present, John must needs reveal it and bear witness of it. And even now the natural reason is not able of itself to apprehend it, although it is present in all the world: the oral word of the Gospel must reveal it and proclaim it. 74 We see now that through the Gospel this light is brought to us, not from a distance, nor do we need to go far to obtain it; it is very near us and shines in our hearts; nothing more is needed than that it be pointed out and preached. And he who now hears it preached, and believes, finds it in his heart; for as faith is only in the heart, so also this light is alone in faith. Therefore I say it is near at hand and within us, but of ourselves we cannot apprehend it; it must be preached and believed. This is also what St. Paul means when he says, referring to Deut. 30,11-14: “Say not in thine heart, Who shall ascend into heaven? (that is, to bring Christ down), or, Who shall descend into the deep? (that is, to bring Christ up from the dead). But what saith it? The word is nigh thee, in thy mouth, and in thy heart; that is, the word of faith, which we preach.” Rom. 10:6-8. Behold this is the light which shineth in darkness, and is not recognized until John and the Gospel come and reveal it. Then man is enlightened by it, and apprehends it; and yet it changes neither time, nor place, nor person, nor age, but only the heart. 75 Again, as John did not come of himself, but was sent by God, so neither the Gospel nor any sermon on this Light can come of itself or from human reason; but they must be sent by God. Therefore the Evangelist here sets aside all the doctrines of men; for what men teach will never show Christ, the Light, but will only obstruct it. But whatsoever points out Christ is surely sent by God, and has not been invented by man. For this reason the Evangelist mentions the name and says: His name was John. In Hebrew John means grace or favor, to signify that this preaching and message was not sent on account of any merit of ours; but was sent purely out of God's grace and mercy, and brings to us also God's grace and mercy. Thus St. Paul says: “How shall they preach, except they be sent?” Rom. 10:15. 76 From all this we learn that the Evangelist speaks of Christ in a manner that he may be recognized as God. For if he is the light which is everywhere present and shines in darkness, and it needs nothing more than that it be revealed through the Word, and recognized in the heart through faith, it must surely be God. No creature can to such a degree be so near in all places, and shine in all hearts. And yet the Light is God in a way as to be still man, and be preached in and by man. The words follow: [[The electronic version of this sermon is divided between the verses of John 1:1-14. Read all verses to see the entire sermon.]] V.7. “ The same came for witness, that he might b

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.

ear witness of the Light, that all might believe through him.” 77 From what has now been said, it is clear that the Gospel proclaims only this Light, the man Christ, and causes the darkness to apprehend it, yet not by reason or feeling, but by faith. For he says: “That all might believe through him.” Again: “He came for a witness, that he might bear witness.” The nature of bearing witness is that it speaks of that which others do not see, know, or feel; but they must believe him that bears testimony. So also the Gospel does not demand a decision and assent according to reason, but a faith which is above reason, for in no other way can this light be recognized. 78 It was said plainly enough above, in what way the light of reason is in conflict with and rages against this Light, to say nothing of its being adhered to or apprehended by it. For it is positively written: “The darkness apprehendeth the light not;” therefore reason with its light must be taken captive and blinded; as is said in Isaiah, 60,19: “The sun,” that is, thy reason, “shall be no more thy light by day; neither for brightness shall the moon give light unto thee; but Jehovah will be unto thee an everlasting light and thy God thy glory,” that is, through the Gospel or Word of God, or through the witness of John, which demands faith, and makes a fool of reason. Consequently witness is borne of this Light through the Word, that reason may keep silent and follow this testimony; then it will apprehend the Light in faith, and its darkness will be illumined. For if reason were able to apprehend this Light of itself, or adhere to it, there would be no need of John or his testimony. 79 Therefore the aim of the Gospel is to be a witness for reason's sake, which is self-willed, blind and stubborn. The Gospel resists reason and leads it away from its own light and fancy to faith, through which it can apprehend this living and eternal Light. [[The electronic version of this sermon is divided between the verses of John 1:1-14. Read all verses to see the entire sermon.]] V.8. “He was not the Light, but came that he might bear witness of the Li

For a witness. To give testimony. He came to prepare the minds of the people to receive him (Mt. 3; Lu. 3.); to lead them by repentance to God; and to point out the Messiah to Israel when he came, Jn 1:31. Of the Light. That is, of the Messiah. Comp. Isa 60:1. That all men, &c. It was the object of John's testimony that all men might believe. He designed to prepare them for it; to announce that the Messiah was about to come, to direct the minds of men to him, and thus to fit them to believe on him when he came. Thus he baptized them, saying "That they should believe on him who should come after him" ( Acts 19:4 ), and thus he produced a very general expectation that the Messiah was about to come. The testimony of John was peculiarly valuable on the following accounts: 1st. It was made when he had no personal acquaintance with Jesus of Nazareth, and of course there could have been no collusion or agreement to deceive them, Jn 1:31. 2nd. It was sufficiently long before he came to excite general attention, and to fix the mind on it. 3rd. It was that of a man acknowledged by all to be a prophet of God--"for all men held John to be a prophet," Mt 21:26. 4th. It was for the express purpose of declaring beforehand that he was about to appear. 5th. It was disinterested. He was himself extremely popular. Many were disposed to receive him as the Messiah. It was evidently in his power to form a large party, and to be regarded extensively as the Christ. This was the highest honour to which a Jew could aspire; and it shows the value of John's testimony, that he was willing to lay all his honours at the feet of Jesus, and to acknowledge that he was unworthy to perform for him the office of the humblest servant, Mt 3:11. Through him. Through John, or by means of his testimony. Was not that Light. Was not the Messiah. This is an explicit declaration designed to satisfy the disciples of John. The evidence that he was not the Messiah he states in the following verses. From the conduct of John here we may learn, 1st. The duty of laying all our honours at the feet of Jesus. 2nd. As John came that all might believe, so it is no less true of the ministry of Jesus himself. He came for a similar purpose, and we may ALL, therefore, trust in him for salvation. 3rd. We should not rely too much on ministers of the gospel. They cannot save us any more than John could; and their office, as his was, is simply to direct men to the Lamb of God that taketh away the sin of the world.

(l) "He was not" Acts 19:4

ght.” 80 Dearly beloved, why does he say this, and repeat the words that John was only a witness of the Light? O, what necessary repetition! First of all to show that this Light is not simply a man, but God himself; for, as I have said, the Evangelist greatly desires to preach the divinity of Christ in all his words. If John, the great Saint, be not that Light, but only a witness of it, then this Light must be something far different from everything that is holy, whether it be man or angel. For if holiness could make such a light, it would have made one of John. But it is above holiness, and must therefore be above the angels, who are not more than holy. 81 In the second place, to resist wicked preachers of man, who do not bear witness of Christ, the Light, but of themselves. For it is true indeed, that all who preach the doctrines of men make man the light, lead men away from God to themselves, and set themselves up in the place of the true Light, as the pope and his followers have done. Therefore he is the Antichrist, that is, he is against Christ, the true Light. 82 This gospel text allows of no other doctrine beside it; it desires only to testify of Christ and lead men to him, who is the Light. Therefore, O Lord God, these words, “He was not the Light,” are truly worthy to be capitalized and to be well remembered against the men who set themselves up as the light and give to men doctrines and laws of their own fabrication. They pretend to enlighten men, but lead them with themselves into the depths of hell; for they do not teach faith, and are not willing to teach it; and no one teaches it except John, who is sent of God, and the holy Gospel. Truly much could be said on this point. 83 In short, he who does not preach the Gospel to you, reject and refuse to hear him. He, however, preaches the Gospel who teaches you to believe and trust in Christ, the eternal Light, and not to build on any of your own works. Therefore beware of everything told you that does not agree with the Gospel; do not put your trust in it, nor accept it as something external, as you regard eating and drinking, which are necessary for your body, and which you may use at your pleasure or at the pleasure of another; but by no means as something necessary to your salvation. For this purpose nothing is necessary or of use to you except this Light. 84 O, these abominable doctrines of men, which are now so prevalent and which have almost banished this Light! They all wish to be this light themselves, but not to be witnesses of it. They advocate themselves and teach their own fancies, but are silent about this Light, or teach it in a way as to preach themselves along with it. This is worse than to be entirely silent; for by such teaching they make Samaritans who partly worship God and partly worship idols, 2 Kings 17,33. [[The electronic version of this sermon is divided between the verses of John 1:1-14. Read all verses to see the entire sermon.]] D. He Was the Light That Lighteth Everyone. V.9. “There

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.

That was the true Light. Not John, but the Messiah. He was not a false, uncertain, dangerous guide, but was one that was true, real, steady, and worthy of confidence. A false light is one that leads to danger or error, as a false beacon on the shores of the ocean may lead ships to quicksands or rocks; or an ignis fatuus to fens, and precipices, and death. A true light is one that does not deceive us, as the true beacon may guide us into port or warn us of danger. Christ does not lead astray. All false teachers do. That lighteth. That enlightens. He removes darkness, error, ignorance, from the mind. Every man. This is an expression denoting, in general, the whole human race--Jews and Gentiles. John preached to the Jews. Jesus came to be a light to lighten the Gentiles, as well as to be the glory of the people of Israel, Lk 2:32. That cometh into the world. The phrase in the original is ambiguous. The word translated "that cometh" may either refer to the light, or to the word man; so that it may mean either "this true light that cometh into the world enlightens all," or "it enlightens every man that cometh into the world." Many critics, and, among the fathers, Cyril and Augustine, have preferred the former, and translated, "The true light was he who, coming into the world, enlightened every man." The principal reasons for this are, 1st. That the Messiah is often spoken of as he that cometh into the world. See Jn 6:14, 18:37. 2nd. He is often distinguished as " the light that cometh into the world." Jn 3:19: "This is the condemnation, that light is come into the world." Jn 12:46: "I am come a light into the world." Christ may be said to do what is accomplished by his command or appointment. This passage means, therefore, that by his own personal ministry, and by his Spirit and apostles, light or teaching is afforded to all. It does not mean that every individual of the human family is enlightened with the knowledge of the gospel, for this never yet has been; but it means, 1st. That this light is not confined to the Jews, but is extended to all --Jews and Gentiles. 2nd. That it is provided for all and offered to all. 3rd. It is not affirmed that at the time that John wrote all were actually enlightened, but the word "lighteth" has the form of the future. This is that light so long expected and predicted, which, as the result its coming into the world, will ultimately enlighten all nations. (m) "true light" Isa 49:6

was the true Light, which lighteth every man, coming into the world.” 85 Neither John nor any saint is the Light; but John and all evangelical preachers testify of the true Light. For the present enough has been said of this Light, what it is, how it is recognized by faith, and how it supports us eternally in life and death, so that no darkness can ever harm us. But what is remarkable is, that he says: “It lighteth every man, coming into the world.” If this be affirmed of the natural light it would be contradicted when he says that it is: “the true Light.” He had said before: “The darkness apprehends it not”; and all his words are directed toward the Light of grace. Then follow the words: “He was in the world, and the world knew him not,” and “His own received him not.” But he whom the true Light lighteth, is illumined by grace, and recognizes the Light. 86 Again, that he does not speak of the light of grace is evident when he says: “It lighteth every man, coming into the world.” This manifestly includes all men who are born into the world. St. Augustine says it means that no man is illumined except by this Light; it is the same as though we were to say of a teacher in a place where there is no other teacher: This teacher instructs all the city, that is, there is no other teacher in that city; he instructs all the pupils. By it is not said that he teaches all the people in the city, but simply that he is the only teacher in the city, and none are taught but by him. So here the Evangelist would have us know that John is not the Light, nor any man, nor any creature; but that there is only one Light that lighteth all men, and that no man comes into the world who can possibly be illumined by any other light. 87 And I cannot reject this interpretation; for St. Paul also speaks in like manner in Rom. 5:18: “As through one trespass the judgment came unto all men to condemnation; even so through one act of righteousness the free gift came unto all men unto justification of life.” Although all men are not justified through Christ, he is, nevertheless, the only man through whom justification comes. So it is also here. Although all men are not illumined, nevertheless this is the only light through which all illumination comes. The Evangelist has used this manner of speech freely, and had no fear that some might take offense because he says “all men.” He thought he would anticipate all such offense, and explains himself before and afterwards, and says: “The darkness apprehended him not, and his own received him not.” These words are sufficient proof to prevent anyone from saying that the Evangelist meant to say that all men are illumined; but he did wish to say that Christ is the only Light that lighteth all men, and without him no man is lighted. 88 If this were said of the natural light of reason, it would have little significance, since it not only enlightens all men who come into the world, but also those who go out of the world, and even devils. For this light of reason remains in the dead, in devils, and in the condemned, yea, it becomes brighter, that they may be all the more tormented by it. But since only human beings who come into this world are mentioned, the Evangelist indicates that he is speaking of the Light of faith, which lightens and helps only in this life; for after death no one will be illumined by it. The illuminating must take place in this life through faith in the man Christ, yet by his divinity. After this life we shall clearly see his divinity without the humanity and without faith. 89 Therefore the Evangelist is careful to form his words so as not by any means to reject the man Christ, and yet so as to declare his divinity. For this reason it was necessary for him to say “all men,” so as to preach only one light for all, and to warn us not to accept in this life the lights of men or any other lights. One man is not to lighten another, but this light alone is to lighten all men; and ministers are to be only forerunners and witnesses of this Light to men, that all may believe in this Light. Therefore, when he had said: “Which lighteth every man,” he realized that he had said too much, and so he added: “coming into the world,” so that he might make Christ the Light of this world. For in the world to come this light will cease and will be changed into eternal glory, as St. Paul says: “When he shall deliver up the kingdom to God,” I Cor. 15,24; but now he rules through his humanity. When he delivers up the kingdom, he will also deliver up the Light; not as though there were two kinds of light, or as though we were to see something different from what we now see; but we shall see the same Light and the same God we now see in faith, but in a different manner. Now we see him in faith darkly, then we shall see him face to face. just as though I beheld a gilded picture through a colored glass or veil, and afterwards looked at it without these. So also St. Paul says: “Now we see in a mirror, darkly; but then face to face,” 1 Cor. 13,12. 90 Behold, you now know of what the Evangelist speaks, when he says that Christ is the Light of men through his humanity, that is, in faith, by means of which his divinity is reflected as by a mirror, or is seen as in a glass or as the sun shines through bright clouds. But let us remember that the Light is attributed to his divinity, not to his humanity; and yet his humanity, which is the cloud or curtain before the Light, must not be thought lightly of. 91 This language is sufficiently plain and he who has faith understands very well what is the nature and character of this Light. It matters not if he who does not believe does not understand it. He is not to understand it, for it is better that he knew nothing of the Bible and did not study it, than that he deceive himself and others with his erroneous light; for he imagines it to be the light of Scripture, which, however, cannot be apprehended without true faith. For this Light shines in the darkness, but is not apprehended by it. 92 This passage may also mean that the Evangelist has in mind the preaching of the Gospel and of faith in all the world, and so that this Light shines upon all men throughout the world, just as the sun shines upon all men. St. Paul says: “Be not moved away from the hope of the Gospel which ye heard, which was preached in all creation under heaven,” Col. 1:23. Christ himself says: “Go ye into all the world, and preach the Gospel to the whole creation,” Mark 16,15. The Psalmist also says: “His going forth is from the end of the heavens, and his circuit unto the ends of it; and there is nothing hid from the heat thereof,” Ps. 19:6. How this is to be understood has been explained in the sermon on the Epistle for Christmas. Is. 9:2. [[The electronic version of this sermon is divided between the verses of John 1:1-14. Read all verses to see the entire sermon.]] 93 By this easy and simple interpretation we can readily understand how this Light lighteth every man, coming into the world, so that neither Jews nor anyone else sho

uld dare to set up their own light anywhere. And this interpretation is well suited to the preceding passages. For even before John or the Gospel bore witness of the Light, it had shone in darkness and the darkness apprehended it not; but after it has been proclaimed and publicly witnessed to, it shines as far as the world extends, unto all men, although all men will not receive it; as follows: V.10. “He was in the world, and the world was made through,him, and the world knew him not.” II. THE COMING OF CHRIST. 94 All this is said of Christ as man and refers especially to the time after his baptism, when he began to give light according to John's testimony. He was ever in the world. But what place of the world knew it? Who received him? He was not even received by those with whom he was personally associated, as the following shows: [[The electronic version of this sermon is divided between the verses of John 1:1-14. Read all verses to see the entire sermon.]] V.11. “He came unto his own, and they that were his own received him not.”

He was in the world - Even from the creation.

He was in the world. This refers, probably, not to his pre-existence, but to the fact that he became incarnate; that he dwelt among men. And the world was made by him. This is a repetition of what is said in Jn 1:3. Not only men, but all material things, were made by him. These facts are mentioned here to make what is said immediately after more striking, to wit, that men did not receive him. The proofs which he furnished that they ought to receive him were, 1st. Those given while he was in the world --the miracles that he wrought and his instructions; and, 2nd. The fact that the world was made by him, It was remarkable that the world did not know or approve its own maker. The world knew him not. The word knew is sometimes used in the sense of approving or loving, Ps 1:6, Mt 7:23. In this sense it may be used here. The world did not love or approve him, but rejected him and put him to death. Or it may mean that they did not understand or know that he was the Messiah; for had the Jews known and believed that he was the Messiah, they would not have put him to death, 1Cor 2:8: "Had they known it, they would not have crucified the Lord of glory." Yet they might have known it, and therefore they were not the less to blame. (m) "and the world knew him not" Jn 1:3

He came - In the fulness of time, to his own - Country, city, temple: And his own - People, received him not.

95 This also is said of his coming as a preacher, and not of his being born into the world. For his coming is his preaching and illumining. The Baptist says: “He it is who coming after me is preferred before me, the latchet of whose shoe I am not worthy to unloose,” Math. 3:11; Luke 3:16; Mark 1:7; John 1:27. On account of this coming John is also called his forerunner, as Gabriel said to his father Zacharias: “He shall go before his face in the spirit and power of Elijah; to make ready for the Lord a people prepared for him,” Luke 1:17. For, as has been said, the Gospels begin with the baptism of Christ. Then he began to be the Light and to do that for which he came. Therefore it is said that he came into the world to his own people and his own received him not. If this were not said of his coming to give light by preaching, the Evangelist would not thus reprove them for not having received him. 96 Who could know that it was he, if he had not been revealed? Therefore it is their fault that they did not receive him; for he came and was revealed by John and by himself. Therefore John says, “That he should be made manifest to Israel, for this cause came I baptizing with water,” John 1:31. And he says himself, “I am come in my Father's name, and ye receive me not; if another shall come in his own name, him ye will receive,” John 5:43. This is also evidently said of the coming of his preaching and of his revelation. 97 He calls the Jews his own people because they were chosen out of all the world to be his people, and he had been promised to them through Abraham, Isaac, Jacob and David. For to us heathens or Gentiles there was no promise of Christ. Therefore we are strangers and are not called “his own”; but through pure grace we have been adopted, and have thus become his people; though, alas, we also allow him to come daily through the Gospel and do not esteem him. Therefore we must also suffer that another, the Pope, comes in his place and is received by us. We must serve the bitter foe because we will not serve our God. 98 But we must not forget in this connection that the Evangelist refers twice to the divinity of Christ. First, when he says: “The world was made through him.” Secondly, when he says: “He came unto his own.” For it is the nature only of the true God to have his own people. The Jews were always God's own people as the Scriptures frequently declare. If then they are Christ's own people, be must certainly be that God to whom the Scriptures assign that people. 99 But the Evangelist commends to every thoughtful person for consideration, what a shame and disgrace it is that the world does not recognize its Creator, and that the Jewish people do not receive their God. In what stronger terms can you reprove the world than by saying that it does not know its Creator? What base wickedness and evil report follow from this fact alone! What good can there be where there is nothing but ignorance, darkness and blindness? What wickedness where there is no knowledge of God! O, woe! What a wicked and frightful thing the world is! The one who knew the world and duly pondered this, would fall the deeper into perdition. He could not be happy in this life, of which such evil things are written. [[The electronic version of this sermon is divided between the verses of John 1:1-14. Read all verses to see the entire sermon.]] V.12. “But as many as received him, to them gave he the right to become children of God, even to them that believed on his name.”

He came unto his own. His own land or country. It was called his land because it was the place of his birth, and also because it was the chosen land where God delighted to dwell and to manifest his favour. See Isa 5:1-7. Over that land the laws of God had been extended, and that land had been regarded as peculiarly his, Ps 147:19,20. His own. His own people. There is a distinction here in the original words which is not preserved in the translation. It may be thus expressed: "He came to his own land and his own people received him not." They were his people, because God had chosen them to be his above all other nations; had given to them his laws; and had signally protected and favoured them, De 7:6, 14:2. Received him not. Did not acknowledge him to be the Messiah. They rejected him and put him to death, agreeably to the prophecy, Isa 53:3,4. From this we learn, 1st. That it is reasonable to expect that those who have been peculiarly favoured should welcome the message of God. God had a right to expect, after all that had been done for the Jews, that they would receive the message of eternal life. So he has a right to expect that we should embrace him and be saved. Yet 2nd. It is not the abundance of mercies that incline men to seek God. The Jews had been signally favoured, but they rejected him. So, many in Christian lands live and die rejecting the Lord Jesus. 3rd. Men are alike in every age. All would reject the Saviour if left to themselves. All men are by nature wicked. There is no more certain and universal proof of this than the universal rejection of the Lord Jesus. (o) "He came unto his own" Acts 3:26, 13:46

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.

100 We see now what kind of a Light that is of which the Evangelist has hitherto been speaking. It is Christ, the comforting light of grace, and not the light of nature or reason. For John is an Evangelist and not a Platonist. All who receive the light of nature and reason receive him according to that light; how could they receive him otherwise? Just as they receive the natural life from the divine life. However, that light and that life do not give them any power to become the children of God. Yea, they remain the enemies of this Light, do not know it, nor acknowledge it. Therefore there can be no reference in this Gospel to the light of nature, but only to Christ, that he may be acknowledged as true God. 101 From now on this Gospel is familiar to all, for it speaks of faith in Christ's name, that it makes us God's children. These are excellent words and powerfully refute the teachers of the law, who preach only good works. Good works never bring about a change of heart. Therefore, although the work righteous are ever changing and think they are improving their deeds, in their hearts they remain the same, and their works only become a mantle for their shame and hypocrisy. 102 But, as has often been said, faith changes the person and makes out of an enemy a child, so mysteriously that the external works, walk and conversation remain the same as before, when they are not by nature wicked deeds. Therefore faith brings with it the entire inheritance and highest good of righteousness and salvation, so that these need not be sought in works, as the false teachers of good works would have us believe. For be who is a child of God has already God's inheritance through his sonship. If then faith gives this sonship, it is manifest that good works should be done freely, to the honor of God, since they already possess salvation and the inheritance from God through faith. This has been amply explained heretofore in the sermon on the second Epistle for this day. [[The electronic version of this sermon is divided between the verses of John 1:1-14. Read all verses to see the entire sermon.]] V.13. “Who were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God.”

To as many as received him. The great mass; the people; the scribes and Pharisees rejected him. A few in his lifetime received him, and many more after his death. To receive him, here, means to believe on him. This is expressed at the end of the verse. Gave he power. This is more appropriately rendered in the margin by the word right or privilege. Comp. Acts 1:7, 5:4, Rom 9:21; 1Cor 7:37, 8:9, 9:4,5. Sons of God. Children of God by adoption. Mt 1:1. Christians are called sons of God-- 1st. Because they are adopted by him, 1Jn 3:1. 2nd. Because they are like him; they resemble him and have his spirit. 3rd. They are united to the Lord Jesus, the Son of God--are regarded by him as his brethren ( Mt 25:40 ), and are therefore regarded as the children of the Most High. On his name. This is another way of saying believeth in him. The name of a person is often put for the person himself, Jn 2:23 Jn 2:18, 1Jn 5:13. From this verse we learn, 1st. That to be a child of God is a privilege-far more so than to be the child of any man, though in the highest degree rich, or learned, or honoured. Christians are therefore more honoured than any other men. 2nd. God gave them this privilege. It is not by their own works or deserts; it is because God chose to impart this blessing to them, Eph 2:8, Jn 15:16. 3rd. This favour is given only to those who believe on him. All others are the children of the wicked one, and no one who has not confidence in God can be regarded as his child. No parent would acknowledge one for his child, or approve of him, who had no confidence in him, who doubted or denied all he said, and who despised his character. Yet this the sinner constantly does toward God, and he cannot, therefore, be called his son. (p) "as many as received him" Isa 56:4,5, Rom 8:15, 1Jn 3:1 (1) "power to become" or, " the right or privilege "

103 To explain himself, the Evangelist here tells us what faith does, and that everything is useless without it. Here he not only does not praise nature, light, reason, and whatever is not of faith, but forcibly overthrows each. This sonship is too great and noble to originate from nature or to be required by it. 104 John mentions four different kinds of sonship: one of blood, another of the will of the flesh, a third of the will of man, the fourth of this will of God. It is evident that the sonship of blood is the natural sonship. With this lie refutes the Jews who boasted that they were of the blood of Abraham and the patriarchs, relying on the passages of Scripture in which God promises the blessing and the inheritance of eternal salvation to the seed of Abraham. Therefore they claim to be the only true people and children of God. But here he says, there must be more than mere blood, else there is no sonship of God. For Abraham and the patriarchs received the inheritance, not for blood's sake but for faith's sake, as Paul teaches in Heb. 11:8. If mere blood-relationship were sufficient for this sonship, then Judas, the betrayer, Caiaphas, Ananias, and all the wicked Jews who in times past were condemned in the wilderness, would have a proper right to this inheritance. For they were all of the blood of the patriarchs. Therefore it is said, they were born, “not of blood, but of God.” 105 The other two relationships or sonships, to wit, “of the will of the flesh.” and “of the will of man” I do not yet sufficiently understand myself. But I see very well that the Evangelist thereby wishes to reject everything which is of nature and which nature can accomplish, and that he would retain the birth by God alone. Therefore there is no danger in whatever manner we explain these two parts and variously attribute them to nature outside of grace. It is all the same. Some understand the sonship of the will of the flesh to come not of blood, but through the law of Moses He commanded that the nearest kin to the wife of a deceased husband marry the widow, and raise a name and heir to the deceased one, that the name of his friend be not put out of Israel. To this interpretation belongs also the step-relationship, which comes of the will of the flesh, and not of blood-relationship. 106 But the Evangelist here calls by the name of flesh man, as he lives in the flesh, which is the common Scriptural designation. Therefore the meaning is: not as men have children outside of their own line of descent, which is carnal and human, and takes place in accordance with man's free will. But what is born in the line of ancestral blood, takes place without the free will, according to nature, whether a man wills it or not. 107 The third kind of sonship mentioned is “of the will of man.” This is taken to mean the sonship of strangers, commonly called “adoption,” as when a man chooses and adopts a strange child as his own. Though you were Abraham's or David's real child, or step-child, or you had been adopted, or you were a stranger, it would all be of no benefit to you unless you were born of God. Even Christ's own friends and relatives did not believe in him, as we are told, John 7:5. 108 But those who wish may explain this relationship as follows: “Those born of blood” may mean all those who belong to the blood-relationship, whether it be a full or a step-relationship; “those born of the will of the flesh” may include all those who are not born of blood, or those who have been adopted into the relationship. But “those who are born of the will of man” are spiritual children of those who are the disciples or followers of a teacher. Thus the Evangelist rejects everything that might be accomplished by blood, flesh, nature, reason, art, doctrine, law, free will, with all their powers, so that no one may presume to help another by means of his own doctrine, work, art, or free will, or be allowed to help any man upon earth to the kingdom of God; he is to reject everything, except the striving after the divine birth. I am also inclined to think that “man” in the Scriptures usually means a superior, who rules, leads, and teaches others. These are properly and before all others rejected, since no relationship is more stubborn, more insolently presumptuous, and confides more in itself than this, and does most strenuously oppose grace at all times, and persecutes the Lord of grace. In this respect let every one have his opinion, as long as he bears in mind that nothing avails which is not born of God. For if something else would have availed anything, the Evangelist would without doubt have put it side by side with the divine birth, especially as he looks for it so carefully, and would not have exalted only this divine birth. 109 The divine birth is therefore nothing else than faith. How can this be? It has been explained above how the light of grace opposes and blinds the light of reason. If now the Gospel comes and bears witness to the light of grace, that man must not live and do according to his fancy, but must reject, put away, and destroy the light of nature, if this man accepts and follows such testimony, gives up his own light and fancy, is willing to become a fool, allows himself to be led, taught and enlightened be will be entirely changed, that is, in his natural light. His old light is extinguished and a new light, to wit, faith is kindled. He follows this new light in life and in death, clings solely to the witness of John or the Gospel, even should he be compelled to abandon all he had and could do before. Behold, he is now born again of God through the Gospel, in which he remains, and lets go his own light and fancy, as St. Paul says: “For in Christ Jesus I begat you through the Gospel,” 1 Cor. 4:15; again, “Of his own will he brought us forth by the word of truth, that we should be a kind of first fruits of his creatures,” Jas. 1:18. Therefore St. Peter calls us “new born babes,” I Pet. 2:2. It is for this reason also that the Gospel is called the womb of God, in which we are conceived, carried and born as a woman conceives, carries and bears a child in her womb. Isaiah says: “Hearken unto me, O house of Jacob, and all the remnant of the house of Israel, that have been borne by me from their birth, that have been carried from the womb,” Is. 46:3. 110 But this birth properly shows its power in times of temptation and death. There it becomes evident who is born again, and who is not. Then the old light, reason, struggles and wrestles and is loath to leave its fancies and desires, is unwilling to consider and resort to the Gospel, and let go its own light. But those who are born again, or are then being born again, spend their lives in peace and obedience to the Gospel, confide in and cling to the witness of John, and let go, their light, life, property, honor, and all they have. Therefore they come to the eternal inheritance, as real children. 111 But when this light, reason and man's old conceit are dead, dark, and changed into a new light, then the life and all powers of man must be changed and be obedient to the new Light. For where the will goes reason follows, and love and pleasures follow the will. And so the whole man must be hid in the Gospel, become a new creature and put off the old Adam, as the serpent puts off its old skin. When the skin becomes old the serpent seeks a narrow crevice in the rock, crawls through it, sheds its old skin, and leaves it on the outside. Thus man must resort to the Gospel and to God's Word, confidently trusting their promises, which never fail. In this way he puts off the old Adam, sets aside his own light and conceit, his will, love, desire, speech, and his deeds, and becomes an entirely new man, who sees everything in a different manner than before, judges differently, thinks differently, wills differently, speaks and loves and desires differently, acts and conducts himself differently than he did before. He now understands whether all the conditions and works of men are right or wrong, as St. Paul says: “He that is spiritual judgeth all things, and he himself is judged of no man,” 1 Cor. 2:15. 112 He now sees clearly what great fools they are who pretend to become pious through their good works. He would not give one farthing for all the preachers, monks, popes, bishops, tonsures, cowls, incense, illuminations, burning of candles, singing, organs, prayers, with all their external performances; for he sees how all this is simple idolatry, and foolish dissimulation, just as the Jews prayed to Baal, Astaroth, and the calf in the wilderness, which they looked upon as precious things in the old light of stubborn, self-conceited reason. 113 From this it is evident that no blood, nor relationship, nor command, nor doctrine, nor reason, nor free will, nor good works, nor exemplary living, nor Carthusian orders, nor any religious orders, though they were angelic, are of any use or help to this sonship of God; but they are only a hindrance. For where reason is not first renewed and in agreement with the new birth, it takes offense, becomes hardened and blinded, so that it will scarcely, if ever, be able to be righted; but thinks its doings and ways are right and proper, storming and raving against all who disregard and reject its doings. Therefore the old man remains the enemy of God and of grace, of Christ and of his light, beheads John and destroys his testimony, the Gospel, and sets up his own human doctrines. Thus the game goes on even now, in full splendor and power, in the doings of the pope and his clergy, who together know nothing of this divine birth. They prattle and speak nonsense in their doctrines and commandments of certain good works, with which they hope to attain grace, though still clad in the old Adam. 114 But what is here said remains unchangeable: Not of blood, not of the will of the flesh nor of man, but of God, is this new birth. We must despair of our own will, works, and life, which have been poisoned by the false, stubborn, selfish light of reason; in all things listen to the voice and testimony of the Baptist; believe and obey it. Then the true Light, Christ will enlighten us, renew us, and give us power to become the sons of God. For this reason he came and was made man, as follows: [[The electronic version of this sermon is divided between the verses of John 1:1-14. Read all verses to see the entire sermon.]] III. CHRIST'S INCARNATION. V.14. “And the Word became flesh, and dwelt among us, and we beheld his glory, glory as of the Only Begotten from the Father, full of grace and truth.”

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.

Which were born. This doubtless refers to the new birth, or to the great change in the sinner's mind called regeneration or conversion. It means that they did not become the children of God in virtue of their natural birth, or because they were the children of Jews, or because they were descended from pious parents. The term "to be born" is often used to denote this change. Comp. Jn 3:3-8 1Jn 2:29. It illustrates clearly and beautifully this great change. The natural birth introduces us to life. The new birth is the beginning of spiritual life. Before, the sinner is dead in sins ( Eph 2:1 ); now he begins truly to live. And as the natural birth is the beginning of life, so to be born of God is to be introduced to real life, to light, to happiness, and to the favour of God. The term expresses at once the greatness and the nature of the change. Not of blood. The Greek word is plural; not of bloods --that is, not of man. Comp. Mt 27:4. The Jews prided themselves on being the descendants of Abraham, Mt 3:9. They supposed that it was proof of the favour of God to be descended from such an illustrious ancestry. In this passage this notion is corrected. It is not because men are descended from an illustrious or pious parentage that they are entitled to the favour of God; or perhaps the meaning may be, not because there is a union of illustrious lines of ancestry or bloods in them. The law of Christ's kingdom is different from what the Jews supposed. Comp. 1Pet 1:23. It was necessary to be born of God by regeneration. Possibly, however, it may mean that they did not become children of God by the bloody rite of circumcision, as many of the Jews supposed they did. This is agreeable to the declaration of Paul in Rom 2:28,29. Nor of the will of the flesh. Not by natural generation. Nor of the will of man. This may refer, perhaps, to the will of man in adopting a child, as the former phrases do to the natural birth; and the design of using these three phrases may have been to say that they became the children of God neither in virtue of their descent from illustrious parents like Abraham, nor by their natural birth, nor by being adopted by a pious man. None of the ways by which we become entitled to the privileges of children among men can give us a title to be called the sons of God. It is not by human power or agency that men become children of the Most High. But of God. That is, God produces the change, and confers the privilege of being called his children. The heart is changed by his power. No unaided effort of man, no works of ours, can produce this change. At the same time, it is true that no man is renewed who does not himself desire and will to be a believer; for the effect of the change is on his will ( Ps 110:3 ), and no one is changed who does not strive to enter in at the strait gate, Php 2:12. This important verse, therefore, teaches us, 1st. That if men are saved they must be born again. 2nd. That their salvation is not the result of their birth, or of any honourable or pious parentage. 3rd. That the children of the rich and the noble, as well as of the poor, must be born of God if they will be saved. 4th. That the children of pious parents must be born again, or they cannot be saved. None will go to heaven simply because their parents are Christians. 5th. That this work is the work of God, and no man can do it for us. 6th. That we should forsake all human dependence, cast off all confidence in the flesh, and go at once to the throne of-grace, and beseech of God to adopt us into his family and save our souls from death. (r) "born, not of blood" Jas 1:18

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.

And the Word was made flesh. The word flesh, here, is evidently used to denote human nature or man. See Mt 16:17, 19:5, 24:22, Lk 3:6, Rom 1:3, 9:5. The "Word" was made man. This is commonly expressed by saying that he became incarnate. When we say that a being becomes incarnate, we mean that one of a higher order than man, and of a different nature, assumes the appearance of man or becomes a man. Here it is meant that "the Word," or the second person of the Trinity, whom John had just proved to be equal with God, became a man, or was united with the man Jesus of Nazareth, so that it might be said that he was made flesh. Was made. This is the same word that is used in Jn 1:3. "All things were made by him." It is not simply affirmed that he was flesh, but that he was made flesh, implying that he had pre-existence, agreeably to Jn 1:1. This is in accordance with the doctrine of the Scriptures elsewhere. Heb 10:5: "A body hast thou prepared me." Heb 2:14: "As the children are partakers of flesh and blood, he also himself likewise took part of the same." 1Jn 4:2. "Jesus Christ is come in the flesh." See also 1Timm 3:16, Php 2:6, 2Cor 8:9 Lk 1:35. The expression, then, means that he became a man, and that he became such by the power of God providing for him a body. It cannot mean that the divine nature was changed into the human, for that could not be; but it means that the Logos, or "Word," became so intimately united to Jesus that it might be said that the Logos, or "Word" became or was a man, as the soul becomes so united to the body that we may say that it is one person or a man. And dwelt among us. The word in the original denotes "dwelt as in a tabernacle or tent;" and some have supposed that John means to say that the human body was a tabernacle or tent for the Logos to abide in, in allusion to the tabernacle among the Jews, in which the Shechinah, or visible symbol of God, dwelt; but it is not necessary to suppose this. The object of John was to prove that "the Word" became incarnate. To do this he appeals to various evidences. One was that he dwelt among them; sojourned with them; ate, drank, slept, and was with them for years, so that they saw him with their eyes, they looked upon him, and their hands handled him, 1Jn 1:1. To dwell in a tent with one is the same as to be in his family; and when John says he tabernacled with them, he means that he was with them as a friend and as one of a family, so that they had full opportunity of becoming familiarly acquainted with him, and could not be mistaken in supposing that he was really a man. We beheld his glory. This is a new proof of what he was affirming- that THE WORD OF GOD became man. The first was, that they had seen him as a man. He now adds that they had seen him in his proper glory as God and man united in one person, constituting him the unequalled Son of the Father. There is no doubt that there is reference here to the transfiguration on the holy mount. See Mt 18:1-9. To this same evidence Peter also appeals, 2Pet 1:16-18. John was one of the witnesses of that scene, and hence he says, "WE beheld his glory," Mk 9:2. The word glory here means majesty, dignity, splendour. The glory as of the only-begotten of the Father. The dignity which was appropriate to the only-begotten Son of God; such glory or splendour as could belong to no other, and as properly expressed his rank and character. This glory was seen eminently on the mount of transfiguration. It was also seen in his miracles, his doctrine, his resurrection, his ascension; all of which were such as to illustrate the perfections, and manifest the glory that belongs only to the Son of God. Only-begotten. This term is never applied by John to any but Jesus Christ. It is applied by him five times to the Saviour, Jn 1:14,18, 3:16,18, 1Jn 4:9. It means literally an only child. Then, as an only child is peculiarly dear to a parent, it means one that is especially beloved. Comp. Gen 22:2, 12, 16, Jer 6:26, Zech 12:10. On both these accounts it is bestowed on the Saviour. 1st. As he was eminently the Son of God, sustaining a peculiar relation to him in his divine nature, exalted above all men and angels, and thus worthy to be called, by way of eminence, his only Son. Saints are called his sons or children, because they are born of his Spirit, or are like him; but the Lord Jesus is exalted far above all, and deserves eminently to be called his only-begotten Son. 2nd. He was peculiarly dear to God, and therefore this appellation, implying tender affection, is bestowed on him. Full of grace and truth. The word full here refers to the Word made flesh, which is declared to be full of grace and truth. The word grace means favours, gifts, acts of beneficence. He was kind, merciful, gracious, doing good to all, and seeking man's welfare by great sacrifices and love; so much so, that it might be said to be characteristic of him, or he abounded in favours to mankind. He was also full of truth. He declared the truth. In him was no falsehood. He was not like the false prophets and false Messiahs, who were wholly impostors; nor was he like the emblems and shadows of the old dispensation, which were only types of the true; but he was truth itself. He represented things as they are, and thus became the truth as well as the way and the life. (s) "Word" Lk 1:35, 1Timm 3:16 (t) "and we beheld" 2Pet 1:17, 1Jn 1:1,2 (u) "full of grace and truth" Ps 45:2, Col 2:3,9

115 By “flesh” we understand the whole man, body and soul, according to the Scriptures, which call man “flesh,” as above, when it is said: “Not of the will of the flesh”; and in the Creed we say: “I believe in the resurrection of the body” (German: flesh), that is, of all men. Again Christ says: “Except those days had been shortened, there would be no flesh saved,” that is, no man, Math. 24:22. Again: “He remembered that they were but flesh, a wind that passeth away, and cometh not again,” Ps. 78,39. Again: “Thou gavest him authority over all flesh, that to all whom thou hast given him, he should give eternal life,” John 17:2. 116 I speak of this the more fully because this passage has occasioned so much offense on the part of heretics at the time when there were learned and great bishops. Some, as Photinus and Appollinaris, taught that Christ was a man without a soul, and that the divine nature took the place of the soul in him. Manichaeus taught that Christ did not have true, natural flesh, but was only an apparition, passing through his mother, Mary, without assuming her flesh and blood, just as the sun shines through a glass, but does not assume its nature. In opposition to all these the Evangelist uses a comprehensive word, and says: “He became flesh,” that is, a man like every other man, who has flesh and blood, body and soul. 117 Thus the Scriptures, one part after another, had to be tried and confirmed, until the time of the Antichrist, who suppressed them not in parts, but in their entirety. For it has been prophesied that at the time of Antichrist all heresy should be united into one parasitic whole and devour the world. This could not have happened at a better time than when the Pope set aside the whole Scriptures, and in their place set up his own law. Therefore bishops are now no more heretics, nor can they become heretics; for they have no part of the book by which heretics are made, to wit, the Gospel. They have piled up all heresy within and among themselves. 118 In times past, heretics, however bad they were, still remained in the Scriptures, and left some parts intact. But what is left since this divine birth and faith are no more acknowledged and preached, and in their stead only human law and works? What matters it, whether Christ is God or not God, whether he was flesh or a mere apparition, whether he had a soul or not, whether he had come before or after his mother, or whether all error and heresy which have ever been, would prevail? We would have no more of him than all those heretics and do not need him. He seems to have become man in vain, and all things written about him seem to be to no purpose, because we have ourselves found a way by which we may by our own works come to the grace of God! 119 Therefore there is no difference between our bishops and all heretics that have ever lived, except this that we name Christ with our mouth and pen, for the sake of appearance. But among ourselves we speak of him, and are as little benefited by him, as though he were one with whom all heretics might play the fool. Thus St. Peter has prophesied and said: “These shall be false teachers among you, who shall privily bring in destructive heresies, denying even the Master that bought them.” ( 2 Peter 2:1 ). 120 What does it profit, though Christ be not what the heretics make him, if he is no more to us than to them, and does no more for us? What does it profit to condemn the heretics, and know Christ aright, if we have no different faith in him than they had? I see no reason for the need of Christ, if I am able to attain grace by my works. It is not necessary for him to be God and man. In short all that is written about him is unnecessary; it would be sufficient to preach God alone, as the Jews believe, and then obtain his grace by means of my works. What more would I want? What more would I need? 121 Christ and the Scriptures are not necessary, as long as the doctrine of the pope and his schools exist. Therefore I have said that pope, bishops, and schools are not good enough to be heretics; but they surpass all heretics, and are the dregs of all heresies, errors, and idolatry from the beginning, because they entirely suppress Christ and the Word of God, and only retain their names for appearance's sake. This no idolater, no heretic, no Jew has ever done, not even the Turk with all his violent acts. And although the heathen were without the Scriptures and without Christ before his birth, yet they did not oppose him and the Scriptures, as these do. Therefore they were far better than the Papists. 122 Let us be wise in these times in which Anti-Christ is powerful, and let us cling to the Gospel, which does not teach us that reason is our light, as men teach us, but which presents Christ as indispensable to our salvation, and says: The Word, by which all things were made, is life, and the life is the light of men. Firmly believe that Christ is the Light of men, that without him all is darkness in man, so that he is unable to know what to do or how to act, to say nothing about being able to attain the grace of God by his own works, as the foolish schools with their idol, the Pope, teach and deceive all the world. 123 He came that he might become the Light of men, that is, that he might become known; he showed himself bodily and personally among men and was made man. He is the light on the candle-stick. The lost piece of money did not of itself and with light in hand go after and seek the lighted candle, but the candle with its light sought the piece of money and found it; it has swept the house of this whole world in every nook and corner with its broom; and it continues to seek, sweep and find even until the last day. 124 But that the Word and not the Father was made flesh, and that both are one complete, true God, is a great mystery. Yet faith apprehends it all, and it is proper that reason should not apprehend it; it happened and is written that reason should not apprehend it, but become altogether blind, dazzled and stupefied, changing from its old false light into the new light. 125 Yet this article is not opposed to the light of reason, which says that we must serve God, believe, and be pious, which accords with this article. But if reason is called on to say exactly who this God is, it is startled and says: “This is not God,” and so makes a God according to its fancy. Therefore when it is informed that this Word is God and that the Father is the same God, it doubts, hesitates and imagines the article to be wrong and untrue, continues in its conceit and fancy, and thinks it knows better what God is and who he is than any one else. 126 Thus the Jews continue in their opinion, and do not doubt at all that God is to be believed and honored; but who this God is, they explain according to their own fancy, claim to be masters themselves, and even make God a liar. See then, thus reason does to all of God's works and words, continues to cry that God's work and Word are to be honored, but claims that it is its privilege and judgment to say what is God's work and Word. It would judge God in all his works and words, but is unwilling to be judged by him. What God is or is not, must be according to its caprice. 127 Consider whether God does not justly express his anger in the Scriptures against such immeasurable wickedness, whether he does not rightly prefer open sinners to such saints. What would you think more vexatious than such wicked presumptuous? I say this that we may recognize the delicious fruit to which the pope and his schools attribute so much, and which of itself and by its own exertions, without Christ, provides the grace of God. They are God's greatest enemies, and would annihilate him, in order that they might be God themselves, and succeed in making men believe that the grace of God is obtained as they prescribe. This surely is real darkness. 128 See, in this way reason must make idols, and cannot do otherwise; it knows very well how to talk of God's honor, but goes and bestows the same honor on him whom it fancies to be God. Such a one is certainly not God, but is reason's fancy and error, of which the prophets in various ways complained. Nor does it improve the matter, if any one were to say, as the Jews do: “Yes, I mean the God who has created the heavens and the earth; here I cannot be mistaken, and must be right.” In Isaiah 48:1 God himself answers: “Hear ye this, who swear by the name of Jehovah, and make mention of the God of Israel, but not in truth, nor in righteousness.” And Jeremiah 5:2 says: “And though they say, as Jehovah liveth; surely they swear falsely.” 129 How is this to be accounted for? It happens thus that he who does not accept God in the particular manner in which God has revealed himself, will profit nothing, if he afterwards accepts God in the manner which he has selected for himself. If Abraham had said that it was neither God nor God's work that commanded him to sacrifice his son Isaac, but would have followed his reason and have said he would not sacrifice his son, but would serve the God who made heaven and earth in some other way, what would it have profited him? He would have lied; for he would in that very thing have rejected the God who created the heavens and the earth, and would have devised another God, under the name of the God who had created the heavens and the earth, and would have despised the true God, who had given him the command. 130 Behold, thus they all lie who say, they mean the true God who created the heavens and the earth, and yet do not accept his work and Word, but exalt their own opinion above God and his Word. If we truly believed in the God who had created heaven and earth, they would also know that the same God is a creator of their imagination, makes, breaks and judges it as he pleases. But as they do not allow him to be a creator of themselves and their fancies even in a small degree, it cannot be true that they believe him to be the creator of all creation. 131 Perhaps you will say: What if I were deceived, and he were not God? I answer: Do not worry, dear soul; a heart that does not trust in its own fancy God will not allow to be deceived; for it is not possible that he should not enter such a heart and dwell there. Mary says: “He hath filled the hungry with good things,” Luke 1:53. The Psalmist says: “He satisfieth the longing soul,” Ps. 107:9. But if any is deceived it is certain that he trusted in his own fancy, either secretly or openly. Therefore a hungry soul always stands in fear in those things that are uncertain, whether they be of God. But selfconceited persons are immediately taken with them, thinking it sufficient if the things glitter and take their fancy. Again what is certain to be of God, the simple accept at once, but the arrogant persecute it. 132 Now there is no surer sign of a thing of God than that it is against or beyond our fancy. Likewise the arrogant think, there is no surer sign that a thing is not of God than that it is against their fancy. For they are makers and masters of God, and so make those things God and of God which accord with their fancy. Therefore all those who depend upon themselves must be deceived, and all those who are simpleminded, and not preoccupied with themselves, are safe; they are they who keep the true Sabbath. Where this fancy goes so far as to employ the Word of God in defense of its arrogance and to apply the Scriptures according to its own light, there is neither hope nor help. Such people think the Word of God on their side, and they must safeguard it. This is the last fall, and is the real mischief of Lucifer, of whom Solomon speaks: “A righteous man falleth seven times, and riseth up again; but the wicked are overthrown by calamity.” Prov. 24,16. 133 Of this there is now enough; let us come back again to the Gospel. John says: “And the Word became flesh, and dwelt among us;” that is, he lived among men upon earth, as other men do. Even though he was God, he became a citizen of Nazareth and Capernaum, and conducted himself as other men did. Thus St. Paul says: “Who, existing in the form of God, counted not the being man equality with a thing to be grasped, but emptied himself, taking the form of a servant, being made in the likeness of men; and being found in fashion as a man, he humbled himself, becoming obedient even unto death, yea, the death of the cross.” Phil. 2:6-8. 134 Now this “likeness” and “dwelling” of Christ must not be understood of his human nature, in which he has been made like unto men. But these words must be understood as referring to his external being and mode of living such as eating, drinking, sleeping, walking, working, resting, hearth and home, walking, and standing, and all human conduct and deportment, by which no one could recognize him as God, had he not been so proclaimed by John in the Gospel. IV. THE REVELATION OF CHRIST'S GLORY. 135 He says further: “We behold his glory,” that is, his divinity through his miracles and teachings. The word “glory” we have heard before in the Epistle, where it was said of Christ, that Christ is the “brightness of the Father's glory,” which means his divinity. Our word “glory” comes from the Latin “gloria.” The corresponding word in Hebrew is “Cabod” and the Greek word is “Doxa.” Thus we speak of a ruler or a great man having achieved an accomplishment with great glory, and that everything passed off gloriously, when it has passed off well, successfully, and bravely. Glory does not only mean a great repute, or far-famed honor, but it means also the things which give occasion for the fame, such as costly houses, vessels, clothes, servants, and the like, as Christ says of Solomon: “Consider the lilies of the field, how they grow; they toil not, neither do they spin; yet I say unto you, that even Solomon in all his glory was not arrayed like one of these,” Math. 6:28-29. In the book of Esther we read: “King Ahasuerus made a great feast.... when he showed the riches of his glorious kingdom,” 1:3-4. Thus we say: This is a glorious thing, a glorious manner, a glorious deed, “gloriosa res”. This is also what the Evangelist means when he says: “We have seen his glory,” to wit, his glorious being and deeds, which are not an insignificant, common glory, but the glory as of the only begotten of the Father. 136 Here he expresses who the Word is, of whom he and Moses have been speaking, namely, the only begotten Son of God, who has all the glory of the Father. He calls him the only begotten, so as to distinguish him from all the children of God, who are not natural children as this one is. With these words is shown his true divinity; for if he were not God, he could not in preference to others be called the only begotten Son, which is to say that he and no other is the Son of God. This can not be said of angels and pious men. For not one of them is the Son of God, but are all brethren and creatures of a like creation, children elected by grace, and not children born out of God's nature. 137 But the expression, “We beheld his glory”, does not refer only to bodily sight; for the Jews also saw his glory, but did not regard it as the glory of the only begotten Son of God: it refers to the sight of the faithful, who believe it in their hearts. Unbelievers, who beheld only the worldly glory, did not notice this divine glory. Nor can these two tolerate each other. He that would be glorious before the world for God's sake, will be glorious before God. V.14. “Full of Grace and Truth.” 138 These two words are commonly used together in the Scriptures. “Grace” means that whatsoever Christ does is ever pleasing and right. Furthermore, in man there is only disfavor and guile; all that he does is displeasing to God. In fact, he is fundamentally untrue and puts on a vain show, as the Psalmist says: “All men are liars”, 116:11. And again: “Surely every man at his best estate is altogether vanity.” Ps. 39:5. 139 This passage is opposed to the presumptuous Papists and Pelagians, who find something outside of Christ, which they claim is good and true; and yet in Christ alone is grace and truth. It is indeed true, as has been said above, that there are some things outside of Christ which are true and pleasing, as the natural light, which teaches that three and two are five, that God should be honored, and the like. But this light never accomplishes its end; for as soon as reason is to act, and make use of its light, and exercise it, it confuses everything, calls that which is good bad, and that which is bad good; calls that the honor of God which is his dishonor, and vice versa. Therefore man is only a liar and vain, and unable to make use of this natural light except against God, as we have already said. 140 It is unnecessary to look for the armor in this Gospel; it is all armor and the chief part, upon which is founded the article of faith that Christ is true God and true man, and that without Grace, nature, free will, and works are nothing but deception, sin, error and heresy in spite of Papists and Pelagians. [[The electronic version of this sermon is divided between the verses of John 1:19-28. Read all verses to see the entire sermon.]] Sermon for the Fourth Sunday in Advent; John 1:19-28 The Witness and Confession of John the Baptist; and the Spiritual Meaning of His Witness I. THE WITNESS AND CONFESSION OF JOHN THE BAPTIST. 1 With many words the Evangelist describes and magnifies the testimony of John. Although it would have been sufficient if he had written of him, “He conf

John's Testimony to Christ. 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. 16 And of his fulness have all we received, and grace for grace. 17 For the law was given by Moses, but grace and truth came by Jesus Christ. 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. In these verses, I. The evangelist begins again to give us John Baptist's testimony concerning Christ, v. 15 . He had said ( v. 8 ) that he came for a witness; now here he tells us that he did accordingly bear witness. Here, Observe, 1. How he expressed his testimony: He cried, according to the prediction that he should be the voice of one crying. The Old-Testament prophets cried aloud, to show people their sins; this New-Testament prophet cried aloud, to show people their Saviour. This intimates, (1.) That it was an open public testimony, proclaimed, that all manner of persons might take notice of it, for all are concerned in it. False teachers entice secretly, but wisdom publishes her dictates in the chief places of concourse. (2.) That he was free and hearty in bearing this testimony. He cried as one that was both well assured of the truth to which he witnessed and well affected to it. He that had leaped in his mother's womb for joy of Christ's approach, when newly conceived, does now with a like exultation of spirit welcome his public appearance. 2. What his testimony was. He appeals to what he had said at the beginning of his ministry, when he had directed them to expect one that should come after him, whose forerunner he was, and never intended any other than to lead them to him, and to prepare his way. This he had given them notice of from the first. Note, It is very comfortable to a minister to have the testimony of his conscience for him that he set out in his ministry with honest principles and sincere intentions, with a single eye to the glory and honour of Christ. Now what he had then said he applies to this Jesus whom he had lately baptized, and who was so remarkably owned from heaven: This was he of whom I spoke. John did not tell them that there would shortly appear such a one among them, and then leave them to find him out; but in this he went beyond all the Old-Testament prophets that he particularly specified the person: " This was he, the very man I told you of, and to him all I said is to be accommodated." Now what was it he said? (1.) He had given the preference to this Jesus: He that comes after me, in the time of his birth and public appearance, is preferred before me; he that succeeds me in preaching and making disciples is a more excellent person, upon all accounts; as the prince or peer that comes after is preferred before the harbinger or gentleman-usher that makes way for him. Note, Jesus Christ, who was to be called the Son of the Highest ( Luke i. 32 ), was preferred before John Baptist, who was to be called only the prophet of the Highest, Luke i. 76 . John was a minister of the New Testament, but Christ was the Mediator of the New Testament. And observe, though John was a great man, and had a great name and interest, yet he was forward to give the preference to him to whom it belonged. Note, All the ministers of Christ must prefer him and his interest before themselves and their own interests; they will make an ill account that seek their own things, not the things of Christ, Phil. ii. 21 . He comes after me, and yet is preferred before me. Note, God dispenses his gifts according to his good pleasure, and many times crosses hands, as Jacob did, preferring the younger before the elder. Paul far outstripped those that were in Christ before him. (2.) He here gives a good reason for it: For he was before me, protos mou en — He was my first, or first to me; he was my first Cause, my original. The First is one of God's names, Isa. xliv. 6 . He is before me, is my first, [1.] In respect of seniority: he was before me, for he was before Abraham, ch. viii. 58 . Nay, he was before all things, Col. i. 17 . I am but of yesterday, he from eternity. It was but in those days that John Baptist came ( Matt. iii. 1 ), but the goings forth of our Lord Jesus were of old, from everlasting, Mic. v. 2 . This proves two natures in Christ. Christ, as man, came after John as to his public appearance; Christ, as God, was before him; and how could he otherwise be before him but by an eternal existence? [2.] In respect of supremacy; for he was my prince; so some princes are called the first; proton , "It is he for whose sake and service I am sent: he is my Master, I am his minister and messenger." II. He presently returns again to speak of Jesus Christ, and cannot go on with John Baptist's testimony till v. 19 . The 16th verse has a manifest connection with v. 14 , where the incarnate Word was said to be full of grace and truth. Now here he makes this the matter, not only of our adoration, but of our thankfulness, because from that fulness of his we all have received. He received gifts for men ( Ps. lxviii. 18 ), that he might give gifts to men, Eph. iv. 8 . He was filled, that he might fill all in all ( Eph. i. 23 ), might fill our treasures, Prov. viii. 21 . He has a fountain of fulness overflowing: We all have received. All we apostles; so some. We have received the favour of this apostleship, that is grace; and a fitness for it, that is truth. Or, rather, All we believers; as many as received him ( v. 16 ), received from him. Note, All true believers receive from Christ's fulness; the best and greatest saints cannot live without him, the meanest and weakest may live by him. This excludes proud boasting, that we have nothing but we have received it; and silences perplexing fears, that we want nothing but we may receive it. Let us see what it is that we have received. 1. We have received grace for grace. Our receivings by Christ are all summed up in this one word, grace; we have received kai charin — even grace, so great a gift, so rich, so invaluable; we have received no less than grace; this is a gift to be spoken of with an emphasis. It is repeated, grace for grace; for to every stone in this building, as well as to the top-stone, we must cry, Grace, grace. Observe, (1.) The blessing received. It is grace; the good will of God towards us, and the good work of God in us. God's good will works the good work, and then the good work qualifies us for further tokens of his good will. As the cistern receives water from the fulness of the fountain, the branches sap from the fulness of the root, and the air light from the fulness of the sun, so we receive grace from the fulness of Christ. (2.) The manner of its reception: Grace for grace — charin anti charitos . The phrase is singular, and interpreters put different senses upon it, each of which will be of use to illustrate the unsearchable riches of the grace of Christ. Grace for grace bespeaks, [1.] The freeness of this grace. It is grace for grace' sake; so Grotius. We receive grace, not for our sakes (be it known to us), but even so, Father, because it seemed good in thy sight. It is a gift according to grace, Rom. xii. 6 . It is grace to us for the sake of grace to Jesus Christ. God was well pleased in him, and is therefore well pleased with us in him, Eph. i. 6 . [2.] The fulness of this grace. Grace for grace is abundance of grace, grace upon grace (so Camero ), one grace heaped upon another; as skin for skin is skin after skin, even all that a man has, Job ii. 4 . It is a blessing poured out, that there shall not be room to receive it, plenteous redemption: one grace a pledge of more grace. Joseph-He will add. It is such a fulness as is called the fulness of God which we are filled with. We are not straitened in the grace of Christ, if we be not straitened in our own bosoms. [3.] The serviceableness of this grace. Grace for grace is grace for the promoting and advancing of grace. Grace to be exercised by ourselves; gracious habits for gracious acts. Grace to be ministered to others; gracious vouchsafements for gracious performances: grace is a talent to be traded with. The apostles received grace ( Rom. i. 5 ; Eph. iii. 8 ), that they might communicate it, 1 Pet. iv. 10 . [4.] The substitution of New-Testament grace in the room and stead of Old-Testament grace: so Beza. And this sense is confirmed by what follows ( v. 17 ); for the Old Testament had grace in type, the New Testament has grace in truth. There was a grace under the Old Testament, the gospel was preached then ( Gal. iii. 8 ); but that grace is superseded, and we have gospel grace instead of it, a glory which excelleth, 2 Cor. iii. 10 . Discoveries of grace are now more clear, distributions of grace far more plentiful; this is grace instead of grace. [5.] It bespeaks the augmentation and continuance of grace. Grace for grace is one grace to improve, confirm, and perfect another grace. We are changed into the divine image, from glory to glory, from one degree of glorious grace to another, 2 Cor. iii. 18 . Those that have true grace have that for more grace, Jam. iv. 6 . When God gives grace he saith, Take this in part; for he who hath promised will perform. [6.] It bespeaks the agreeableness and conformity of grace in the saints to the grace that is in Jesus Christ; so Mr. Clark. Grace for grace is grace in us answering to grace in him, as the impression upon the wax answers the seal line for line. The grace we receive from Christ changes us into the same image ( 2 Cor. iii. 18 ), the image of the Son ( Rom. viii. 29 ), the image of the heavenly, 1 Cor. xv. 49 . 2. We have received grace and truth, v. 17 . He had said ( v. 14 ) that Christ was full of grace and truth; now here he says that by him grace and truth came to us. From Christ we receive grace; this is a string he delights to harp upon, he cannot go off from it. Two things he further observes in this verse concerning this grace:—(1.) Its preference above the law of Moses: The law was given by Moses, and it was a glorious discovery, both of God's will concerning man and his good will to man; but the gospel of Christ is a much clearer discovery both of duty and happiness. That which was given by Moses was purely terrifying and threatening, and bound with penalties, a law which could not give life, which was given with abundance of terror ( Heb. xii. 18 ); but that which is given by Jesus Christ is of another nature; it has all the beneficial uses of the law, but not the terror, for it is grace: grace teaching ( Tit. ii. 11 ), grace reigning, Rom. v. 21 . It is a law, but a remedial law. The endearments of love are the genius of the gospel, not the affrightments of law and the curse. (2.) Its connection with truth: grace and truth. In the gospel we have the discovery of the greatest truths to be embraced by the understanding, as well as of the richest grace to be embraced by the will and affections. It is a faithful saying, and worthy of all acceptation; that is, it is grace and truth. The offers of grace are sincere, and what we may venture our souls upon; they are made in earnest, for it is grace and truth. It is grace and truth with reference to the law that was given by Moses. For it is, [1.] The performance of all the Old-Testament promises. In the Old Testament we often find mercy and truth put together, that is, mercy according to promise; so here grace and truth denote grace according to promise. See Luke i. 72 ; 1 Kings viii. 56 . [2.] It is the substance of all the Old-Testament types and shadows. Something of grace there was both in the ordinances that were instituted for Israel and the providences that occurred concerning Israel; but they were only shadows of good things to come, even of the grace that is to be brought to us by the revelation of Jesus Christ. He is the true paschal lamb, the true scape-goat, the true manna. They had grace in the picture; we have grace in the person, that is, grace and truth. Grace and truth came, egeneto — was made; the same word that was used ( v. 3 ) concerning Christ's making all things. The law was only made known by Moses, but the being of this grace and truth, as well as the discovery of them, is owing to Jesus Christ; this was made by him, as the world at first was; and by him this grace and truth do consist. 3. Another thing we receive from Christ is a clear revelation of God to us ( v. 18 ): He hath declared God to us, whom no man hath seen at any time. This was the grace and truth which came by Christ, the knowledge of God and an acquaintance with him. Observe, (1.) The insufficiency of all other discoveries: No man hath seen God at any time. This intimates, [1.] That the nature of God being spiritual, he is invisible to bodily eyes, he is a being whom no man hath seen, nor can see, 1 Tim. vi. 16 . We have therefore need to live by faith, by which we see him that is invisible, Heb. xi. 27 . [2.] That the revelation which God made of himself in the Old Testament was very short and imperfect, in comparison with that which he has made by Christ: No man hath seen God at any time; that is, what was seen and known of God before the incarnation of Christ was nothing to that which is now seen and known; life and immortality are now brought to a much clearer light than they were then. [3.] That none of the Old-Testament prophets were so well qualified to make known the mind and will of God to the children of men as our Lord Jesus was, for none of them had seen God at any time. Moses beheld the similitude of the Lord ( Num. xii. 8 ), but was told that he could not see his face, Exod. xxxiii. 20 . But this recommends Christ's holy religion to us that it was founded by one that had seen God, and knew more of his mind than any one else ever did. (2.) The all-sufficiency of the gospel discovery proved from its author: The only-begotten Son, who is in the bosom of the Father, he has declared him. Observe here, [1.] How fit he was to make this discovery, and every way qualified for it. He and he alone was worthy to take the book, and to open the seals, Rev. v. 9 . For, First, He is the only-begotten Son; and who so likely to know the Father as the Son? or in whom is the Father better known than in the Son? Matt. xi. 27 . He is of the same nature with the Father, so that he who hath seen him hath seen the Father, ch. xiv. 9 . The servant is not supposed to know so well what his Lord does as the Son, ch. xv. 15 . Moses was faithful as a servant, but Christ as a Son. Secondly, He is in the bosom of the Father. He had lain in his bosom from eternity. When he was here upon earth, yet still, as God, he was in the bosom of the Father, and thither he returned when he ascended. In the bosom of the Father; that is, 1. In the bosom of his special love, dear to him, in whom he was well pleased, always his delight. All God's saints are in his hand, but his Son was in his bosom, one in nature and essence, and therefore in the highest degree one in love. 2. In the bosom of his secret counsels. As there was a mutual complacency, so there was a mutual consciousness, between the Father and Son ( Matt. xi. 27 ); none so fit as he to make known God, for none knew his mind as he did. Our most secret counsels we are said to hide in our bosom (in pectore ); Christ was privy to the bosom-counsels of the Father. The prophets sat down at his feet as scholars; Christ lay in his bosom as a friend. See Eph. iii. 11 . [2.] How free he was in making this discovery: He hath declared. Him is not in the original. He has declared that of God which no man had at any time seen or known; not only that which was hid of God, but that which was hid in God ( Eph. iii. 9 ), exegesato —it signifies a plain, clear, and full discovery, not by general and doubtful hints, but by particular explications. He that runs may now read the will of God and the way of salvation. This is the grace, this the truth, that came by Jesus Christ. John's

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. &c. He is preferred before me - in his office: for he was before me - in his nature.

John bare witness of him. The evangelist now returns to the testimony of John the Baptist. He had stated that the Word became incarnate, and he now appeals to the testimony of John to show that, thus incarnate, he was the Messiah. He that cometh after me. He of whom I am the forerunner, or whose way I am come to prepare. Mt 3:3. Is preferred before me. Is superior to me. Most critics have supposed that the words translated "is preferred" relate to time, and not to dignity; meaning that though he came after him publicly, being six months younger than John, as well as entering on his work after John, yet that he had existed long before him. Most, however, have understood it more correctly, as our translators seem to have done, as meaning, He was worthy of more honour than I am. He was before me. This can refer to nothing but his preexistence, and can be explained only on the supposition that he existed before John, or, as the evangelist had before shown, from the beginning. He came after John in his public ministry and in his human nature, but in his divine nature he had existed long before John had a being--from eternity. We may learn here that it is one mark of the true spirit of a minister of Christ to desire and feel that Christ is always to be preferred to ourselves. We should keep ourselves out of view. The great object is to hold up the Saviour; and however much ministers may be honoured or blessed, yet they should lay all at the feet of Jesus, and direct all men to him as the undivided object of affection and honour. It is the business of every Christian, as well as of every Christian minister, to be a witness for Christ, and to endeavour to convince the world that he is worthy of confidence and love. (v) "John bare witness of him" Mt 3:13

Of his fullness. In Jn 1:14 the evangelist has said that Christ was full of grace and truth. Of that fulness he now says that all the disciples had received; that is, they derived from his abundant truth and mercy grace to understand the plan of salvation, to preach the gospel, to live lives of holiness; they partook of the numerous blessings which he came to impart by his instructions and his death. These are undoubtedly not the words of John the Baptist, but of the evangelist John, the writer of this gospel. They are a continuation of what he was saying in the 14th verse, the 15th verse being evidently thrown in as a parenthesis. The declaration had not exclusive reference, probably, to the apostles, but it is extended to all Christians, for all believers have received of the fulness of grace and truth that is in Christ. Comp. Eph 1:23, 3:19, Col 1:19, 2:9. In all these places our Saviour is represented as the fulness of God--as abounding in mercy, as exhibiting the divine attributes, and as possessing in himself all that is necessary to fill his people with truth, and grace, and love. Grace for grace. Many interpretations of this phrase have been proposed. The chief are briefly the following: 1st. "We have received, under the gospel, grace or favour, instead of those granted under the law; and God has added by the gospel important favours to those which he gave under the law." This was first proposed by Chrysostom. 2nd. "We, Christians, have received grace answering to, or corresponding to that which is in Jesus Christ. We are like him in meekness, humility," &c. 3rd. "We have received grace as grace --that is, freely. We have not purchased it nor deserved it, but God has conferred it on us freely " (Grotius). 4th. The meaning is, probably, simply that we have received through him abundance of grace or favour. The Hebrews, in expressing the him. He knew him intima superlative degree of comparison, used simply to repeat the word--thus, "pits, pits," meaning many pits (Hebrew in Gen 14:10 ). So here grace for grace may mean much grace; superlative favours bestowed on man; favours superior to all that had been under the law --superior to all other things that God can confer on men. These favours consist in pardon, redemption, protection, sanctification, peace here, and heaven hereafter. (w) "fulness" Jn 3:34

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.

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 { Joh 1:14 ,) no more uses that name, the Word, in all his book.

The law was given. The Old Testament economy. The institutions under which the Jews lived. By Moses. By Moses, as the servant of God. He was the great legislator of the Jews, by whom, under God, their polity was formed. The law worketh wrath ( Rom 4:15 ); it was attended with many burdensome rites and ceremonies ( Acts 15:10 ); it was preparatory to another state of things. The gospel succeeded that and took its place, and thus showed the greatness of the gospel economy, as well as its grace and truth. Grace and truth came by Jesus Christ. A system of religion full of favours, and the true system, was revealed by him. The old system was one of law, and shadows, and burdensome rites; this was full of mercy to mankind, and was true in all things. We may learn from these verses-- 1st. That all our mercies come from Jesus Christ. 2nd. "All true believers receive from Christ's fulness the best and greatest saints cannot live without him, the meanest and weakest may live by him. This excludes proud boasting that we have nothing but we have received it, and silenceth perplexing fears that we want nothing but we may receive it." (x) "grace and truth" Ps 85:10, Rom 5:21

No man hath seen God at any time. This declaration is probably made to show the superiority of the revelation of Jesus above that of any previous dispensation. It is said, therefore, that Jesus had an intimate knowledge of God, which neither Moses nor any of the ancient prophets had possessed. God is invisible; no human eyes have seen him; but Christ had a knowledge of God which might be expressed to our apprehension by saying that he saw him intimately and completely, and was therefore fitted to make a fuller manifestation of him. See Jn 5:37, 6:46, 1Jn 4:12, Ex 33:20, Jn 14:9. This passage is not meant to deny that men had witnessed manifestations of God, as when he appeared to Moses and the prophets (comp. Nu 12:8, Is 6:1-13 ); but it is meant that no one has seen the essence of God, or has fully known God. The prophets delivered what they heard God speak; Jesus what he knew of God as his equal, and as understanding fully his nature. The only-begotten Son. Jn 1:14. This verse shows John's sense of the meaning of that phrase, as denoting an intimate and full knowledge of God. In the bosom of the Father. This expression is taken from the custom among the Orientals of reclining at their meals. Mt 23:6. It denotes intimacy, friendship, affection. Here it means that Jesus had a knowledge of God such as one friend has of another-- knowledge of his character, designs, and nature which no other one possesses, and which renders him, therefore, qualified above all others to make him known. Hath declared him. Hath fully revealed him or made him known. Comp. Heb 1:1,4. This verse proves that, Jesus had a knowledge of God above that which any of the ancient prophets had, and that the fullest revelations of his character are to be expected in the gospel. By his Word and Spirit he can enlighten and guide us, and lead us to the true knowledge of God; and there is no true and full knowledge of God which is not obtained through his Son. Comp. Jn 14:6, 1Jn 2:22,23. (y) "No man hath seen" Ex 33:20, 1Timm 6:16 (z) "The only-begotten" 1Jn 4:9

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.

The Jews - Probably the great council sent.

This is the record. The word record here means testimony, in whatever way given. The word record now commonly refers to written evidence. This is not its meaning here. John's testimony was given without writing. When the Jews sent. John's fame was great. See Mt 3:5. It spread from the region of Galilee to Jerusalem, and the nation seemed to suppose, from the character of his preaching, that he was the Messiah, Lk 3:15. The great council of the nation, or the Sanhedrim, had, among other things, the charge of religion. They felt it to be their duty, therefore, to inquire into the character and claims of John, and to learn whether he was the Messiah. It is not improbable that they wished that he might be the long-expected Christ, and were prepared to regard him as such. When the Jews sent priests and Levites. Lk 10:31,32. These were probably members of the Sanhedrim. (a) "the record of John" Lk 3:15

Testimony to Christ; John Examined by the Priests. 19 And this is the record of John, when the Jews sent priests and Levites from Jerusalem to ask him, Who art thou? 20 And he confessed, and denied not; but confessed, I am not the Christ. 21 And they asked him, What then? Art thou Elias? And he saith, I am not. Art thou that prophet? And he answered, No. 22 Then said they unto him, Who art thou? that we may give an answer to them that sent us. What sayest thou of thyself? 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. 24 And they which were sent were of the Pharisees. 25 And they asked him, and said unto him, Why baptizest thou then, if thou be not that Christ, nor Elias, neither that prophet? 26 John answered them, saying, I baptize with water: but there standeth one among you, whom ye know not; 27 He it is, who coming after me is preferred before me, whose shoe's latchet I am not worthy to unloose. 28 These things were done in Bethabara beyond Jordan, where John was baptizing. We have here the testimony of John, which he delivered to the messengers who were sent from Jerusalem to examine him. Observe here, I. Who they were that sent to him, and who they were that were sent. 1. They that sent to him were the Jews at Jerusalem, the great sanhedrim or high-commission court, which sat at Jerusalem, and was the representative of the Jewish church, who took cognizance of all matters relating to religion. One would think that they who were the fountains of learning, and the guides of the church, should have, by books, understood the times so well as to know that the Messiah was at hand, and therefore should presently have known him that was his forerunner, and readily embraced him; but, instead of this, they sent messengers to cross questions with him. Secular learning, honour, and power, seldom dispose men's minds to the reception of divine light. 2. They that were sent were, (1.) Priests and Levites, probably members of the council, men of learning, gravity, and authority. John Baptist was himself a priest of the seed of Aaron, and therefore it was not fit that he should be examined by any but priests. It was prophesied concerning John's ministry that it should purify the Sons of Levi ( Mal. iii. 3 ), and therefore they were jealous of him and his reformation. (2.) They were of the Pharisees, proud, self-justiciaries, that thought they needed no repentance, and therefore could not bear one that made it his business to preach repentance. II. On what errand they were sent; it was to enquire concerning John and his baptism. They did not send for John to them, probably because they feared the people, lest the people where John was should be provoked to rise, or lest the people where they were should be brought acquainted with him; they thought it was good to keep him at a distance. They enquire concerning him, 1. To satisfy their curiosity; as the Athenians enquired concerning Paul's doctrine, for the novelty of it, Acts xvii. 19, 20 . Such a proud conceit they had of themselves that the doctrine of repentance was to them strange doctrine. 2. It was to show their authority. They thought they looked great when they called him to account whom all men counted as a prophet, and arraigned him at their bar. 3. It was with a design to suppress him and silence him if they could find any colour for it; for they were jealous of his growing interest, and his ministry agreed neither with the Mosaic dispensation which they had been long under, nor with the notions they had formed of the Messiah's kingdom. III. What was the answer he gave them, and his account, both concerning himself and concerning his baptism, in both which he witnessed to Christ. 1. Concerning himself, and what he professed himself to be. They asked him, Sy tis ei — Thou, who art thou? John's appearing in the world was surprising. He was in the wilderness till the day of his showing unto Israel. His spirit, his converse, he doctrine, had something in them which commanded and gained respect; but he did not, as seducers do, give out himself to be some great one. He was more industrious to do good than to appear great; and therefore waived saying any thing of himself till he was legally interrogated. Those speak best for Christ that say least of themselves, whose own works praise them, not their own lips. He answers their interrogatory, (1.) Negatively. He was not that great one whom some took him to be. God's faithful witnesses stand more upon their guard against undue respect than against unjust contempt. Paul writes as warmly against those that overvalued him, and said, I am of Paul, as against those that undervalued him, and said that his bodily presence was weak; and he rent his clothes when he was called a god. [1.] John disowns himself to be the Christ ( v. 20 ): He said, I am not the Christ, who was now expected and waited for. Note, The ministers of Christ must remember that they are not Christ, and therefore must not usurp his powers and prerogatives, nor assume the praises due to him only. They are not Christ, and therefore must not lord it over God's heritage, nor pretend to a dominion over the faith of Christians. They cannot created grace and peace; they cannot enlighten, convert, quicken, comfort; for they are not Christ. Observe how emphatically this is here expressed concerning John: He confessed, and denied not, but confessed; it denotes his vehemence and constancy in making this protestation. Note, Temptations to pride, and assuming that honour to ourselves which does not belong to us, ought to be resisted with a great deal of vigour and earnestness. When John was taken to be the Messiah, he did not connive at it with a Si populus vult decipi, decipiatur—If the people will be deceived, let them; but openly and solemnly, without any ambiguities, confessed, I am not the Christ; hoti ouk eimi ego ho Christos — I am not the Christ, not I; another is at hand, who is he, but I am not. His disowning himself to be the Christ is called his confessing and not denying Christ. Note, Those that humble and abase themselves thereby confess Christ, and give honour to him; but those that will not deny themselves do in effect deny Christ, [2.] He disowns himself to be Elias, v. 21 . The Jews expected the person of Elias to return from heaven, and to live among them, and promised themselves great things from it. Hearing of John's character, doctrine, and baptism, and observing that he appeared as one dropped from heaven, in the same part of the country from which Elijah was carried to heaven, it is no wonder that they were ready to take him for this Elijah; but he disowned this honour too. He was indeed prophesied of under the name of Elijah ( Mal. iv. 5 ), and he came in the spirit and power of Elias ( Luke i. 17 ), and was the Elias that was to come ( Matt. xi. 14 ); but he was not the person of Elias, not that Elias that went to heaven in the fiery chariot, as he was that met Christ in his transfiguration. He was the Elias that God had promised, not the Elias that they foolishly dreamed of. Elias did come, and they knew him not ( Matt. xvii. 12 ); nor did he make himself known to them as the Elias, because they had promised themselves such an Elias as God never promised them. [3.] He disowns himself to be that prophet, or the prophet. First, He was not that prophet which Moses said the Lord would raise up to them of their brethren, like unto him. If they meant this, they needed not ask that question, for that prophet was no other than the Messiah, and he had said already, I am not the Christ. Secondly, He was not such a prophet as they expected and wished for, who, like Samuel and Elijah, and some other of the prophets, would interpose in public affairs, and rescue them from under the Roman yoke. Thirdly, He was not one of the old prophets raised from the dead, as they expected one to come before Elias, as Elias before the Messiah. Fourthly, Though John was a prophet, yea, more than a prophet, yet he had his revelation, not by dreams and visions, as the Old-Testament prophets had theirs; his commission and work were of another nature, and belonged to another dispensation. If John had said that he was Elias, and was a prophet, he might have made his words good; but ministers must, upon all occasions, express themselves with the utmost caution, both that they may not confirm people in any mistakes, and particularly that they may not give occasion to any to think of them above what is meet. (2.) Affirmatively. The committee that was sent to examine him pressed for a positive answer ( v. 22 ), urging the authority of those that sent them, which they expected he should pay a deference to: " Tell us, What art thou? not that we may believe thee, and be baptized by three, but that we may give an answer to those that sent us, and that it may not be said we were sent on a fool's errand." John was looked upon as a man of sincerity, and therefore they believed he would not give an evasive ambiguous answer; but would be fair and above-board, and give a plain answer to a plain question: What sayest thou of thyself? And he did so, I am the voice of one crying in the wilderness. Observe, [1.] He gives his answer in the words of scripture, to show that the scripture was fulfilled in him, and that his office was supported by a divine authority. What the scripture saith of the office of the ministry should be often thought of by those of that high calling, who must look upon themselves as that, and that only, which the word of God makes them. [2.] He gives in his answer in very humble, modest, self-denying expressions. He chooses to apply that scripture to himself which denotes not his dignity, but his duty and dependence, which bespeaks him little: I am the voice, as if he were vox et præterea nihil — mere voice. [3.] He gives such an account of himself as might be profitable to them, and might excite and awaken them to hearken to him; for he was the voice (see Isa. xl. 3 ), a voice to alarm, an articulate voice to instruct. Ministers are but the voice, the vehicle, by which God is pleased to communicate his mind. What are Paul and Apollos but messengers? Observe, First, He was a human voice. The people were prepared to receive the law by the voice of thunders, and a trumpet exceedingly loud, such as made them tremble; but they were prepared for the gospel by the voice of a man like ourselves, a still small voice, such as that in which God came to Elijah, 1 Kings xix. 12 . Secondly, He was the voice of one crying, which denotes, 1. His earnestness and importunity in calling people to repentance; he cried aloud, and did not spare. Ministers must preach as those that are in earnest, and are themselves affected with those things with which they desire to affect others. Those words are not likely to thaw the hearers' hearts that freeze between the speaker's lips. 2. His open publication of the doctrine he preached; he was the voice of one crying, that all manner of persons might hear and take notice. Doth not wisdom cry? Prov. viii. 1 . Thirdly, It was in the wilderness that this voice was crying; in a place of silence and solitude, out of the noise of the world and the hurry of its business; the more retired we are from the tumult of secular affairs the better prepared we are to hear from God. Fourthly, That which he cried was, Make straight the way of the Lord; that is, 1. He came to rectify the mistakes of people concerning the ways of God; it is certain that they are right ways, but the scribes and Pharisees, with their corrupt glosses upon the law, had made them crooked. Now John Baptist calls people to return to the original rule. 2. He came to prepare and dispose people for the reception and entertainment of Christ and his gospel. It is an allusion to the harbingers of a prince or great man, that cry, Make room. Note, When God is coming towards us, we must prepare to meet him, and let the word of the Lord have free course. See Ps. xxiv. 7 . 2. Here is his testimony concerning his baptism. (1.) The enquiry which the committee made about it: Why baptizest thou, if thou be not the Christ, nor Elias, nor that prophet? v. 25 . [1.] They readily apprehended baptism to be fitly and properly used as a sacred rite or ceremony, for the Jewish church had used it with circumcision in the admission of proselytes, to signify the cleansing of them from the pollutions of their former state. That sign was made use of in the Christian church, that it might be the more passable. Christ did not affect novelty, nor should his ministers. [2.] They expected it would be used in the days of the Messiah, because it was promised that then there should be a fountain opened ( Zech. xiii. 1 ), and clean water sprinkled, Ezek. xxxvi. 25 . It is taken for granted that Christ, and Elias, and that prophet, would baptize, when they came to purify a polluted world. Divine justice drowned the old world in its filth, but divine grace has provided for the cleansing of this new world from its filth. [3.] They would therefore know by what authority John baptized. His denying himself to be Elias, or that prophet, subjected him to this further question, Why baptizest thou? Note, It is no new thing for a man's modesty to be turned against him, and improved to his prejudice; but it is better that men should take advantage of our low thoughts of ourselves, to trample upon us, than the devil take advantage of our high thoughts of ourselves, to tempt us to pride and draw us into his condemnation. (2.) The account he gave of it, v. 26, 27 . [1.] He owned himself to be only the minister of the outward sign: " I baptize with water, and that is all; I am no more, and do no more, than what you see; I have no other title than John the Baptist; I cannot confer the spiritual grace signified by it." Paul was in care that none should think of him above what they saw him to be ( 2 Cor. xii. 6 ); so was John Baptist. Ministers must not set up for masters. [2.] He directed them to one who was greater than himself, and would do that for them, if they pleased, which he could not do: " I baptize with water, and that is the utmost of my commission; I have nothing to do but by this to lead you to one that comes after me, and consign you to him." Note, The great business of Christ's ministers is to direct all people to him; we preach not ourselves, but Christ Jesus the Lord. John gave the same account to this committee that he had given to the people ( v. 15 ): This as he of whom I spoke. John was constant and uniform in his testimony, not as a reed shaken with the wind. The sanhedrim were jealous of his interest in the people, but he is not afraid to tell them that there is one at the door that will go beyond him. First, He tells them of Christ's presence among them now at this time: There stands one among you, at this time, whom you know not. Christ stood among the common people, and was as one of them. Note, 1. Much true worth lies hid in this world; obscurity is often the lot of real excellency. Saints are God's hidden ones, therefore the world knows them not. 2. God himself is often nearer to us than we are aware of. The Lord is in this place, and I knew it not. They were gazing, in expectation of the messiah: Lo he is here, or he is there, when the kingdom of God was abroad and already among them, Luke xvii. 21 . Secondly, He tells them of Christ's preference above himself: He comes after me, and yet is preferred before me. This he had said before; he adds here, "Whose shoe-latchet I am not worthy to loose; I am not fit to be named the same day with him; it is an honour too great for me to pretend to be in the meanest office about him," 1 Sam. xxv. 41 . Those to whom Christ is precious reckon his service, even the most despised instances of it, an honour to them. See Ps. lxxxiv. 10 . If so great a man as John accounted himself unworthy of the honour of being near Christ, how unworthy then should we account ourselves! Now, one would think, these chief priests and Pharisees, upon this intimation given concerning the approach of the Messiah, should presently have asked who, and where, this excellent person was; and who more likely to tell them than he who had given them this general notice? No, they did not think this any part of their business or concern; they came to molest John, not to receive any instructions from him: so that their ignorance was wilful; they might have known Christ, and would not. Lastly, Notice is taken of the place where all this was done: In Bethabara beyond Jordan, v. 28 . Bethabara signifies the house of passage; some think it was the very place where Israel passed over Jordan into the land of promise under the conduct of Joshua; there was opened the way into the gospel state by Jesus Christ. It was at a great distance from Jerusalem, beyond Jordan; probably because what he did there would be least offensive to the government. Amos must go prophesy in the country, not near the court; but it was sad that Jerusalem should put so far from her the things that belonged to her peace. He made this confession in the same place where he was baptizing, that all those who attended his baptism might be witnesses of it, and none might say that they knew not what to make of him. John's Testimon

essed,” he repeats it and says, “He confessed and denied not.” This was surely done in order to extol the beautiful constancy of John in a sore trial, when he was tempted to a flagrant denial of the truth. And now consider the particular circumstances. 2 First, there are sent to him not servants or ordinary citizens, but priests and Levites from the highest and noblest class, who were Pharisees, that is to say, the leaders of the people. Surely a distinguished embassy for a common man, who might justly have felt proud of such an honor, for the favor of lords and princes is highly esteemed in this world. 3 Secondly, they sent to him not common people, but citizens of Jerusalem, to wit, the capital, the sanhedrin, and the leaders of the Jewish nation. So it was as if the entire people came and did honor to him. What a wind that was! and how he might have been inflated, had he possessed a vain and worldly heart! 4 Thirdly, they do not offer him a present, nor ordinary glory, but the highest glory of all, the kingdom and all authority, being ready to accept him as the Christ. Surely a mighty and sweet temptation! For, had he not perceived that they wished to regard him as the Christ, he would not have said, “I am not the Christ.” And Luke, 3,15-16, also writes that, when everybody thought he was the Christ, John spoke, “I am not he who you think I am, but I am being sent before him.” 5 Fourthly, when he would not accept this honor they tried him with another, and were ready to take him for Elijah. For they had a prophecy in the last chapter of the prophet Malachi, where God says: “Behold, I will send you Elijah the prophet, before the coming of the great and dreadful day of the Lord; and he shall turn the heart of the fathers to the children, and the heart of the children to the fathers, lest I come and smite the earth with a curse.” 6 Fifthly, seeing that he would not be Elijah, they go on tempting him and offer him the homage due to an ordinary prophet, for since Malachi they had not had a prophet. John, however, remains firm and unshaken, although tried by the offer of so much honor. 7 Sixthly and lastly, not knowing of any more honors, they left him to choose, as to who or what he wished to be regarded, for they greatly desired to do him homage. But John will have none of this honor, and gives only this for an answer, that he is a voice calling to them and to everybody. This they do not heed. - What all this means we shall hear later on. Let us now examine the text. V.19. “And this is the witness of John, when the Jews sent unto him from Jerusalem priests and Levites to ask him, Who art thou?” 8 They sent to him, why did they not come themselves? John had come to preach repentance to the entire Jewish people. This preaching of John they did not heed; it is clear therefore, that they did not send to him with good and pure intentions, offering him such honor. Neither did they truly believe him to be the Christ, or Elijah, or a prophet; otherwise they would have come themselves to be baptized, as did the others. What then did they seek of him? Christ explains this, John 5:33-35, “Ye have sent unto John, and he hath borne witness unto the truth. He was the lamp that burneth and shineth, and ye were willing to rejoice for a season in his light.” From these words it is clear they looked for their own honor in John, desiring to make use of his light, his illustrious and famous name, in order to adorn themselves before the people. For if John bad joined them and accepted their proffered honor, they also would have become great and glorious before all the people, as being worthy of the friendship and reverence of so holy and great a man. But would not hereby all their avarice, tyranny, and rascality have been confirmed and declared holy and worthy? Thus John, with all his holiness, would have become a sponsor for vice; and the coming of Christ would justly have been regarded with suspicion, as being opposed to the doings of the priests and tyrants, with whom John, this great and holy man, would have taken sides. 9 Thus we see what rascality they practice and how they tempt John to betray Christ and become a Judas Iscariot, in order that he might confirm their injustice and they might share his honor and popularity. What cunning fellows they are, thus to fish for John's honor! They offer him an apple for a kingdom, and would exchange counters for dollars. But he remained firm as a rock, as is shown by the statement: [[The electronic version of this sermon is divided between the verses of John 1:19-28. Read all verses to see the entire sermon.]] V.20. “And he confessed, and denied not; and he confessed, I am not the Christ.” 10 John's confession comprises two things: First, his confessing, and secondly, his not denying. His confessing is his declaration about Christ, when he says, “I am not the Christ.” To this belongs also that he confesses to be neither Elijah no

I am not the Christ - For many supposed he was.

r a prophet. His not denying is declaration of what he really is, when he calls himself a voice in the wilderness, preparing the way of the Lord. Thus his confession is free and open, declaring not only what he is, but also what he is not. For if some one declares what he is not, such a confession is still obscure and incomplete, since one cannot know what is really to be thought of him. But here John openly says, what is to be thought of him, and what not, this giving the people a certain assurance in confessing that he is not the Christ, and not denying that he is the voice preparing his advent. 11 Yet someone might say, The Evangelist contradicts himself in calling it a confession when John declares himself not to be Christ, whereas this is rather a denial, for he denies that he is Christ. To say, “Nay” is to deny, and the Jews wish him to confess that he is Christ, which he denies; yet the Evangelist says that he confessed. And again, it is rather a confession when he says, “I am the voice it the wilderness.” But the Evangelist 'considers this matter and describes it as it is before God, and not as the words sound and appear to men. For the Jews desired him to deny Christ, and not to confess what he really was. But since he confesses what he is and firmly insists upon what he is not, his act is before God a precious confession and not a denial. [[The electronic version of this sermon is divided between the verses of John 1:19-28. Read all verses to see the entire sermon.]] V.21. “And they asked him, What then? Art thou Elijah? and he saith, `I am not:'” 12 The Jews, as said above, had the prophecy concerning Elijah, that he was to come before the day of the Lord, Mal. 4:5. It is therefore also among Christians a current belief that Elijah is to come before the last da

I am not the Christ. This confession proves that John was not an impostor. He had a wide reputation. The nation was expecting that the Messiah was about to come, and multitudes were ready to believe that John was he, Lk 3:15. If John had been an impostor he would have taken advantage of this excited state of public feeling, proclaimed himself to be the Messiah, and formed a large party in his favour. The fact that he did not do it is full proof that he did not intend to impose on men, but came only as the forerunner of Christ; and his example shows that all Christians, and especially all Christian ministers, however much they may be honoured and blessed, should be willing to lay all their honours at the feet of Jesus; to keep themselves back and to hold up before the world only the Son of God. To do this is one eminent mark of the true spirit of a minister of the gospel.

Art thou Elijah? - He was not that Elijah (the Tishbite) of whom they spoke. Art thou the prophet - Of whom Moses speaks, Deut 18:15 .

Art thou Elias? This is the Greek way of writing Elijah. The Jews expected that Elijah would appear before the Messiah came. Mt 11:14. They supposed that it would be the real Elijah returned from heaven. In this sense John denied that he was Elijah; but he did not deny that he was the Elias or Elijah which the prophet intended ( Mt 3:3 ), for he immediately proceeds to state ( Jn 1:23 ) that he was sent, as it was predicted that Elijah would be, to prepare the way of the Lord; so that, while he corrected their false notions about Elijah, he so clearly stated to them his true character that they might understand that he was really the one predicted as Elijah. That prophet. It is possible that the Jews supposed that not only Elijah would reappear before the coming of the Messiah, but also Jeremiah. Mt 16:14. Some have supposed, however, that this question has reference to the prediction of Moses in De 18:15. (2) "that prophet" or, "a prophet"

y. Some add Enoch, others St. John the Evangelist. Of this we shall have something to say. 13 In the first place, all depends upon whether the prophet Malachi speaks of the second coming of the Lord on the last day, or of his first coming into flesh and through the Gospel. If he speaks of the last day, then we have certainly yet to expect Elijah; for God cannot lie. The coming of Enoch and St. John, however, has no foundation in Scripture, and is therefore to be considered as a fable. If, on the other hand, the prophet speaks of Christ's coming in the flesh and through the Word, then assuredly Elijah is no more to be expected, but John is that same Elijah announced by Malachi. 14 I am of the opinion that Malachi spoke of no other Elijah than John, and that Elijah the Tishbite, who went tip to heaven with the chariot of fire, is no more to be expected. To this opinion I am forced first and foremost by the words of the angel Gabriel, Luke 1:17, who says to John's father, Zacharias: “And he shall go before his face in the spirit and power of Elijah, to turn the hearts of the fathers to the children, and the disobedient to walk in the wisdom of the just.” With these words the angel manifestly refers to the prophecy of Malachi, adducing even the words of the prophet, who also says that Elijah is to turn the hearts of fathers to children, - as cited above. Now then, if Malachi had meant another Elijah, the angel doubtless would not have applied these words to John. 15 In the second place, the Jews themselves of old understood Malachi to speak of Christ's coming into the flesh. Therefore they here ask John whether he is Elijah, who is to come before the Christ. But they erred in thinking of the original and bodily Elijah. For the purport of the text is indeed that Elijah is to come beforehand, but not that same Elijah. We do not read, Elijah the Tishbite is to come, as the Bible calls him in 1 Kings 17:1 and 2 Kings 1:3. 8, but merely Elijah, a prophet. This Gabriel, Luke 1:17, explains as meaning, “In the spirit and power of Elijah,” saying, as it were, He will be a real Elijah. Just as we now say of one who has another's manner and carriage, He is a true X.; as I may say e.g., The Pope is a real Caiaphas; John was a real St. Paul. In the same manner does God through Malachi promise one who is to be a true Elijah, i.e. John the Baptist. 16 Yet would I not trust the interpretation of the Jews alone, were it not confirmed by Christ, Math. 10:10 ff. When, on Mount Tabor, the disciples saw Elijah and Moses, they said to the Lord, “Why then say the scribes that Elijah must first come?” They meant to say, “You have already come; yet Elijah has not come first, but only now, after you: and was it not said that he was to come before you?” This interpretation was not rejected, but confirmed by Christ, who said, “Elijah truly shall first come, and restore all things. But I say unto you that Elijah is come already; and they knew him not, but have done unto him whatsoever they listed.” Then the disciples understood, says St. Matthew, that he spoke of John the Baptist. St. Mark likewise says, 9:13, “But I say unto you that Elijah is come, and they have done unto him whatsoever they would, even as it is written of him.” 17 Now there is no other prophecy concerning Elijah's coming but this one of Malachi, and Christ himself applies it to John. Thus it has no force if someone were to object, Christ says that Elijah is to come first and restore all things, for Christ interprets his own words by saying, “But I tell you that Elijah is come” etc. He means to say, It is right and true what you have heard about Elijah, that he is to come first and restore all things; thus it is written and thus it must come to pass. But they do not know of which Elijah this is said, for he is come already. With these words, therefore, Christ confirms the Scriptures and the interpretation concerning the coming Elijah, but he rejects the false interpretation concerning an Elijah other than John. 18 Most strongly, however, does Christ assert, Math. 11:13 ff., that no other Elijah is coming. He says, “All the prophets and the law prophesied until John. And if you will receive it, this is Elijah, that is to come. He that hath ears to hear, let him hear.” Here it is made clear that but one Elijah was to come. Had there been another he would not have said, “John is Elijah who was to come,” but he would have had to say, “John is one of the Elijahs,” or simply, “He is Elijah.” But by 'calling John that Elijah whom everybody expects, who, doubtless, was announced to come, he makes it sufficiently clear that the prophecy of Malachi is fulfilled in John, and that after this no other Elijah is to be expected. 19 We insist, therefore, that the Gospel, through which Christ has come into all the world, is the last message before the day of judgment; before this message and advent of Christ John came and prepared the way. And although all the prophets and the law prophesy until John, it is not allowed to apply them, neglecting John, to another Elijah who is yet to come. Thus also the prophecy of Malachi must fit the times of John. He carries the line of the prophets down to John's times and permits no one to pass by. -- And so we conclude with certainty that no other Elijah is to come, and that the Gospel will endure unto the end of the world. V.21. “Art thou the prophet? And he answered, No.” 20 Some think the Jews here asked concerning that prophet of whom Moses writes in Deut. 18:15: “The Lord thy God will raise up unto thee a prophet from the midst of thee, of thy brethren, like unto me, etc.” But this passage St. Peter in Acts 3:22 and St. Stephen in Acts 7:37 apply to Christ himself, which is the correct interpretation. The Jews also certainly held this prophet in equal esteem with Moses, above Elijah, and therefore understood him to be Christ. They asked John whether he was an ordinary prophet, like the others, since he was neither Christ nor Elijah. For they had had no prophet since the days of Malachi, who was the last and concluded the Old Testament with the above mentioned prophecy concerning the coming of Elijah. John therefore is the nearest to and first after Malachi, who in finishing his book points to him. - The Jews then asked whether he was one of the prophets. Christ likewise says of him, Math. 11:9: “Wherefore went ye out? to see a prophet? Yea, I say unto you, and much more than a prophet.” And Matthew says in 21:26, “All hold John as a prophet.” 21 Now the question arises, Did John really confess the truth when he denied that he was Elijah or a prophet, whereas Christ himself called him Elijah and more than a prophet? He himself knew that he had come in the spirit and power of Elijah, and that the Scriptures called him Elijah. To say, therefore, that he did not consider himself a prophet because he was more than a prophet, is disgraceful and makes him an empty boaster. The truth of the matter is, that he simply and in a straightforward manner confessed the truth, namely, that he was not that Elijah about whom they asked, nor a prophet. For the prophets commonly led and taught the people, who sought advice and help from them. Such a one John was not and would not be, for the Lord was present, whom they were to follow and adhere to. He did not desire to draw the people to himself, but to lead them to Christ, which was needful before Christ himself came. A prophet foretells the coming of Christ. John, however, shows him present, which is not a prophet's task. Just so a priest in the bishop's presence would direct the people away from himself to the bishop, saying, “I am not priest; yonder is your priest”; but in the bishop's absence he would rule the people in the place of the bishop. 22 John likewise directs the people away from himself to Christ. And although this is a higher and greater office than that of a prophet, yet it is not so on account of his merit, but on account of the presence of his Master. And in praising John for being more than a prophet, not his worthiness but that of his Master, who is present, is extolled. For it is customary for a servant to receive greater honor and reverence in the absence of his master than in his presence. 23 Even so the rank of a prophet is higher than that of John, although his office is greater and more immediate. For a prophet rules and leads the people, and they adhere to him; but John does no more than direct them away from himself to Christ, the present Master. Therefore, in the simplest and most straightforward manner, he denied being a prophet, although abounding in all the qualities of a prophet. This he did for the sake of the people, in order that they might not accept his testimony as the foretelling of a prophet and expect Christ in other, future times, but that they might recognize him as a forerunner and guide, and follow his guidance to the Lord, who was present. Witness the following words of the text: [[The electronic version of this sermon is divided between the verses of John 1:19-28. Read all verses to see the entire sermon.]] V.22, 23. “They said therefore unto him, Who art thou? that we, may give an answer to them that sent us. What sayest thou of thyself? He said, I am the voice of one crying in the wilderness, Make straight the way of the Lord, as said Isaiah the prophet.” 24 This is the second part of his confession, in which he declares what he is, after having denied that he was Christ, or Elijah, or a prophet.

As though he were to say, Your salvation is much too near for a prophet to be required. Do not strain your eyes so far out into the future, for the Lord of all the prophets is himself here, so that no prophet is needed. The Lord is coming this way, whose forerunner I am; he is treading on my heels. I am not prophesying of him as a seer, but crying as a courier, to make room for him as he walks along. I do not say, as the prophets, “Behold, he is to come”; but I say, “Behold, he is coming, he is here. I am not bringing word about him, but pointing to him with my finger. Did not Isaiah long ago foretell that such a crying to make room for the Lord should go before him? Such I am, and not a prophet. Therefore, step aside and make room, permit the Lord himself to walk among you bodily, and do not look for any more prophecies about him.” 25 Now this is the answer which no learned, wise, and holy men can bear; therefore John must surely be a heretic and be possessed of the devil. Only sinners and fools think him a holy, pious man, listen to his crying and make room for the Lord, removing whatsoever obstructs his way. The others, however, throw logs, stones and dirt in his way, aye, they even kill both the Lord and his forerunner for presuming to say such things to him. And why? John tells them to prepare the way of the Lord. That is to say, they have not the Lord nor his way in them. What have they then? Where the Lord is not, nor his way, there must be man's own way, the devil, and all that is evil. judge then, whether those holy wise people are not justly incensed at John, condemn his word, and finally slay both him and his Master! Shall he presume to hand such holy people over to the devil, and denounce all their doings as false, wicked and damnable, claiming that their ways are not the Lord's ways, that they must first of all prepare the Lord's ways, and that they have lived all their holy lives in vain? 26 Yet, if he quietly wrote it on a tablet, they might still hear it in patience. But he gives utterance to it, yea, he cries it aloud, and that not in a corner, but openly under the sky, in the wilderness, before all the world, utterly disgracing before everybody those saints with all their doings and discrediting them with all the people. Thus they lose all honor and profit which their holy life formerly brought them. This certainly such pious men cannot bear, but for God's and justice's sake they cannot damn that false doctrine, in order that the poor people may not be misled and the service of God be not corrupted; aye, finally, they will have to kill John and his Master, to serve and obey God the Father. 27 This, then, is the preparation of Christ's way and John's proper office. He is to humble all the world, and proclaim that they are all sinners - lost, damned, poor, miserable, pitiable people; that there is no life, work, or rank however holy, beautiful and good it may appear, but is damnable unless Christ our God dwell therein, unless he work, walk, live, be and do everything through faith in him; in short, that they all need Christ and should anxiously strive to share his grace. Behold, where this is practiced, namely, that all man's work and life is as nothing, there you have the true crying of John in the wilderness and the pure and clear truth of Christianity, as St. Paul shows, Rom. 3:23: “All have sinned, and fall short of the glory of God.” This is truly to humiliate man, to cut out and annihilate his presumption. Aye, this is indeed to prepare the way of the Lord, to give room and to make way. 28 Now here are found two kinds of people: some believe the crying of John and confess it to be what he says. These are the people to whom the Lord comes, in them his way is prepared and made even, as St. Peter says in 1 Pet. 5:5: “God giveth grace to the humble”; and the Lord himself says in Luke 18,14: “He that humbleth himself shall be exalted.” You must here diligently learn, and understand spiritually what the way of the Lord is, how it is prepared, and what prevents him from finding room in us. The way of the Lord, as you have heard, is that he does all things within you, so that all our works are not ours but his, which comes by faith. 29 This, however, is not possible if you desire worthily to prepare yourself by praying, fasting, self-mortification, and your own works, as is now generally and foolishly taught during the time of Advent. A spiritual preparation is meant, consisting in a thoroughgoing knowledge and confession of your being unfit, a sinner, poor, damned, and miserable, with all the works you may perform. The more a heart is thus minded, the better it prepares the way of the Lord, although meanwhile possibly drinking fine wines, walking on roses, and not praying a word. 30 The hindrance, however, which obstructs the Lord's way, is formed not only in the coarse and palpable sin of adultery, wrath, haughtiness, avarice, etc., but rather in spiritual conceit and pharisaical pride, which thinks highly of its own life and good works, feels secure, does not condemn itself, and would remain uncondemned by another. Such, then, is the other class of men, namely, those that do not believe the crying of John, but call it the devil's, since it forbids good works and condemns the service of God, as they say. These are the people to whom most of all and most urgently it is said, “Prepare the way of the Lord,” and who least of all accept it. 31 Therefore John speaks to them with cutting words in Luke 3,7-8: “Ye offspring of vipers, who warned you to flee from the wrath to come? Bring forth therefore fruits worthy of repentance.” But, as said above, the more just people are urged to prepare the Lord's way, the more they obstruct it and the more unreasonable they become. They will not be told that their doings are not the Lord's, and finally, to the glory and honor of God, they annihilate the truth and the word of John, himself and his Master to boot. 32 Judge, then, whether it was not a mighty confession on the part of John, when he dared to open his mouth and proclaim that he was not Christ, but a voice to which they did not like to listen, chiding the great teachers and leaders of the people for not doing that which was right and the Lord's pleasure. And as it went with John, so it still goes, from the beginning of the world unto the end. For such conceited piety will not be told that it must first and foremost prepare the way of the Lord, imagining itself to sit in God's lap and desiring to be petted and flattered by having long ago finished the way, before God even thought of finding a way for them - those precious saints! The pope and his followers likewise have condemned the crying of John to prepare the Lord's way. Aye, it is an intolerable crying - except to poor, penitent sinners with aggrieved consciences, for whom it is the best of cordials. 33 But isn't it a perverse and strange manner of speaking to say, “I am the voice of one crying”? How can a man be a voice? He ought to have said, I am one crying with a voice! - But that it speaking according to the manner of the Scriptures. In Ex. 4,16 God spoke to Moses: “Aaron shall be to thee a mouth.” And in Job 29,15 we read: “I was eyes to the blind, and feet was I to the lame.” Similarly we say of a man that gold is his heart and money his life. So here, “I am the voice of one crying” means: I am one who cries, and have received my name from my office; even as Aaron is called a mouth because of his speaking, I am a voice because of my crying. And that which in Hebrew reads vox clamantis, the voice of one crying, would be translated into Latin: vox clamans, a crying voice. Thus St. Paul in Rom. 15:26 says pauperes sanctorum, the poor of the saints, instead of pauperes sancti, the poor saints; and 1 Tim. 3:16: mysterium pietatis (the mystery of godliness) instead of mysterium pium (the godly mystery). Instead of saying: The language of the Germans, I had better say, the German language. Thus “a voice of one crying” means “a crying voice”. In Hebrew there are many similar phrases. [[The electronic version of this sermon is divided between the verses of John 1:19-28. Read all verses to see the entire sermon.]] V.24-27. And they had been sent from the Pharisees. And they asked him, and said unto him: Why then baptizest thou if thou be not the Christ, nor Elijah, neither the prophet? John answered them, saying I baptize with water; in the midst of you standeth one whom ye know not, even he that cometh after me is preferred before me, the latchet of whose shoes I am not worthy to unloose. 34 It seems as though the Evangelist had omitted something in these word

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. Isa 40:3 .

I am the voice, &c. Mt 3:3 (b) "He said" Mt 3:3, Mk 1:3, Lk 3:4, Jn 3:28 (c) "prophet Esias" Isa 40:3

Were of the Pharisees. For an account of this sect, Mt 3:7. Why they are particularly mentioned is not certainly known. Many of the Sadducees came to his baptism ( Mt 3:7 ), but it seems that they did not join in sending to him to know what was the design of John. This circumstance is one of those incidental and delicate allusions which would occur to no impostor in forging a book, and which show that the writers of the New Testament were honest men and knew what they affirmed. For, 1st. The Pharisees composed a great part of the Sanhedrim, Acts 23:6. It is probable that a deputation from the Sanhedrim would be of that party. 2nd. The Pharisees were very tenacious of rites and customs, of traditions and ceremonies. They observed many. They believed that they were lawful, Mk 7:3,4. Of course, they believed that those rites might be increased, but they did not suppose that it could be done except by the authority of a prophet or of the Messiah. When, therefore, John came baptizing --adding a rite to be observed by his followers-- baptizing not only Gentiles, but also Jews --the question was whether he had authority to institute a new rite; whether it was to be received among the ceremonies of religion. In this question the Sadducees felt no interest, for they rejected all such rites at once; but the Pharisees thought it was worth inquiry, and it was a question on which they felt themselves specially called on to act as the guardians of the ceremonies of religion.

s, and as if John's complete answer ought to be: “I baptize with water; but be has come among you who baptizes with fire”. Thus Luke (3:16) says: “I baptize you with water: but be shall baptize you with fire.” And in Acts 1:5 we read, “John baptized with water, but ye shall be baptized with the Holy Ghost.” But, although he here says nothing of this other baptism, be sufficiently indicates that there is to be another baptism, since he speaks of another who is coming after him and who, undoubtedly, will not baptize with water. 35 Now begins the second onset, whereby John was tried on the other side. For not being able to move him by allurements they attack him with threats. And here is uncovered their false humility, manifesting itself as pride and haughtiness. The same they would have done had John followed them, after they had had enough of him. Learn therefore here to be on your guard against men, particularly when they feign to be gentle and kind; as Christ says. Math. 10:16-47: “Beware of men, be wise as serpents, and harmless as doves.” That is to say, Do not trust those that are smooth, and do no evil to your enemies. 36 Behold, these Pharisees, who professed their willingness to accept John as the Christ, veer around when things turn out as they desired, and censure John's baptism. They say, as it were, “Since you are not Christ, nor Elijah, nor a prophet, you are to know that we are your superiors according to the law of Moses and you are therefore to conduct yourself as our subordinate. You are not to act independently, without our command, our knowledge and without our permission. Who has given you power to introduce something new among our people with your baptizing? You are bringing yourself into trouble with your criminal disobedience”. 37 John however, as he had despised their hypocrisy, likewise scorns their threats, remains firm, and confesses Christ as before. Moreover he boldly attacks them and charges them with ignorance, saying, as it were: “I have no authority from you to baptize with water. But what of that? There is another from whom I have power; him you do not know, but he is amply sufficient for me. If you knew him, or wished to know him, you would not ask whence I have power to baptize, but you would come to be baptized yourselves. For he is so much greater than I, that I am not worthy to unloose his shoes' latchet.” 38 John's words, “He it is who, coming after me, is preferred before me,” three times quoted by the Evangelist in this chapter, have been misinterpreted and obscured by some who referred them to Christ's divine and eternal birth, as though John meant to say that Christ had been born before him in eternity. But what is remarkable is the fact that he was born before John in eternity, seeing that he was born before the world and all other things? Thus he was also to come not only after him, but after all things, since he is the first and the last ( Rev. 1:11 ). Therefore, his past and his future agree. John's words are clear and simple, referring to Christ when he already was a man. The words “He will come after me” cannot be taken to mean that he would be born after him; John like Christ, was at that time about thirty years old. 39 These words then evidently apply to his preaching. He means to say: “I have come - that is, I have begun to preach but I shall soon stop, and another will come and preach after me.” Thus St. Luke says, Acts 1:22, that Christ began from the baptism of John; and, Luke 3:23, that Jesus was thirty years old when he began. And Math. 11:3: “Art thou he that should come,” that is, he who should begin to preach; for Christ's office does not begin till after his baptism, at which his father had acknowledged and glorified him. Then also began the New Testament and the time of grace, not at the birth of Christ, as he himself says, Mark 1:15: “The time is fulfilled, and the kingdom of God is at hand.” Had he not begun to preach, his birth would have been of no use; but when he did begin to act and to teach, then were fulfilled all prophecies, all Scriptures, then came a new light, and a new world. 40 So we see what he means by saying, “He will come after me.” But the meaning of the words, “He is preferred before me; he was before me,” is not yet clear, some referring them to Christ's eternal birth. We maintain in all simplicity that those words also were spoken concerning their preaching. Thus the meaning is: “Although he is not yet preaching, but is coming after me, and I am preaching before him: nevertheless he is already at hand, and so close by that, before I began to preach, he has already been there and has been appointed to preach. The words ”before me“ therefore point to John's office, and not to his person. Thus, ”he has been before my preaching and baptism for about thirty years; but he has not yet come, and has not yet begun. John thereby indicates his office, namely, that he is not a prophet foretelling the coming of Christ, but one who precedes him who is already present, who is so near that he has already been in existence so many years before his beginning and coming. 41 Therefore he also says: “In the midst of you standeth one whom ye know not.” He means to say: “Do not permit your eyes to wander off into future ages. He of whom the prophets speak has been among you in the Jewish nation for well nigh thirty years. Take care and do not miss him. You do not know him, therefore I have come to point him out to you.” The words, “In the midst of you standeth one,” are spoken after the manner of the Scriptures, which say, A prophet will arise or stand up. Thus Math. 24:24, “There shall arise false prophets.” Deut. 18,15 God says, “The Lord thy God will raise up unto thee a prophet.” John now wishes to show that this “raising tip, arising, standing,” etc. was fulfilled in Christ, who was already standing among them, as God had prophesied; the people however knew him not. 42 This then is the other office of John and of every preacher of the Gospel, not alone to make all the world sinners, as we have heard above (§24ff.); but also to give comfort and show how we may get rid of our sins; this he does in pointing to him who is to come. Hereby he directs us to Christ, who is to redeem us from our sins, if we accept him in true faith. The first office says: “You are all sinners, and are wanting in the way of the Lord.” When we believe this, the other office follows and says; “Listen, and accept Christ, believe in him, he will free you of your sins.” If we believe this, we have it. Of this we shall say more anon. [[The electronic version of this sermon is divided between the verses of John 1:19-28. Read all verses to see the entire sermon.]] V.28. These things were done in Bethany beyond the Jordan, where John was baptizing. 43 So diligently does the Evangelist record the testimony of John, that he also mentions the places where it happened. The confession of Christ is greatly dependent on testimony, and there are many difficulties in the way. Undoubtedly, however, he wished to allude to some spiritual mystery of which we shall now speak. II. THE SPIRITUAL MEANING OF THIS GOSPEL STORY.

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.

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?

Why baptizest thou then, &c. Baptism on receiving a proselyte from heathenism was common before the time of John, but it was not customary to baptize a Jew. John had changed the custom. He baptized all, and they were desirous of knowing by what authority he made such a change in the religious customs of the nation. They presumed, from the fact that he introduced that change, that he claimed to be a prophet or the Christ. They supposed that no one would attempt it without pretending, at least, authority from heaven. As he disclaimed the character of Christ and of the prophet Elijah, they asked whence he derived his authority. As he had just before applied to himself a prediction that they all considered as belonging to the forerunner of Christ, they might have understood why he did it; but they were blind, and manifested, as all sinners do, a remarkable slowness in understanding the plainest truths in religion.

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.

I baptize. He did not deny it; nor did he condescend to state his authority. That he had given. He admitted that he had introduced an important change in the rites of religion, and he goes on to tell them that this was not all. Greater and more important changes would soon take place without their authority. The Messiah was about to come, and the power was about to depart from their hands. There standeth one. There is one. Among you. In the midst of you. He is undistinguished among the multitude. The Messiah had already come, and was about to be manifested to the people. It was not until the next day ( Jn 1:29 ) that Jesus was manifested or proclaimed as the Messiah; but it is not improbable that he was then among the people that were assembled near the Jordan, and mingled with them, though he was undistinguished. He had gone there, probably, with the multitudes that had been drawn thither by the fame of John, and had gone without attracting attention, though his real object was to receive baptism in this public manner, and to be exhibited and proclaimed as the Messiah. Whom ye know not. Jesus was not yet declared publicly to be the Christ. Though it is probable that he was then among the multitude, yet he was not known as the Messiah. We may hence learn, 1st. That there is often great excellency in the world that is obscure, undistinguished, and unknown. Jesus was near to all that people, but they were not conscious of his presence, for he was retired and obscure. Though the greatest person- age ever in the world, yet he was not externally distinguished from others. 2nd. Jesus may be near to men of the world, and yet they know him not. He is everywhere by his Spirit, yet few know it, and few are desirous of knowing it. (d) "there standeth" Mal 3:1

Whose shoe's latchet. Mt 3:11. The latchet of sandals was the string or thong by which they were fastened to the feet. To unloose them was the office of a servant, and John means, therefore, that he was unworthy to perform the lowest office for the Messiah. This was remarkable humility. John was well known; he was highly honoured; thousands came to hear him. Jesus was at that time unknown; but John says that he was unworthy to perform the humblest office for Jesus. So we all should be willing to lay all that we have at the feet of Christ, and feel that we are unworthy to be his lowest servants.

Where John was baptizing - That is, used to baptize.

In Bethabara. Almost all the ancient manuscripts and versions, instead of Bethabara here, have Bethany, and this is doubtless the true reading. There was a Bethany about 2 miles east of Jerusalem, but there is said also to have been another in the tribe of Reuben, on the east side of the river Jordan, and in this place, probably, John was baptizing. It is about 12 miles above Jericho. The word Bethabara means house or place of a ford. The reading Bethabara, instead of Bethany, seems to have arisen from the conjecture of Origen, who found in his day no such place as Bethany, but saw a town called Bethabara, where John was said to have baptized, and therefore took the liberty of changing the former reading.--Rob., Lex. Beyond Jordan. On the east side of the river Jordan. (e) "in Bethabara" Jud 7:24

44 This is the sum and substance of it: In this Gospel is pictured the preacher's office of the New Testament, what it is, what it does, and what happens to it. 45 First, it is the voice of one calling, not a piece of writing. The Law and the Old Testament are dead writings, put into books, and the Gospel is to be a living voice. Therefore John is an image, and a type, and also a pioneer, the first of all preachers of the Gospel. He writes nothing, but calls out everything with his living voice. 46 Secondly, the Old Testament or the Law was preached among the tents at Mount Sinai, to the Jews alone. But John's voice is heard in the wilderness, freely and openly, under the heavens, before all the world. 47 Thirdly, it is a calling, clear and loud voice, that is to say, one that speaks boldly and undauntedly and fears no one, neither death, hell, life nor the world, neither devil, man, honor, disgrace nor any creature. Thus Isaiah says in 40:6 ff: “The voice of one saying, cry. And one said, What shall I cry? All flesh is grass, and all the goodliness thereof is as the flower of the field. The grass withereth, the flower fadeth, but the word of our God shall stand forever.” And further: “O thou that tellest good tidings to Zion, get thee up on a high mountain; lift up thy voice with strength; lift it up, be not afraid.” The world cannot bear the Gospel, and hence there must be a strength, which scorns it and can call against it without fear. 48 Fourthly, John's raiment is of camel's hair and has a leather girdle ( Mat. 3:4 ). This means the strict and chaste life of preachers, but above all it points to the manner of the preachers of the Gospel. It is a voice not given to soft phrases, neither does it deal in hypocrisy and flattery. It is a sermon of the cross, a hard, rough sharp speech for the natural man, and girds the loins for spiritual and bodily chastity. This is taken from the life and words of the patriarchs of old, who like camels have borne the burden of the Law and of the cross. “He eats locusts and wild honey.” This means those that accept the Gospel, namely, the humble sinners, who take the Gospel unto and into themselves. 49 Fifthly, John is on the other side of the Jordan. “Jordan” really means the Holy Scriptures, which have two sides. One, the left side, is the external meaning which the Jews sought in Holy Writ; here John is not. For this interpretation does not produce sinners, but saints proud of their works. The right side is the true spiritual understanding, which discards and kills all works, in order that faith alone may remain, in all humility. This meaning is brought out in the Gospels, as St. Paul does, Rom. 3:23, saying: “All have sinned.” 50 Sixthly, here begins the dispute between true and false preachers. The Pharisees cannot bear to hear John's voice, they despise his teaching and baptism, and remain obdurate in their doings and teachings. On account of the people however they pretend to think highly of him. But because he opposes their will, he must be possessed of the devil, they say, and finally he must be beheaded by Herod. So it is now and so it has always been. No false teacher wishes it to be said of him that he preaches without or against the Gospel, but on the contrary that he thinks highly of it and believes in it. Nevertheless be does violence to it, making it conform to his meaning. This the Gospel cannot permit, for it stands firm and never lies. Then it is reviled as heresy and error, aye as a devilish doctrine. And finally they apply violence prohibiting it and striking off its head so that it may nowhere be preached or heard. This was done by the pope in the case of John Huss. 51 Thus he is a truly Christian preacher who preaches nothing but that which John proclaimed, and firmly insists upon it. First, he must preach the Law so that the people may learn what great things God demands of us; of these we cannot perform any because of the impotence of our nature which has been corrupted by Adam's fall. Then comes the baptism in Jordan. The cold water means the teaching of the Law, which does not kindle love but rather extinguishes it. For through the Law man learns how difficult and how impossible of fulfillment the Law is. Then he becomes hostile to it, and his love for it cools; he feels that he heartily hates it. This of course is a grievous sin, to be hostile to God's commands. Therefore man must humble himself, and confess that he is lost and that all his works are sins, aye, that his whole life is sinful. Herewith then John's baptism has been accomplished, and he has been, not only besprinkled, but properly baptized. Then he sees why John says, “Repent ye”. He understands that John is right, and that everyone must needs become a better man and repent. But Pharisees and those holy in their works do not arrive at this knowledge, nor do they permit themselves to be baptized. They imagine that they do not need repentance, and therefore John's words and baptism are foolishness in their eyes. 52 Furthermore, when the first teaching, that of the Law, and baptism are over and man, humiliated by the knowledge of himself, is forced to despair of himself and his powers; then begins the second part of John's teaching, in which he directs the people from himself to Christ and says: “Behold the Lamb of God that takes upon itself the sin of the world.” By this he means to say: “First I have, by my teaching, made you all sinners, have condemned your works and told you to despair of yourselves. But in order that you may not also despair of God, behold, I will show you how to get rid of your sins and obtain salvation. Not that you can strip off your sins or make yourselves pious through your works; another man is needed for this; nor can I do it, I can point him out, however. It is Jesus Christ, the Lamb of God. He, he, and no one else either in heaven or on earth takes our sins upon himself. You yourself could not pay for the very smallest of sins. He alone must take upon himself not alone your sins, but the sins of the world, and not some sins, but all the sins of the world, be they great or small, many or few.” This then is preaching and, hearing the pure Gospel, and recognizing the finger of John, who points out to you Christ, the Lamb of God. 53 Now, if you are able to believe that this voice of John speaks the truth, and if you are able to follow his finger and recognize the Lamb of God carrying your sin, then you have gained the victory, then you are a Christian, a master of sin, death, hell, and all things. Then your conscience will rejoice and become heartily fond of this gentle Lamb of God. Then will you love, praise, and give thanks to our heavenly Father for this infinite wealth of his mercy, preached by John and given in Christ. And finally you will become cheerful and willing to do his divine will, as best you can, with all your strength. For what lovelier and more comforting message can be heard than that our sins are not ours any more, that they no more lie on us, but on the Lamb of God. How can sin condemn such an innocent Lamb? Lying on him, it must be vanquished and made to be nothing, and likewise death and hell, being the reward of sin, must be vanquished also. Behold what God our Father has given us in Christ! 54 Take heed, therefore, take heed, I say, lest you presume to get rid of the smallest of your sins through your own merit before God, and lest you rob Christ, the Lamb of God, of his credit. John indeed demands that we grow better and repent; but that he does not mean us to grow better of ourselves and to strip off our sins by our own strength, this be declares powerfully by adding, “Behold the Lamb of God that taketh away the sin of the world.” As we have said above (§29), he means that each one is to know himself and his need of becoming a better man; yet he is not to look for this in himself, but in Jesus Christ alone. Now may God our Father according to his infinite mercy bestow upon us this knowledge of Christ, and may he send into the world the voice of John, with great numbers of evangelists! Amen.

y to Christ. 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. 30 This is he of whom I said, After me cometh a man which is preferred before me: for he was before me. 31 And I knew him not: but that he should be made manifest to Israel, therefore am I come baptizing with water. 32 And John bare record, saying, I saw the Spirit descending from heaven like a dove, and it abode upon him. 33 And I knew him not: but he that sent me to baptize with water, the same said unto me, Upon whom thou shalt see the Spirit descending, and remaining on him, the same is he which baptizeth with the Holy Ghost. 34 And I saw, and bare record that this is the Son of God. 35 Again the next day after John stood, and two of his disciples; 36 And looking upon Jesus as he walked, he saith, Behold the Lamb of God! We have in these verses an account of John's testimony concerning Jesus Christ, which he witnessed to his own disciples that followed him. As soon as ever Christ was baptized he was immediately hurried into the wilderness, to be tempted; and there he was forty days. During his absence John had continued to bear testimony to him, and to tell the people of him; but now at last he sees Jesus coming to him, returning from the wilderness of temptation. As soon as that conflict was over Christ immediately returned to John, who was preaching and baptizing. Now Christ was tempted for example and encouragement to us; and this teaches us, 1. That the hardships of a tempted state should engage us to keep close to ordinances; to go into the sanctuary of God, Ps. lxxiii. 17 . Our combats with Satan should oblige us to keep close to the communion of saints: two are better than one. 2. That the honours of a victorious state must not set us above ordinances. Christ had triumphed over Satan, and been attended by angels, and yet, after all, he returns to the place where John was preaching and baptizing. As long as we are on this side heaven, whatever extraordinary visits of divine grace we may have here at any time, we must still keep close to the ordinary means of grace and comfort, and walk with God in them. Now here are two testimonies borne by John to Christ, but those two agree in one. I. Here is his testimony to Christ on the first day that he saw him coming from the wilderness; and here four things are witnessed by him concerning Christ, when he had him before his eyes:— 1. That he is the Lamb of God which taketh away the sin of the world, v. 29 . Let us learn here, (1.) That Jesus Christ is the Lamb of God, which bespeaks him the great sacrifice, by which atonement is made for sin, and man reconciled to God. Of all the legal sacrifices he chooses to allude to the lambs that were offered, not only because a lamb is an emblem of meekness, and Christ must be led as a lamb to the slaughter ( Isa. liii. 7 ), but with a special reference, [1.] To the daily sacrifice, which was offered every morning and evening continually, and that was always a lamb ( Exod. xxix. 38 ), which was a type of Christ, as the everlasting propitiation, whose blood continually speaks. [2.] To the paschal lamb, the blood of which, being sprinkled upon the door-posts, secured the Israelites from the stroke of the destroying angel. Christ is our passover, 1 Cor. v. 7 . He is the Lamb of God; he is appointed by him ( Rom. iii. 25 ), he was devoted to him ( ch. xvii. 19 ), and he was accepted with him; in him he was well pleased. The lot which fell on the goat that was to be offered for a sin-offering was called the Lord's lot ( Lev. xvi. 8, 9 ); so Christ, who was to make atonement for sin, is called the Lamb of God. (2.) That Jesus Christ, as the Lamb of God, takes away the sin of the world. This was his undertaking; he appeared, to put away sin by the sacrifice of himself, Heb. ix. 26 . John Baptist had called people to repent of their sins, in order to the remission of them. Now here he shows how and by whom that remission was to be expected, what ground of hope we have that our sins shall be pardoned upon our repentance, though our repentance makes no satisfaction for them. This ground of hope we have—Jesus Christ is the Lamb of God. [1.] He takes away sin. He, being Mediator between God and man, takes away that which is, above any thing, offensive to the holiness of God, and destructive to the happiness of man. He came, First, To take away the guilt of sin by the merit of his death, to vacate the judgment, and reverse the attainder, which mankind lay under, by an act of indemnity, of which all penitent obedient believers may claim the benefit. Secondly, To take away the power of sin by the Spirit of his grace, so that it shall not have dominion, Rom. vi. 14 . Christ, as the Lamb of God, washes us from our sins in his own blood; that is, he both justifies and sanctifies us: he takes away sin. He is ho airon — he is taking away the sin of the world, which denotes it not a single but a continued act; it is his constant work and office to take away sin, which is such a work of time that it will never be completed till time shall be no more. He is always taking away sin, by the continual intercession of his blood in heaven, and the continual influence of his grace on earth. [2.] He takes away the sin of the world; purchases pardon for all those that repent, and believe the gospel, of what country, nation, or language, soever they be. The legal sacrifices had reference only to the sins of Israel, to make atonement for them; but the Lamb of God was offered to be a propitiation for the sin of the whole world; see 1 John ii. 2 . This is encouraging to our faith; if Christ takes away the sin of the world, then why not my sin? Christ levelled his force at the main body of sin's army, struck at the root, and aimed at the overthrow, of that wickedness which the whole world lay in. God was in him reconciling the world to himself. [3.] He does this by taking it upon himself. He is the Lamb of God, that bears the sin of the world; so the margin reads it. He bore sin for us, and so bears it from us; he bore the sin of many, as the scape-goat had the sins of Israel put upon his head, Lev. xvi. 21 . God could have taken away the sin by taking away the sinner, as he took away the sin of the old world; but he has found out a way of abolishing the sin, and yet sparing the sinner, by making his Son sin for us. (3.) That it is our duty, with an eye of faith, to behold the Lamb of God thus taking away the sin of the world. See him taking away sin, and let that increase our hatred of sin, and resolutions against it. Let not us hold that fast which the Lamb of God came to take away: for Christ will either take our sins away or take us away. Let it increase our love to Christ, who loved us, and washed us from our sins in his own blood, Rev. i. 5 . Whatever God is pleased to take away from us, if withal he take away our sins, we have reason to be thankful, and no reason to complain. 2. That this was he of whom he had spoken before ( v. 30, 31 ): This is he, this person whom I now point at, you see where he stands, this is he of whom I said, After me cometh a man. Observe, (1.) This honour John had above all the prophets, that, whereas they spoke of him as one that should come, he saw him already come. This is he. He sees him now, he sees him nigh, Num. xxiv. 17 . Such a difference there is between present faith and future vision. Now we love one whom we have not seen; then we shall see him whom our souls love, shall see him, and say, This is he of whom I said, my Christ, and my all, my beloved, and my friend. (2.) John calls Christ a man; after me comes a man— aner , a strong man: like the man, the branch, or the man of God's right hand. (3.) He refers to what he had himself said of him before: This is he of whom I said. Note, Those who have said the most honourable things of Christ will never see cause to unsay them; but the more they know him the more they are confirmed in their esteem of him. John still thinks as meanly of himself, and as highly of Christ, as ever. Though Christ appeared not in any external pomp or grandeur, yet John is not ashamed to own, This is he whom I meant, who is preferred before me. And it was necessary that John should thus show them the person, otherwise they could not have believed that one who made so mean a figure should be he of whom John had spoken such great things. (4.) He protests against any confederacy or combination with this Jesus: And I knew him not. Though there was some relation between them (Elisabeth was cousin to the virgin Mary), yet there was no acquaintance at all between them; John had no personal knowledge of Jesus till he saw him come to his baptism. Their manner of life had been different: John had spent his time in the wilderness, in solitude; Jesus at Nazareth, in conversation. There was no correspondence, no interview between them, that the matter might appear to be wholly carried on by the direction and disposal of Heaven, and not by any design or concert of the persons themselves. And as he hereby disowns all collusion, so also all partiality and sinister regard in it; he could not be supposed to favour him as a friend, for there was no friendship or familiarity between them. Nay, as he could not be biassed to speak honourably of him because he was a stranger to him, he was not able to say any thing of him but what he received from above, to which he appeals, ch. iii. 27 . Note, They who are taught believe and confess one whom they have not seen, and blessed are they who yet have believed. (5.) The great intention of John's ministry and baptism was to introduce Jesus Christ. That he should be made manifest to Israel, therefore am I come baptizing with water. Observe, [1.] Though John did not know Jesus by face, yet he knew that he should be made manifest. Note, We may know the certainty of that which yet we do not fully know the nature and intention of. We know that the happiness of heaven shall be made manifest to Israel, but cannot describe it. [2.] The general assurance John had that Christ should be made manifest served to carry him with diligence and resolution through his work, though he was kept in the dark concerning particulars: Therefore am I come. Our assurance of the reality of things, though they are unseen, is enough to quicken us to our duty. [3.] God reveals himself to his people by degrees. At first, John knew no more concerning Christ but that he should be made manifest; in confidence of that, he came baptizing, and now he is favoured with a sight of him. They who, upon God's word, believe what they do not see, shall shortly see what they now believe. [4.] The ministry of the word and sacraments is designed for no other end than to lead people to Christ, and to make him more and more manifest. [5.] Baptism with water made way for the manifesting of Christ, as it supposed our corruption and filthiness, and signified our cleansing by him who is the fountain opened. 3. That this was he upon whom the Spirit descended from heaven like a dove. For the confirming of his testimony concerning Christ, he here vouches the extraordinary appearance at his baptism, in which God himself bore witness to him. This was a considerable proof of Christ's mission. Now, to assure us of the truth of it, we are here told ( v. 32-34 ), (1.) That John Baptist saw it: He bore record; did not relate it as a story, but solemnly attested it, with all the seriousness and solemnity of witness-bearing. He made affidavit of it: I saw the Spirit descending from heaven. John could not see the Spirit, but he saw the dove which was a sign and representation of the Spirit. The Spirit came now upon Christ, both to make him fit for his work and to make him known to the world. Christ was notified, not by the descent of a crown upon him, or by a transfiguration, but by the descent of the Spirit as a dove upon him, to qualify him for his undertaking. Thus the first testimony given to the apostles was by the descent of the Spirit upon them. God's children are made manifest by their graces; their glories are reserved for their future state. Observe, [1.] The spirit descended from heaven, for every good and perfect gift is from above. [2.] He descended like a dove —an emblem of meekness, and mildness, and gentleness, which makes him fit to teach. The dove brought the olive-branch of peace, Gen. viii. 11 . [3.] The Spirit that descended upon Christ abode upon him, as was foretold, Isa. xi. 2 . The Spirit did not move him at times, as Samson ( Judg. xiii. 25 ), but at all times. The Spirit was given to him without measure; it was his prerogative to have the Spirit always upon him, so that he could at no time be found either unqualified for his work himself or unfurnished for the supply of those that seek to him for his grace. (2.) That he was told to expect it, which very much corroborates the proof. It was not John's bare conjecture, that surely he on whom he saw the Spirit descending was the Son of God; but it was an instituted sign given him before, by which he might certainly know it ( v. 33 ): I knew him not. He insists much upon this, that he knew no more of him than other people did, otherwise than by revelation. But he that sent me to baptize gave me this sign, Upon whom thou shalt see the Spirit descending, the same is he. [1.] See here what sure grounds John went upon in his ministry and baptism, that he might proceed with all imaginable satisfaction. First, He did not run without sending: God sent him to baptize. He had a warrant from heaven for what he did. When a minister's call is clear, his comfort is sure, though his success is not always so. Secondly, He did not run without speeding; for, when he was sent to baptize with water, he was directed to one that should baptize with the Holy Ghost. Under this notion John Baptist was taught to expect Christ, as one who would give that repentance and faith which he called people to, and would carry on and complete that blessed structure of which he was now laying the foundation. Note, It is a great comfort to Christ's ministers, in their administration of the outward signs, that he whose ministers they are can confer the grace signified thereby, and so put life, and soul, and power into their ministrations; can speak to the heart what they speak to the ear, and breathe upon the dry bones to which they prophesy. [2.] See what sure grounds he went upon in his designation of the person of the Messiah. God had before given him a sign, as he did to Samuel concerning Saul: "On whom thou shalt see the Spirit descend, that same is he. " This not only prevented any mistakes, but gave him boldness in his testimony. When he had such assurance as this given him, he could speak with assurance. When John was told this before, his expectations could not but be very much raised; and, when the event exactly answered the prediction, his faith could not but be much confirmed: and these things are written that we may believe. 4. That he is the Son of God. This is the conclusion of John's testimony, that in which all the particulars centre, as the quod erat demonstrandum—the fact to be demonstrated ( v. 34 ): I saw, and bore record, that this is the Son of God. (1.) The truth asserted is, that this is the Son of God. The voice from heaven proclaimed, and John subscribed to it, not only that he should baptize with the Holy Ghost by a divine authority, but that he has a divine nature. This was the peculiar Christian creed, that Jesus is the Son of God ( Matt. xvi. 16 ), and here is the first framing of it. (2.) John's testimony to it: " I saw, and bore record. Not only I now bear record of it, but I did so as soon as I had seen it." Observe, [1.] What he saw he was forward to bear record of, as they, Acts iv. 20 : We cannot but speak the things which we have seen. [2.] What he bore record of was what he saw. Christ's witnesses were eye-witnesses, and therefore the more to be credited: they did not speak by hear-say and report, 2 Pet. i. 16 . II. Here is John's testimony to Christ, the next day after, v. 35, 36 . Where observe, 1. He took every opportunity that offered itself to lead people to Christ: John stood looking upon Jesus as he walked. It should seem, John was now retired from the multitude, and was in close conversation with two of his disciples. Note, Ministers should not only in their public preaching, but in their private converse, witness to Christ, and serve his interests. He saw Jesus walking at some distance, yet did not go to him himself, because he would shun every thing that might give the least colour to suspect a combination. He was looking upon Jesus — emblepsas ; he looked stedfastly, and fixed his eyes upon him. Those that would lead others to Christ must be diligent and frequent in the contemplation of him themselves. John had seen Christ before, but now looked upon him, 1 John i. 1 . 2. He repeated the same testimony which he had given to Christ the day before, though he could have delivered some other great truth concerning him; but thus he would show that he was uniform and constant in his testimony, and consistent with himself. His doctrine was the same in private that it was in public, as Paul's was, Acts xx. 20, 21 . It is good to have that repeated which we have heard, Phil. iii. 1 . The doctrine of Christ's sacrifice for the taking away of the sin of the world ought especially to be insisted upon by all good ministers: Christ, the Lamb of God, Christ and him crucified. 3. He intended this especially for his two disciples that stood with him; he was willing to turn them over to Christ, for to this end he bore witness to Christ in their hearing that they might leave all to follow him, even that they might leave him. He did not reckon that he lost those disciples who went over from him to Christ, any more than the schoolmaster reckons that scholar lost whom he sends to the university. John gathered disciples, not for himself, but for Christ to prepare them for the Lord, Luke i. 17 . So far was he from being jealous of Christ's growing interest, that there was nothing he was more desirous of. Humble generous souls will give others their due praise without fear of diminishing themselves by it. What we have of reputation, as well as of other things, will not be the less for our giving every body his own. The Call of Andrew and Peter.

He seeth Jesus coming and saith, Behold the Lamb - Innocent; to be offered up; prophesied of by Isaiah, Isa 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.

The next day. The day after the Jews made inquiry whether he was the Christ. Behold the Lamb of God. A lamb, among the Jews, was killed and eaten at the Passover to commemorate their deliverance from Egypt, Ex 12:3-11. A lamb was offered in the tabernacle, and afterward in the temple, every morning and evening, as a part of the daily worship, Ex 29:38,39. The Messiah was predicted as a lamb led to the slaughter, to show his patience in his sufferings, and readiness to die for man, Isa 53:7. A lamb, among the Jews, was also an emblem of patience, meekness, gentleness. On all these accounts, rather than on any one of them alone, Jesus was called the Lamb. He was innocent ( 1Pet 2:23-25 ); he was a sacrifice for sin--the substance represented by the daily offering of the lamb, and slain at the usual time of the evening sacrifice ( Lk 23:44-46 ); and he was what was represented by the Passover, turning away the anger of God, and saving sinners by his blood from vengeance and eternal death, 1Cor 5:7. Of God. Appointed by God, approved by God, and most dear to him; the sacrifice which he chose, and which he approves to save men from death. Which taketh away. This denotes his bearing the sins of the world, or the sufferings which made an atonement for sin. Comp. Isa 53:4, 1Jn 3:5, 1Pet 2:24. He takes away sin by bearing in his own body the sufferings which God appointed to show his sense of the evil of sin, thus magnifying the law, and rendering it consistent for him to pardon. Rom 3:24, Rom 3:25. Of the world. Of all mankind, Jew and Gentile. His work was not to be confined to the Jew, but was also to benefit the Gentile' it was not confined to any one part of the world, but was designed to open the way of pardon to all men. He was the propitiation for the sins of the whole world, 1Jn 2:2. 2Cor 5:15. (f) "Lamb of God" Ex 12:3, Isa 53:7,11, Rev 5:6 (g) "which" Acts 13:39, 1Pet 2:24, Rev 1:5 (3) "taketh" or, "beareth" Heb 9:28

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.

I knew him not. John was not personally acquainted with Jesus. Though they were remotely related to each other, yet it seems that they had had heretofore no personal acquaintance. John had lived chiefly in the hill country of Judea. Jesus had been employed with Joseph at Nazareth. Until Jesus came to be baptized ( Mt 3:13,14 ), it seems that John had no acquaintance with him. He understood that he was to announce that the Messiah was about to appear. He was sent to proclaim his coming, but he did not personally know Jesus, or that he was to be the Messiah. This proves that there could have been no collusion or agreement between them to impose on the people. Should be made manifest. That the Messiah should be exhibited, or made known. He came to prepare the way for the Messiah, and it now appeared that the Messiah was Jesus of Nazareth. To Israel. To the Jews.

Bare record. Gave testimony. I saw the Spirit, &c. Mt 3:16,17

The same said, &c. This was the sign by which he was to know the Messiah. He was to see the Spirit descending like a dove and abiding on him. It does not follow, however, that he had no intimation before this that Jesus was the Christ, but it means that by this he should infallibly know it. From Mt 3:13,14, it seems that John supposed, before the baptism of Jesus, that he claimed to be the Messiah, and that he believed it; but the infallible, certain, testimony in the case was the descent of the Holy Spirit on him at his baptism. That this is the Son of God. This was distinctly declared by a voice from heaven at his baptism, Mt 3:17. This John heard, and he testified that he had heard it. (h) "descending and remaining" Jn 3:34 (i) "baptizeth" Acts 1:5, 2:4

I saw it - That is, the Spirit so descending and abiding on him. And testified - From that time.

The next day. The day after his remarkable testimony that Jesus was the Son of God. This testimony of John is reported because it was the main design of this evangelist to show that Jesus was the Messiah. See the Introduction. To do this, he adduces the decided and repeated testimony of John the Baptist. This was impartial evidence in the case, and hence he so particularly dwells upon it. John stood. Or was standing. This was probably apart from the multitude. Two of his disciples. One of these was Andrew ( Jn 1:40 ), and it is not improbable that the other was the writer of this gospel.

Looking upon Jesus, &c. Fixing his eyes intently upon him. Singling him out and regarding him with special attention. Contemplating him as the long-expected Messiah and Deliverer of the world. In this way should all ministers fix the eye on the Son of God, and direct all others to him. As he walked. While Jesus was walking.

They followed Jesus - They walked after him, but had not the courage to speak to him.

37 And the two disciples heard him speak, and they followed Jesus. 38 Then Jesus turned, and saw them following, and saith unto them, What seek ye? They said unto him, Rabbi, (which is to say, being interpreted, Master,) where dwellest thou? 39 He saith unto them, Come and see. They came and saw where he dwelt, and abode with him that day: for it was about the tenth hour. 40 One of the two which heard John speak, and followed him, was Andrew, Simon Peter's brother. 41 He first findeth his own brother Simon, and saith unto him, We have found the Messias, which is, being interpreted, the Christ. 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. We have here the turning over of two disciples from John to Jesus, and one of them fetching in a third, and these are the first-fruits of Christ's disciples; see how small the church was in its beginnings, and what the dawning of the day of its great things was. I. Andrew and another with him were the two that John Baptist had directed to Christ, v. 37 . Who the other was we are not told; some think that it was Thomas, comparing ch. xxi. 2 ; others that it was John himself, the penman of this gospel, whose manner it is industriously to conceal his name, ch. xiii. 23 , and xx. 3 . 1. Here is their readiness to go over to Christ: They heard John speak of Christ as the Lamb of God, and they followed Jesus. Probably they had heard John say the same thing the day before, and then it had not the effect upon them which now it had; see the benefit of repetition, and of private personal converse. They heard him speak of Christ as the Lamb of God, that takes away the sin of the world, and this made them follow him. The strongest and most prevailing argument with a sensible awakened soul to follow Christ is that it is he, and he only, that takes away sin. 2. The kind notice Christ took of them, v. 38 . They came behind him; but, though he had his back towards them, he was soon aware of them, and turned, and saw them following. Note, Christ takes early cognizance of the first motions of a soul towards him, and the first step taken in the way to heaven; see Isa. lxiv. 5 ; Luke xv. 20 . He did not stay till they begged leave to speak with him, but spoke first. What communion there is between a soul and Christ, it is he that begins the discourse. He saith unto them, What seek ye? This was not a reprimand for their boldness in intruding into his company: he that came to seek us never checked any for seeking him; but, on the contrary, it is a kind invitation of them into his acquaintance whom he saw bashful and modest: "Come, what have you to say to me? What is your petition? What is your request." Note, Those whose business it is to instruct people in the affairs of their souls should be humble, and mild, and easy of access, and should encourage those that apply to them. The question Christ put to them is what we should all put to ourselves when we begin to follow Christ, and take upon us the profession of his holy religion: " What seek ye? What do we design and desire?" Those that follow Christ, and yet seek the world, or themselves, or the praise of men, deceive themselves. " What seek we in seeking Christ? Do we seek a teacher, ruler, and reconciler? In following Christ, do we seek the favour of God and eternal life?" If our eye be single in this, we are full of light. 3. Their modest enquiry concerning the place of his abode: Rabbi, where dwellest thou? (1.) In calling him Rabbi, they intimated that their design in coming to him was to be taught by him; rabbi signifies a master, a teaching master; the Jews called their doctors, or learned men, rabbies. The word comes from rab, multus or magnus, a rabbi, a great man, and one that, as we say, has much in him. Never was there such a rabbi as our Lord Jesus, such a great one, in whom were hid all the treasures of wisdom and knowledge. These came to Christ to be his scholars, so must all those that apply themselves to him. John had told them that he was the Lamb of God; now this Lamb is worthy to take the book and open the seals as a rabbi, Rev. v. 9 . And, unless we give up ourselves to be ruled and taught by him, he will not take away our sins. (2.) In asking where he dwelt, they intimate a desire to be better acquainted with him. Christ was a stranger in this country, so that they meant where was his inn where he lodged; for there they would attend him at some seasonable time, when he should appoint, to receive instruction from him; they would not press rudely upon him, when it was not proper. Civility and good manners well become those who follow Christ. And, besides, they hoped to have more from him than they could have in a short conference now by the way. They resolved to make a business, not a by-business of conversing with Christ. Those that have had some communion with Christ cannot but desire, [1.] A further communion with him; they follow on to know more of him. [2.] A fixed communion with him; where they may sit down at his feet, and abide by his instructions. It is not enough to take a turn with Christ now and then, but we must lodge with him. 4. The courteous invitation Christ gave them to his lodgings: He saith unto them, Come and see. Thus should good desires towards Christ and communion with him be countenanced. (1.) He invites them to come to his lodgings: the nearer we approach to Christ, the more we see of his beauty and excellency. Deceivers maintain their interest in their followers by keeping them at a distance, but that which Christ desired to recommend him to the esteem and affections of his followers was that they would come and see: "Come and see what a mean lodging I have, what poor accommodations I take up with, that you may not expect any worldly advantage by following me, as they did who made their court to the scribes and Pharisees, and called them rabbin. Come and see what you must count upon if you follow me." See Matt. viii. 20 . (2.) He invites them to come immediately and without delay. They asked where he lodged, that they might wait upon him at a more convenient season; but Christ invites them immediately to come and see; never in better time than now. Hence learn, [1.] As to others, that it is best taking people when they are in a good mind; strike while the iron is hot. [2.] As to ourselves, that it is wisdom to embrace the present opportunities: Now is the accepted time, 2 Cor. vi. 2 . 5. Their cheerful and (no doubt) thankful acceptance of his invitation: They came and saw where he dwelt, and abode with him that day. It had been greater modesty and manners than had done them good if they had refused this offer. (2.) They readily went along with him: They came and saw where he dwelt. Gracious souls cheerfully accept Christ's gracious invitations; as David, Ps. xxvii. 8 . They enquired not how they might be accommodated with him, but would put that to the venture, and make the best of what they found. It is good being where Christ is, wherever it be. (2.) They were so well pleased with what they found that they abode with him that day ("Master, it is good to be here"); and he bade them welcome. It was about the tenth hour. Some think that John reckons according to the Roman computation, and that it was about ten o'clock in the morning, and they staid with him till night; others think that John reckons as the other evangelists did, according to the Jewish computation, and that it was four o'clock in the afternoon, and they abode with him that night and the next day. Dr. Lightfoot conjectures that this next day that they spent with Christ was a sabbath-day, and, it being late, they could not get home before the sabbath. As it is our duty, wherever we are, to contrive to spend the sabbath as much as may be to our spiritual benefit and advantage, so they are blessed who, by the lively exercises of faith, love, and devotion, spend their sabbaths in communion with Christ. These are Lord's days indeed, days of the Son of man. II. Andrew brought his brother Peter to Christ. If Peter had been the first-born of Christ's disciples, the papists would have made a noise with it: he did indeed afterwards come to be more eminent in gifts, but Andrew had the honour first to be acquainted with Christ, and to be the instrument of bringing Peter to him. Observe, 1. The information which Andrew gave to Peter, with an intimation to come to Christ. (1.) He found him: He first finds his own brother Simon; his finding implies his seeking him. Simon came along with Andrew to attend John's ministry and baptism, and Andrew knew where to look for him. Perhaps the other disciple that was with him went out to seek some friend of his at the same time, but Andrew sped first: He first findeth Simon, who came only to attend on John, but has his expectations out-done; he meets with Jesus. (2.) He told him whom they had found: We have found the Messias. Observe, [1.] he speaks humbly; not, "I have found," assuming the honour of the discovery to himself, but " We have," rejoicing that he had shared with others in it. [2.] He speaks exultingly, and with triumph: We have found that pearl of great price, that true treasure; and, having found it, he proclaims it as those lepers, 2 Kings vii. 9 , for he knows that he shall have never the less in Christ for others sharing. [3.] He speaks intelligently: We have found the Messias, which was more than had yet been said. John had said, He is the Lamb of God, and the Son of God, which Andrew compares with the scriptures of the Old Testament, and, comparing them together, concludes that he is the Messiah promised to the fathers, for it is now that the fulness of time is come. Thus, by making God's testimonies his meditation, he speaks more clearly concerning Christ than ever his teacher had done, Ps. cxix. 99 . (3.) He brought him to Jesus; would not undertake to instruct him himself, but brought him to the fountain-head, persuaded him to come to Christ and introduced him. Now this was, [1.] An instance of true love to his brother, his own brother, so he is called here, because he was very dear to him. Note, We ought with a particular concern and application to seek the spiritual welfare of those that are related to us; for their relation to us adds both to the obligation and to the opportunity of doing good to their souls. [2.] It was an effect of his day's conversation with Christ. Note, the best evidence of our profiting by the means of grace is the piety and usefulness of our conversation afterwards. Hereby it appeared that Andrew had been with Jesus that he was so full of him, that he had been in the mount, for his face shone. He knew there was enough in Christ for all; and, having tasted that he is gracious, he could not rest till those he loved had tasted it too. Note, True grace hates monopolies, and loves not to eat its morsels alone. 2. The entertainment which Jesus Christ gave to Peter, who was never the less welcome for his being influenced by his brother to come, v. 42 . Observe, (1.) Christ called him by his name: When Jesus beheld him, he said, Thou art Simon, the son of Jona. It should seem that Peter was utterly a stranger to Christ, and if so, [1.] It was a proof of Christ's omniscience that upon the first sight, without any enquiry, he could tell the name both of him and of his father. The Lord knows them that are his, and their whole case. However, [2.] It was an instance of his condescending grace and favour, that he did thus freely and affably call him by his name, though he was of mean extraction, and vir mullius nominis—a man of no name. It was an instance of God's favour to Moses that he knew him by name, Exod. xxxiii. 17 . Some observe the signification of these names: Simon — obedient, Jona — a dove. An obedient dove-like spirit qualifies us to be the disciples of Christ. (2.) He gave him a new name: Cephas. [1.] His giving him a name intimates Christ's favour to him. A new name denotes some great dignity, Rev. ii. 17 ; Isa. lxii. 2 . By this Christ not only wiped off the reproach of his mean and obscure parentage, but adopted him into his family as one of his own. [2.] The name which he gave him bespeaks his fidelity to Christ: Thou shalt be called Cephas (that is Hebrew for a stone), which is by interpretation Peter; so it should be rendered, as Acts ix. 36 . Tabitha, which by interpretation is called Dorcas; the former Hebrew, the latter Greek, for a young roe. Peter's natural temper was stiff, and hardy, and resolute, which I take to be the principal reason why Christ called him Cephas—a stone. When Christ afterwards prayed for him, that his faith might not fail, that so he might be firm to Christ himself, and at the same time bade him strengthen his brethren, and lay out himself for the support of others, then he made him what he here called him, Cephas—a stone. Those that come to Christ must come with a fixed resolution to be firm and constant to him, like a stone, solid and stedfast; and it is by his grace that they are so. His saying, Be thou steady, makes them so. Now this does no more prove that Peter was the singular or only rock upon which the church is built than the calling of James and John Boanerges proves them the only sons of thunder, or the calling of Joses Barnabas proves him the only son of consolation. The Call of Philip and Nathanael.

They followed Jesus. They had been the disciples of John. His office was to point out the Messiah. When that was done, they left at once their master and teacher, John, and followed the long-expected Messiah. This shows that John was sincere; that he was not desirous of forming a party or of building up a sect; that he was willing that all those whom he had attracted to himself by his ministry should become followers of Christ. The object of ministers should not be to build up their own interests or to extend their own fame. It is to point men to the Saviour. Ministers, however popular or successful, should be willing that their disciples should look to Christ rather than to them; nay, should forget them and look away from them, to tread in the footsteps of the Son of God; and the conduct of these disciples shows us that we should forsake all and follow Jesus when he is pointed out to us as the Messiah. We should not delay nor debate the matter, but leave at once all our old teachers, guides and companions, and follow the Lamb of God. And we should do that, too, though to the world the Lord Jesus may appear, as he did to the multitude of the Jews, as poor, unknown, and despised. Reader, have you left all and followed him? Have you forsaken the guides of false philosophy and deceit, of sin and infidelity, and committed yourself to the Lord Jesus Christ.

What seek ye? This was not asked to obtain information. Comp. Jn 1:48. It was not a harsh reproof, forbidding them to follow him. Comp. Mt 11:28-30. It was a kind inquiry respecting their desires; an invitation to lay open their minds, to state their wishes, and to express all their feelings respecting the Messiah and their own salvation. We may learn, 1st. That Jesus regards the first inclinations of the soul to follow him. He turned toward these disciples, and he will incline his ear to all who begin to approach him for salvation. 2nd. Jesus is ready to hear their requests and to answer them. 3rd. Ministers of the gospel, and all other Christians, should be accessible, kind, and tender toward all who are inquiring the way to life. In conformity with their Master, they should be willing to aid all those who look to them for guidance and help in the great work of their salvation. Rabbi. This was a Jewish title conferred somewhat as literary degrees now are, and meaning literally a great one, and was applied to a teacher or master in the Jewish schools. It corresponded with the title Doctor. Our Saviour solemnly forbade his disciples to wear that title. Mt 23:8. The fact that John interpreted this word shows that he wrote his gospel not for the Jews only, but for those who did not understand the Hebrew language. It is supposed to have been written at Ephesus. Where dwellest thou? This question they probably asked him in order to signify their wish to be with him and to be instructed by him. They desired more fully to listen to him than they could now by the wayside. They were unwilling to interrupt him in his travelling. Religion teaches men true politeness, or a disposition to consult the convenience of others, and not improperly to molest them, or to break in upon them when engaged. It also teaches us to desire to be with Christ; to seek every opportunity of coremration with him, and chiefly to desire to be with him where he is when we leave this world. Comp. Php 1:23. (5) "tenth hour" or, that was two hours before night.

Come and see. This was a kind and gracious answer. He did not put them off to some future period. Then, as now, he was willing that they should come at once and enjoy the full opportunity which they desired of his conversation. Jesus is ever ready to admit those who seek him to his presence and favour. Abode with him. Remained with him. This was probably the dwelling of some friend of Jesus. His usual home was at Nazareth. The tenth hour. The Jews divided their day into twelve equal parts, beginning at sun-rise. If John used their mode of computation, this was about four o'clock P.M. The Romans divided time as we do, beginning at midnight. If John used their mode, it was about ten o'clock in the forenoon. It is not certain which he used. (5) "tenth hour" or, "That was about two hours before night"

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.

He first findeth He found him and told him about Jesus before he brought him to Jesus. We have found the Messias. They had learned from the testimony of John, and now had been more fully convinced from conversation with Jesus, that he was the Messiah. The word Messiah, or Messias, is Hebrew, and means the same as the Greek word Christ, anointed. Mt 1:1. From the conduct of Andrew we may learn that it is the nature of religion to desire that others may possess it. It does not lead us to monopolize it or to hide it under a bushel, but it seeks that others also may be brought to the Saviour. It does not wait for them to come, but it goes for them; it seeks them out, and tells them that a Saviour is found. Young converts should seek their friends and neighbours, and tell them of a Saviour; and not only their relatives, but all others as far as possible, that all may come to Jesus and be saved. (6) "the Christ" or, " the anointed.

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.

Cephas. This is a Syriac word, meaning the same as the Greek word Peter, a stone. Mt 16:17. The stone, or rock, is a symbol of firmness and steadiness of character--a trait in Peter's character after the ascension of Jesus that was very remarkable. Before the death of Jesus he was rash, headlong, variable; and it is one proof of the omniscience of Jesus that he saw that Peter would possess a character that would be expressed appropriately by the word stone or rock. The word Jonas is a Hebrew word, whose original signification is a dove. It may be that Jesus had respect to that when he gave Simon the name Peter. "You now bear a name emblematic of timidity and inconstancy. You shall be called by a name denoting firmness and constancy." (k) "thou shalt be called Cephas" Mt 16:18 (7) "A Stone" or, "Peter"

Would go forth. Into Galilee. He was now in Judea, where he went to be baptized by John. He was now about to return to his native country. Findeth Philip. This does not refer to his calling these disciples to be apostles, for that took place at the Sea of Tiberias ( Mt 4:18 ), but it refers to their being convinced that he was the Christ. This is the object of this evangelist, to show how and when they were convinced of this. Matthew states the time and occasion in which they were called to be apostles; John, the time in which they first became acquainted with Jesus, and were convinced that he was the Messiah. There is, therefore, no contradiction in the evangelists.

43 The day following Jesus would go forth into Galilee, and findeth Philip, and saith unto him, Follow me. 44 Now Philip was of Bethsaida, the city of Andrew and Peter. 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. 46 And Nathanael said unto him, Can there any good thing come out of Nazareth? Philip saith unto him, Come and see. 47 Jesus saw Nathanael coming to him, and saith of him, Behold an Israelite indeed, in whom is no guile! 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. 49 Nathanael answered and saith unto him, Rabbi, thou art the Son of God; thou art the King of Israel. 50 Jesus answered and said unto him, Because I said unto thee, I saw thee under the fig tree, believest thou? thou shalt see greater things than these. 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. We have here the call of Philip and Nathanael. I. Philip was called immediately by Christ himself, not as Andrew, who was directed to Christ by John, or Peter, who was invited by his brother. God has various methods of bringing his chosen ones home to himself. But, whatever means he uses, he is not tied to any. 1. Philip was called in a preventing was: Jesus findeth Philip. Christ sought us, and found us, before we made any enquiries after him. The name Philip is of Greek origin, and much used among the Gentiles, which some make an instance of the degeneracy of the Jewish church at this time, and their conformity to the nations; yet Christ changed not his name. 2. He was called the day following. See how closely Christ applied himself to his business. When work is to be done for God, we must not lose a day. Yet observe, Christ now called one or two a day; but, after the Spirit was poured out, there were thousands a day effectually called, in which was fulfilled ch. xiv. 12 . 3. Jesus would go forth into Galilee to call him. Christ will find out all those that are given to him, wherever they are, and none of them shall be lost. 4. Philip was brought to be a disciple by the power of Christ going along with that word, Follow me. See the nature of true Christianity; it is following Christ, devoting ourselves to his converse and conduct, attending his movements, and treading in his steps. See the efficacy of the grace of it is the rod of his strength. 5. We are told that Philip was of Bethsaida, and Andrew and Peter were so too, v. 44 . These eminent disciples received not honour from the place of their nativity, but reflected honour upon it. Bethsaida signifies the house of nets, because inhabited mostly by fishermen; thence Christ chose disciples, who were to be furnished with extraordinary gifts, and therefore needed not the ordinary advantages of learning. Bethsaida was a wicked place ( Matt. xi. 21 ), yet even there was a remnant, according to the election of grace. II. Nathanael was invited to Christ by Philip, and much is said concerning him. In which we may observe, 1. What passed between Philip and Nathanael, in which appears an observable mixture of pious zeal with weakness, such as is usually found in beginners, that are yet but asking the way to Zion. Here is, (1.) The joyful news that Philip brought to Nathanael, v. 45 . As Andrew before, so Philip here, having got some knowledge of Christ himself, rests not till he has made manifest the savour of that knowledge. Philip, though newly come to an acquaintance with Christ himself, yet steps aside to seek Nathanael. Note, When we have the fairest opportunities of getting good to our own souls, yet ever then we must seek opportunities of doing good to the souls of others, remembering the words of Christ, It is more blessed to give than to receive, Acts xx. 35 . O, saith Philip, we have found him of whom Moses and the prophets did write, Observe here, [1.] What a transport of joy Philip was in, upon this new acquaintance with Christ: "We have found him whom we have so often talked of, so long wished and waited for; at last, he is come he is come, and we have found him!" [2.] What an advantage it was to him that he was so well acquainted with the scriptures of the Old Testament, which prepared his mind for the reception of evangelical light, and made the entrance of it much the more easy: Him of whom Moses and the prophets did write. What was written entirely and from eternity in the book of the divine counsels was in part, at sundry times and in divers manners, copied out into the book of the divine revelations. Glorious things were written there concerning the Seed of the woman, the Seed of Abraham, Shiloh, the prophet like Moses, the Son of David, Emmanuel, the Man, the Branch, Messiah the Prince. Philip had studied these things, and was full of them, which made him readily welcome Christ. [3.] What mistakes and weaknesses he laboured under: he called Christ Jesus of Nazareth, whereas he was of Bethlehem; and the Son of Joseph, whereas he as but his supposed Son. Young beginners in religion are subject to mistakes, which time and the grace of God will rectify. It was his weakness to say, We have found him, for Christ found them before they found Christ. He did not yet apprehend, as Paul did, how he was apprehended of Christ Jesus, Phil. iii. 12 . (2.) The objection which Nathanael made against this, Can any good thing come out of Nazareth? v. 46 . Here, [1.] His caution was commendable, that he did not lightly assent to every thing that was said, but took it into examination; our rule is, Prove all things. But, [2.] His objection arose from Ignorance. If he meant that no good thing could come out of Nazareth it was owing to his ignorance of the divine grace, as if that were less affected to one place than another, or tied itself to men's foolish and ill-natured observations. If he meant that the Messiah, that great good thing, could not come out of Nazareth, so far he was right (Moses, in the law, said that he should come out of Judah, and the prophets had assigned Bethlehem for the place of his nativity); but then he was ignorant of the matter of fact, that this Jesus was born at Bethlehem; so that the blunder Philip made, in calling him Jesus of Nazareth, occasioned this objection. Note, The mistakes of preachers often give rise to the prejudices of hearers. (3.) The short reply which Philip gave to this objection: Come and see. [1.] It was his weakness that he could not give a satisfactory answer to it; yet it is the common case of young beginners in religion. We may know enough to satisfy ourselves, and yet not be able to say enough to silence the cavils of a subtle adversary. [2.] It was his wisdom and zeal that, when he could not answer the objection himself, he would have him go to one that could: Come and see. Let us not stand arguing here, and raising difficulties to ourselves which we cannot get over; let us go and converse with Christ himself, and these difficulties will all vanish presently. Note, It is folly to spend that time in doubtful disputation which might be better spent, and to much better purpose, in the exercises of piety and devotion. Come and see; not, Go and see, but, " Come, and I will go along with thee;" as Isa. ii. 3 ; Jer. i. 5 . From this parley between Philip and Nathanael, we may observe, First, That many people are kept from the ways of religion by the unreasonable prejudices they have conceived against religion, upon the account of some foreign circumstances which do not at all touch the merits of the case. Secondly, The best way to remove the prejudices they have entertained against religion is to prove themselves, and make trial of it. Let us not answer this matter before we hear it. 2. What passed between Nathanael and our Lord Jesus. He came and saw, not in vain. (1.) Our Lord Jesus bore a very honourable testimony to Nathanael's integrity: Jesus saw him coming, and met him with favourable encouragement; he said of him to those about him, Nathanael himself being within hearing, Behold an Israelite indeed. Observe, [1.] That he commended him; not to flatter him, or puff him up with a good conceit of himself, but perhaps because he knew him to be a modest man, if not a melancholy man, one that had hard and mean thoughts of himself, was ready to doubt his own sincerity; and Christ by this testimony put the matter out of doubt. Nathanael had, more than any of the candidates, objected against Christ; but Christ hereby showed that he excused it, and was not extreme to mark what he had said amiss, because he knew his heart was upright. He did not retort upon him, Can any good thing come out of Cana ( ch. xxi. 2 ), an obscure town in Galilee? But kindly gives him this character, to encourage us to hope for acceptance with Christ, notwithstanding our weakness, and to teach us to speak honourably of those who without cause have spoken slightly of us, and to give them their due praise. [2.] That he commended him for his integrity. First, Behold an Israelite indeed. It is Christ's prerogative to know what men are indeed; we can but hope the best. The whole nation were Israelites in name, but all are not Israel that are of Israel ( Rom. ix. 6 ); here, however, was an Israelite indeed. 1. A sincere follower of the good example of Israel, whose character it was that he was a plain man, in opposition to Esau's character of a cunning man. He was a genuine son of honest Jacob, not only of his seed, but of his spirit. 2. A sincere professor of the faith of Israel; he was true to the religion he professed, and lived up to it: he was really as good as he seemed, and his practice was of a piece with his profession. He is the Jew that is one inwardly ( Rom. ii. 29 ), so is he the Christian. Secondly, He is one in whom is no guile —that is the character of an Israelite indeed, a Christian indeed: no guile towards men; a man without trick or design; a man that one may trust; no guile towards God, that is, sincere in his repentance for sin; sincere in his covenanting with God; in whose spirit is no guile, Ps. xxxii. 2 . He does not say without guilt, but without guile. Though in many things he is foolish and forgetful, yet in nothing false, nor wickedly departing from God: there is no allowed approved guilt in him; not painted, though he have his spots: " Behold this Israelite indeed. " 1. "Take notice of him, that you may learn his way, and do like him." 2. "Admire him; behold, and wonder. " The hypocrisy of the scribes and Pharisees had so leavened the Jewish church and nation, and their religion was so degenerated into formality or state-policy, that an Israelite indeed was a man wondered at, a miracle of divine grace, like Job, ch. i. 8 . (2.) Nathanael is much surprised at this, upon which Christ gives him a further proof of his omnisciency, and a kind memorial of his former devotion. [1.] Here is Nathanael's modesty, in that he was soon put out of countenance at the kind notice Christ was pleased to take of him: " Whence knowest thou me, me that am unworthy of thy cognizance? who am I, O Lord God? " 2 Sam. vii. 18 . This was an evidence of his sincerity, that he did not catch at the praise he met with, but declined it. Christ knows us better than we know ourselves; we know not what is in a man's heart by looking in his face, but all things are naked and open before Christ, Heb. iv. 12, 13 . Doth Christ know us? Let us covet to know him. [2.] Here is Christ's further manifestation of himself to him: Before Philip called thee, I saw thee. First, He gives him to understand that he knew him, and so manifests his divinity. It is God's prerogative infallibly to know all persons and all things; by this Christ proved himself to be God upon many occasions. It was prophesied concerning the Messiah that he should be of quick understanding in the fear of the Lord, that is, in judging the sincerity and degree of the fear of God in others, and that he should not judge after the sight of his eyes, Isa. xi. 2, 3 . Here he answers that prediction. See 2 Tim. ii. 19 . Secondly, That before Philip called him he saw him under the fig-tree; this manifests a particular kindness for him. 1. His eye was towards him before Philip called him, which was the first time that ever Nathanael was acquainted with Christ. Christ has knowledge of us before we have any knowledge of him; see Isa. xlv. 4 ; Gal. iv. 9 . 2. His eye was upon him when he as under the fig-tree; this was a private token which nobody understood but Nathanael: "When thou wast retired under the fig-tree in thy garden, and thoughtest that no eye saw thee, I have then my eye upon thee, and saw that which was very acceptable." It is most probable that Nathanael under the fig-tree was employed, as Isaac in the field, in meditation, and prayer, and communion with God. Perhaps then and there it was that he solemnly joined himself to the Lord in an inviolable covenant. Christ saw in secret, and by this public notice of it did in part reward him openly. Sitting under the fig-tree denotes quietness and composedness of spirit, which much befriend communion with God. See Mic. iv. 4 ; Zech. iii. 10 . Nathanael here in was an Israelite indeed, that, like Israel, he wrestled with God alone ( Gen. xxxii. 24 ), prayed not like the hypocrites, in the corners of the streets, but under the fig-tree. (3.) Nathanael hereby obtained a full assurance of faith in Jesus Christ, expressed in that noble acknowledgment ( v. 49 ): Rabbi, thou art the Son of God, thou art the king of Israel; that is, in short, thou art the true Messiah. Observe here, [1.] How firmly he believed with the heart. Though he had lately laboured under some prejudices concerning Christ, they had now all vanished. Note, The grace of God, in working faith, casts down imaginations. Now he asks no more, Can any good thing come out of Nazareth? For he believes Jesus of Nazareth to be the chief good, and embraces him accordingly. [2.] How freely he confessed with the mouth. His confession is made in form of an adoration, directed to our Lord Jesus himself, which is a proper way of confessing our faith. First, He confesses Christ's prophetical office, in calling him Rabbi, a title which the Jews commonly gave to their teachers. Christ is the great rabbi, at whose feet we must all be brought up. Secondly, He confesses his divine nature and mission, in calling him the Son of God (that Son of God spoken of Ps. ii. 7 ); though he had but a human form and aspect, yet having a divine knowledge, the knowledge of the heart, and of things distant and secret, Nathanael thence concludes him to be the Son of God. Thirdly, He confesses, " Thou art the king of Israel; that king of Israel whom we have been long waiting for." If he be the Son of God, he is king of the Israel of God. Nathanael hereby proves himself an Israelite indeed that he so readily owns and submits to the king of Israel. (4.) Christ hereupon raises the hopes and expectations of Nathanael to something further and greater than all this, v. 50, 51 . Christ is very tender of young converts, and will encourage good beginnings, though weak, Matt. xii. 20 . [1.] He here signifies his acceptance, and (it should seem) his admiration, of the ready faith of Nathanael: Because I said, I saw thee under the fig-tree, believest thou? He wonders that such a small indication of Christ's divine knowledge should have such an effect; it was a sign that Nathanael's heart was prepared beforehand, else the work had not been done so suddenly. Note, It is much for the honour of Christ and his grace, when the heart is surrendered to him at the first summons. [2.] He promises him much greater helps for the confirmation and increase of his faith than he had had for the first production of it. First, In general: " Thou shalt see greater things than these, stronger proofs of my being the Messiah;" the miracles of Christ, and his resurrection. Note, 1. To him that hath, and maketh good use of what he hath, more shall be given. 2. Those who truly believe the gospel will find its evidences grow upon them, and will see more and more cause to believe it. 3. Whatever discoveries Christ is pleased to make of himself to his people while they are here in this world, he hath still greater things than these to make known to them; a glory yet further to be revealed. Secondly, In particular: "Not thou only, but you, all you my disciples, whose faith this is intended for the confirmation of, you shall see heaven opened; " this is more than telling Nathanael of his being under the fig-tree. This is introduced with a solemn preface, Verily, verily I say unto you, which commands both a fixed attention to what is said as very weighty, and a full assent to it as undoubtedly true: "I say it, whose word you may rely upon, amen, amen. " None used this word at the beginning of a sentence but Christ, though the Jews often used it at the close of a prayer, and sometimes doubled it. It is a solemn asseveration. Christ is called the Amen ( Rev. iii. 14 ), and so some take it here, I the Amen, the Amen, say unto you. I the faithful witness. Note, The assurances we have of the glory to be revealed are built upon the word of Christ. Now see what it is that Christ assures them of: Hereafter, or within awhile, or ere long, or henceforth, ye shall see heaven opened. a. It is a mean title that Christ here takes to himself: The Son of man; a title frequently applied to him in the gospel, but always by himself. Nathanael had called him the Son of God and king of Israel: he calls himself Son of man, ( a. ) To express his humility in the midst of the honours done him. ( b. ) To teach his humanity, which is to be believed as well as his divinity. ( c. ) To intimate his present state of humiliation, that Nathanael might not expect this king of Israel to appear in external pomp. b. Yet they are great things which he here foretels: You shall see heaven opened, and the angels of God ascending and descending upon the Son of man. ( a. ) Some understand it literally, as pointing at some particular event. Either, [ a. ] There was some vision of Christ's glory, in which this was exactly fulfilled, which Nathanael was an eye-witness of, as Peter, and James, and John were of his transfiguration. There were many things which Christ did, and those in the presence of his disciples, which were not written ( ch. xx. 30 ), and why not this? Or, [ b. ] It was fulfilled in the many ministrations of the angels to our Lord Jesus, especially that at his ascension, when heaven was opened to receive him, and the angels ascended and descended, to attend him and to do him honour, and this in the sight of the disciples. Christ's ascension was the great proof of his mission, and much confirmed the faith of his disciples, ch. vi. 62 . Or, [ c. ] It may refer to Christ's second coming, to judge the world, when the heavens shall be open, and every eye shall see him, and the angels of God shall ascend and descend about him, as attendants on him, every one employed; and a busy day it will be. See 2 Thess. i. 10 . ( b. ) Others take it figuratively, as speaking of a state or series of things to commence from henceforth; and so we may understand it, [ a. ] Of Christ's miracles. Nathanael believed, because Christ, as the prophets of old, could tell him things secret; but what is this? Christ is now beginning a dispensation of miracles, much more great and strange than this, as if heaven were opened; and such a power shall be exerted by the Son of man as if the angels, which excel in strength, were continually attending his orders. Immediately after this, Christ began to work miracles, ch. ii. 11 . Or, [ b. ] Of his mediation, and that blessed intercourse which he hath settled between heaven and earth, which his disciples should be degrees be let into the mystery of. First, By Christ, as Mediator, they shall see heaven opened, that we may enter into the holiest by his blood ( Heb. x. 19, 20 ); heaven opened, that by faith we may look in, and at length may go in; may now behold the glory of the Lord, and hereafter enter into the joy of our Lord. And, Secondly, They shall see angels ascending and descending upon the Son of man. Through Christ we have communion with and benefit by the holy angels, and things in heaven and things on earth are reconciled and gathered together. Christ is to us as Jacob's ladder ( Gen. xxviii. 12 ), by whom angels continually ascend and descend for the good of the saints.

Of Bethsaida. Mt 11:21. The city of. The place where Andrew and Peter dwelt.

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, Mt 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 .

Moses, in the law. Moses, in that part of the Old Testament which he wrote, called by the Jews the law. See De 18:15,18 Gen 49:10, 3:15. And the prophets, Isa 53:1-12, 9:6,7, Dan 9:24-27; Jer 13:5,6; &c. Jesus of Nazareth, &c. They spoke according to common apprehension. They spoke of him as the son of Joseph because he was commonly supposed to be. They spoke of him as dwelling at Nazareth, though they might not have been ignorant that he was born at Bethlehem. (l) "Moses in the law" Lk 24:27,44

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.

Can any good thing, &c. The character of Nazareth was proverbially bad. To be a Galilean or a Nazarene was an expression of decided contempt, Jn 7:52. Mt 2:23. Nathanael asked, therefore, whether it was possible that the Messiah should come from a place proverbially wicked. This was a mode of judging in the case not uncommon. It is not by examining evidence, but by prejudice. Many persons suffer their minds to be filled with prejudice against religion, and then pronounce at once without examination. They refuse to examine the subject, for they have set it down that it cannot be true. It matters not where a teacher comes from, or what is the place of his birth, provided he be authorized of God and qualified for his work. Come and see. This was the best way to answer Nathanael. He did not sit down to reason with him, or speculate about the possibility that a good thing could come from Nazareth; but he asked him to go and examine for himself, to see the Lord Jesus, to hear him converse, to lay aside his prejudice, and to judge from a fair and candid personal inquiry. So we should beseech sinners to lay aside their prejudices against religion, and to be Christians, and thus make trial for themselves. If men can be persuaded to come to Jesus, all their petty and foolish objections against religion will vanish. They will be satisfied from their own experience that it is true, and in this way only will they ever be satisfied. (m) "Can there be any good thing" Jn 7:41

An Israelite indeed. One who is really an Israelite--not by birth only, but one worthy of the name. One who possesses the spirit, the piety, and the integrity which become a man who is really a Jew, who fears God and obeys his law. Comp. Rom 9:6, 2:28,29. No guile. No deceit, no fraud, no hypocrisy. He is really what he professes to be--a Jew, a descendant of the patriarch Jacob, fearing and serving God. He makes no profession which he does not live up to. He does not say that Nathanael was without guilt or sin, but that he had no disguise, no trick, no deceit--he was sincere and upright. This was a most honourable testimony. How happy would it be if he, who knows the hearts of all as he did that of Nathanael, could bear the same testimony of all who profess the religion of the gospel! (n) "Behold" Ps 32:2, Rom 2:28,29

Whence knowest thou me? Nathanael was not yet acquainted with the divinity of Christ, and supposed that he had been a stranger to him. Hearing him express a favourable opinion of him, he naturally inquired by what means he had any knowledge of him. His conscience testified to the truth of what Jesus said--that he had no guile, and he was anxious to know whence he had learned his character. Before that Philip called thee. See Jn 1:45. When thou wast under the fig tree. It is evident that it was from something that had occurred under the fig-tree that Jesus judged of his character. What that was is not recorded. It is not improbable that Nathanael was accustomed to retire to the shade of a certain tree, perhaps in his garden or in a grove, for the purpose of meditation and prayer. The Jews were much in the habit of selecting such places for private devotion, and in such scenes of stillness and retirement there is something peculiarly favourable for meditation and prayer. Our Saviour also worshipped in such places. Comp. Jn 18:2, Lk 6:12. In that place of retirement it is not improbable that Nathanael was engaged in private devotion. I saw thee. It is clear, from the narrative, that Jesus did not mean to say that he was bodily present with Nathanael and saw him; but he knew his thoughts, his desires, his secret feelings and wishes. In this sense Nathanael understood him. We may learn-- 1st. That Jesus sees what is done in secret, and is therefore divine. 2nd. That he sees us when we little think of it. 3rd. That he sees us especially in our private devotions, hears our prayers, and marks our meditations. And 4th. That he judges of our character chiefly by our private devotions. Those are secret; the world sees them not; and in our closets we show what we are. How does it become us, therefore, that our secret prayers and meditations should be without guile and hypocrisy, and such as Jesus will approve! (o) "I saw thee" Ps 139:1,2

Under the fig tree I saw thee - Perhaps at prayer.

Rabbi. Master. Applied appropriately to Jesus, and to no one else, Mt 23:10. The Son of God. By this title he doubtless meant that he was the Messiah. His conscience told him that he had judged right of his character, and that therefore he must know the heart and the desires of the mind. If so, he could not be a mere man, but must be the long-expected Messiah. The King of Israel. This was one of the titles by which the Messiah was expected, and this was the title which was affixed to his cross, Jn 19:18. This case of Nathanael John adduces as another evidence that Jesus was the Christ. The great object he had in view in writing this gospel was to collect the evidence that he was the Messiah, Mt 20:31. A case, therefore, where Jesus searched the heart, and where his knowledge of the heart convinced a pious Jew that he was the Christ, is very properly adduced as important testimony. (p) "the Son" Mt 14:33, Jn 20:28,29 (q) "the King of Israel" Mt 21:5, 27:11

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.

Greater things. Fuller proof of his Messiahship, particularly what is mentioned in the following verse.

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.

Verily, verily. In the Greek, Amen, amen. The word amen means truly, certainly, so be it--from the 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. Heaven open. This is a figurative expression, denoting the conferring of favours. Ps 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 Mt 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 18:12. 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, Ps 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 ( Mk 1:13 ), and in the garden ( Lk 22:43 ), and they were present when he rose from the dead, Mt 28:2-4, Jn 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 he often describes himself. It shows his humility, his love for man, his willingness to be esteemed as a man, Php 2:6,7. From this interview with Nathanael we may learn, 1st. That Jesus searches the heart. 2nd. That he was truly the Messiah. 3rd. That he was under the protection of God. 4th. That if we have faith in Jesus, it will be continually strengthened--the evidence will grow brighter and brighter. 5th. That if we believe his word, we shall yet see full proof that his word is true. 6th. As Jesus was under the protection of God, so will all his friends be. God will defend and save us also if we put our trust in him. 7th. Jesus applied to himself terms expressive of humility. He was not solicitous even to be called by titles which he might claim. So we should not be ambitious of titles and honours. Ministers of the gospel must resemble him when they seek for the fewest titles, and do not aim at distinctions from each other or their brethren. Mt 23:8. (r) "heaven open" Eze 1:1 (s) "the angels of God" Gen 28:12, Dan 7:9,10, Acts 1:10,11