Part3OfIsJesusReal--For-Part 1—Open IsJesusRealToYOU.htm
1 Jn
2-16(GNB) Everything that
belongs to the world---what the sinful self desires, what people see and want,
and everything in this world that people
are so proud of---none of this comes from
the Father; it all comes from the world.
2001 Translation 1 Jn
15 Don’t love the world or anything in the world. If
anyone loves the world, there isn’t any love of the Father in him. 16 Because,
everything in the world – fleshly desires, lusting after the things you can
see, and trusting that you can provide for yourself – doesn’t come from the
Father, it comes from the world. 17 And the world with
all its desires is passing away, but the one who does what God wants
remains through the age.
18 Young children, it’s the
last hour. And just as you’ve heard, the Antichrist is coming. Why, right now
there are many Antichrists. That’s how we know it’s the last hour. 19 They left
us, because they weren’t like us. If they had been like us, they would still be
with us. But [they left], which is proof that they aren’t like us.
20 However, you’ve been
chosen by the Holy One… but you all know that. 21 So, I’m not writing to you
because you don’t know the truth, but because you have known it. Lies don’t
come from the truth. 22 So, who’s a liar? Those who deny that
Jesus is the Chosen One. (Sbt Note Read Life.htm and Exercise Your Own Free-Will ) This is the
Antichrist: He who denies both the Father and the Son. 23 Whoever
denies the Son [also denies] the Father. But he who admits [to knowing] the Son
also [admits to knowing] the Father.
24 As for you, hang onto the things that you heard long ago. If the
things that you’ve heard long ago stick with you, you will remain in
the Son and in the Father. 25 And this is what he has promised us: Life in the age
NSB—Matt-6-22 “The eyes are like a lamp for the body. If your eye is
clear, your whole body will be full of light.
23 “But if your eye is wicked, your body will be in darkness. If that
light in you is really darkness, how great a darkness it must be. KJV (2Co
(2Co
2001 Trans Matt -6-22 ‘The body’s lamp is the eye, and if your eye is
simple, your whole body will be bright. 23 But if your eye is wicked, your
whole body will be dark. And if the only light in you is darkness, how great
that darkness is!
Read Life.htm and FirstBorn.htm Question for you? Who
Are Satan’s ministers (2Co
Answer—The - delusional 2nd Person of The Trindirty Teachers (2Co
(2Co
The
Library Advocates that each person Thoroughly examine
their Churches
Statement
of Faith or Beliefs and agree with it before becoming a member
See C/h STATEMENTsAboutManyChurchesBeliefs.htm
The New Name For the Trinity
is ***The Trindirty***--This New Name is going World
Wide
Link Up Now
Anything that Originates with this World – Originates in Darkness and Dirties up (to make unclean) God’s Words
The Trinity Fits that Description.
See TrinitySimplified.htm and TrinityInfection.htm
Jesus’ Father and God Testified to just who Jesus was---Nothing More
and Nothing Less
With These Verses Matthew
Jesus Was a Real Separate Being to His
Own Testimony
John 1-18 The Only Begotten---Open AonlyBegottenSonOrgo..>
(Joh 1:14) 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.
(Joh 5:26) For as the Father hath life in himself; so hath he given to the Son to have life in himself;
(Joh 5:27) And hath given him authority to execute
judgment also, because he is the Son of man .
See No (3) Useful advise
on how to combat this monumental deception
OPEN http://www.webspawner.com/users/newsimplifiedbible/nsbnotestrinita2.html
11 So, that’s what God is sending to them instead. He’s allowing this wrong thing to be, so they can believe the lie… 12 and so that all those who don’t believe the truth (but prefer unrighteousness) may be judged.2001 Translation
and because of this shall God send to them a working of delusion, for their believing the lie,
English: Young's Literal
Translation
Is Jesus Real To You —Or a Phantom 2nd Person of The Trinity ?
Is Jesus Real To You —Or a delusional, 2nd Person of The Trinity ? a mental disorder, Open TrinityReferenceLibrary2.htm--And TrinityInfection.htm
de[lu[sion 7di l1$&!n8
n.
5ME delusioun
< LL delusio < delusus,
pp. of deludere6
1 a deluding or being deluded
2 a
false belief or opinion
3 Psychiatry a false, persistent belief maintained in spite of evidence
to the contrary
de[lu$[sional
adj.
SYN.—delusion implies belief in something that is contrary to fact or reality, resulting from deception, a
misconception, or a mental disorder [to have delusions of grandeur]; illusion
suggests the false perception or interpretation of something that has objective
existence [perspective in drawing gives the illusion of depth];
hallucination implies the apparent perception, in nervous or mental
disorder, of something external that is actually not present; mirage
refers to an optical illusion caused by atmospheric conditions, and, in
figurative use, implies an unrealizable hope or aspiration
See No (3)
Useful advise on how to combat this monumental deception
OPEN http://www.webspawner.com/users/newsimplifiedbible/nsbnotestrinita2.html
Commentary] Open or Read Below
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2 Thessalonians |
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2 Thessalonians 2:1-4 |
Plus Others-are Apologetics-- And
Christian Institutions --Here is a Very
important note.
Always Keep In Mind That Most all If Not all Proclaimed Christian Groups and individuals Base their Statement of
Faith(s) and/or Beliefs *from* the Bible Translations They
Rely Upon *for *Truth.There
are Two Types of Christian Bibles Open BiblesTwoTypes.htm And BiblePublishersAccountableToWho.htm
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SBT-NOTE
-The above is a nice commentary-- but the commentator doesn’t use his own
(preaching) commentary in the
following consistently. Henry Complete
Commentary on the Whole Bible And Neither do any of the Trinitarian/Oneness Commentaries listed in The Trinitarian/Oneness Commentaries page
---Check it out and Compare it With what written in
Sbt Gives You Access To Many Other Sources.. Open PlusOthers.htm and The GWGPNC Rule.htm |
Check The These words and statements in the following discourse –(1)-eternal Son—Study First EternalSonOfGod.htm
–(2)- as prevails in the Romish church and
supported his delusions, by lying miracles and all kinds of frauds;
–(3)-Signs and wonders, visions and
miracles, are pretended; but they are
false signs to support false doctrines;
These are quotes from above underline.
http://unbound.biola.edu/index.cfm?method=commentary.showCommentaryResults&book_index=53N&chapter=2
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Matthew
Henry's Commentary |
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Chapter 8 - Click
for Chapter Audio |
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Proverbs 8:22-31 [ Verse
23 in Original: Hebrew / Greek ] 22 The LORD possessed (Prov8-22.htm) me in the beginning of his way, before his works
of old. 23 I was set up from
everlasting, from the beginning, or ever the earth was. 24 When
there were no depths, I was brought
forth;(Open possessed--
word=Qanah -0511 And Strong's Number: 03205- Open beget,) when there were no fountains
abounding with water. 25 Before the mountains were settled,
before the hills was I brought forth: 26 While as
yet he had not made the earth, nor the fields, F32 nor
the highest part of the dust of the world. 27 When he
prepared the heavens, I was there: when he set a compass F33 upon the face of the depth: 28 When
he established the clouds above: when he strengthened the fountains of the
deep: 29 When he gave to the sea his decree, that the
waters should not pass his commandment: when he appointed the foundations of
the earth: 30 Then I was by him, as one brought up with him:
and I was daily his delight, rejoicing always before him; 31 Rejoicing
in the habitable part of his earth; and my delights were with the sons of
men. |
Matthew Henry Complete Commentary
on the Whole Bible
John 1
The scope and design of this chapter is to confirm our faith in
Christ as the eternal Son of God, Study-EternalSonOfGod.htm (Prov8-22.htm) 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 (John 1:1-5);
and again (John
1:10-14); and again, John 1:16-18.
II. The testimony of John Baptist concerning him (John 1:6-9;
and again, John
1:15); but most fully and particularly, John 1:19-37.
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1 In the beginning was the Word, and the Word was with God, and
the Word was God. GODorgod.htm 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.
I.
Of
whom he speaks--The Word--ho logos. This is an idiom
peculiar to John's writings. See 1 John
1:1,5:7,Re+19:13. Yet some think that Christ is
meant by the Word in Acts
20:32,Heb+4:12,Lu+1:2. 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 (John 1:18), ComputerCheck.htm John3-16.htm 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, Proverbs 8:22.
Sbt Note –Brings in Verses Proverbs
24 When there were no depths, I was brought forth; when there were no fountains abounding with water. 25 Before
the mountains were settled, before the hills was I
brought forth:
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Chapter 8 - Click
for Chapter Audio |
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Proverbs 8:22-31 [ Verse
23 in Original: Hebrew / Greek ] 22 The LORD possessed (Prov8-22.htm) me in the beginning of his way, before his works
of old. 23 I was set up from
everlasting, from the beginning, or ever the earth was. 24 When
there were no depths, I was brought
forth; when there were no fountains abounding with water. 25 Before
the mountains were settled, before the hills was I brought
forth: 26 While
as yet he had not made the earth, nor the fields, F32
nor the highest part of the dust of the world. 27 When
he prepared the heavens, I was there: when he set a compass F33 upon the face of the depth: 28 When he
established the clouds above: when he strengthened the fountains of the deep:
29 When he gave to the sea his decree, that the waters
should not pass his commandment: when he appointed the foundations of the
earth: 30 Then I was by him, as one brought up with him:
and I was daily his delight, rejoicing always before him; 31 Rejoicing
in the habitable part of his earth; and my delights were with the sons of
men. |
BottomLine in CommentaryNote.htm—Plus
what is Valid in
Theology
Theology in Harmony from Gen 1:26 3:22 Prov8-22 to Rev 1:1 11:1 Rev22-16-21 and Heb 13:8.Matt 28:18 .
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 (Hebrews 1:2),
and has directed us to hear him, Matthew 17:5. 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 Daniel 8:13),
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 (Psalms
90:2), Before the mountains were brought forth. So Proverbs 8:23.
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 John
1:2: 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, Hebrews
1:3. (2.) In respect of complacency and felicity. There was a
glory and happiness which Christ had with God before the world was (John 17:5), the
Son infinitely happy in the enjoyment of his Father's bosom, and no less the
Father's delight, the Son of his love, Proverbs 8:30.
(3.) In respect of counsel and design. The mystery of man's
redemption by this Word incarnate was hid in God before all worlds, Ephesians 3:9.
He that undertook to bring us to God (1 Peter 3:18)
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, Zechariah
6:13,Mt+11:27. He was by him as one brought up
with him for this service, Proverbs 8:30.
He was with God, and therefore is said to come forth from the Father.
3. His agency in making the world, John 1:3. 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, Proverbs 8:30.
God made the world by a word (Psalms 33:6) and
Christ was the Word. By him, not as a subordinate instrument, but as a
co-ordinate agent, God made the world (Hebrews 1:2),
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, Hebrews 3:4. The
God of Israel often proved himself to be God with this, that he made all
things: Isaiah
40:12,28,31:4; and see Jeremiah
10:11,12. [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, John
1:4. 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, Genesis
1:20,Ac+17:25. He is that Word by which man lives
more than by bread, Matthew
4:4. (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 (John
1:5), 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 Romans 1:19,20. 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 Corinthians
3:13.
(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, Romans 1:21,28. The darkness of error and sin overpowered and quite
eclipsed this light. God spoke once, yea twice, but man perceived it
not, Job
33:14. [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.
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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, Malachi 3:1. 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 (John
1:7): 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 Corinthians
1:6,2:1. Among the Gentiles, God indeed had not left himself without
witness (Acts
14:17), 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, Isaiah 21:11,12. 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
3. We are here cautioned not to mistake him for the light who only came to bear witness to it (John 1:8): 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
19:3. 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 (John 1:9); 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
2. Christ was in the world, John 1:10. 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 John 16:28. 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,
John 17:11.
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 (John 1:11); 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, John 13:1. 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
(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 (John 1:10),
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 (John 1:12): But
as many as received him. Though
[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 (
Secondly, The privilege of regeneration (John 1:13): 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 Peter
1:23. 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 (Genesis 5:3); 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 Peter 1:23),
and to the Spirit of God as the great and sole author. True believers are born
of God, 1 John
3:9,5:1. 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, John 1:14. 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 (Galatians 4:4);
God manifested in the flesh, according to the faith and hope of holy Job; Yet shall I see God in my flesh, Job 19:26.
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, Hebrews 2:14.
The Socinians agree that Christ is both God and man,
but they say that he was man, and was made a God, as Moses (Exodus 7:1),
directly contrary to John here, who saith, Theos en--He was God,
but sarxegeneto--He was made flesh.
Compare John 1:1
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 Corinthians
13:4. Flesh bespeaks man mortal and dying (Psalms 78:39),
and Christ was put to death in the flesh 1 Peter 3:18.
Nay, flesh bespeaks man tainted with sin (Genesis 6:3), and
Christ, though he was perfectly holy and harmless, yet appeared in the
likeness of sinful flesh (Romans 8:3), and
was made sin for us, 2 Corinthians
5:21. 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, Romans 8:3. 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 (Isaiah
40:6), 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, Psalms
68:18. 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
(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 1:1.
[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 Peter 1:4),
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, Hebrews 1:5. 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 Peter
1:16-18. 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.
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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, John 1:15. He
had said (John
1:8) 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 1:32),
was preferred before John Baptist, who was to be called only the prophet of
the Highest, Luke
1:76. 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, Philippians 2:21.
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, Isaiah
44:6. He is before me, is my first, [1.] In respect of seniority:
he was before me, for he was before Abraham, John 8:58 Study I-AM.htm
. Nay, he was before all things, Colossians 1:17.
I am but of yesterday, he from eternity. It was but in those days that
John Baptist came (Matthew
3:1), but the goings forth of our Lord Jesus were of old, from
everlasting, Micah
5:2. 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 John 1:19. The John 1:16 has a
manifest connection with John 1:14,
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 (Psalms 68:18),
that he might give gifts to men, Ephesians 4:8.
He was filled, that he might fill all in all (Ephesians 1:23),
might fill our treasures, Proverbs 8:21.
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 (John 1:16),
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, Romans 12:6. 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, Ephesians 1:6.
[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
2:4. 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
(Romans
1:5,Eph+3:8), that they might communicate it, 1 Peter 4:10.
[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 (John 1:17); 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 (Galatians 3:8);
but that grace is superseded, and we have gospel grace instead of it, a glory
which excelleth, 2 Corinthians
3:10. 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 Corinthians
3:18. Those that have true grace have that for more grace, James 4:6. 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 Corinthians
3:18), the image of the Son (Romans 8:29),
the image of the heavenly, 1 Corinthians
15:49.
2. We have received grace and truth, John 1:17. He
had said (John
1:14) 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 (Hebrews 12:18);
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
(Titus 2:11),
grace reigning, Romans
5:21. 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 1:72,1Ki+8:56. [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
3. Another thing we receive from Christ is a clear revelation of
God to us (John
1:18): 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 Timothy
6:16. We have therefore need to live by faith,
by which we see him that is invisible, Hebrews 11:27.
[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 (Numbers
12:8), but was told that he could not see his face, Exodus 33:20.
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, Revelation 5:9.
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? Matthew 11:27.
He is of the same nature with the Father, so that he who hath seen him
hath seen the Father, John 14:9. The
servant is not supposed to know so well what his Lord does as the Son, John 15:15.
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 (Matthew 11:27);
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 Ephesians 3:11.
[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 (Ephesians 3:9), 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.
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19 And this is the record of John, when the Jews sent priests and
Levites from
We have here the testimony of John, which he delivered to the
messengers who were sent from
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
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 17:19,20. 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.
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
(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 (John
1:20): 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, John
1:21. 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 (Malachi 4:5),
and he came in the spirit and power of Elias (Luke 1:17), and
was the Elias that was to come (Matthew 11:14);
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 (Matthew 17:12);
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 (John 1:22),
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 Isaiah
40:3), 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 19:12.
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? Proverbs 8:1. 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 Psalms 24:7.
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? John
1:25. [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 (Zechariah
13:1), and clean water sprinkled, Ezekiel 36:25.
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, John 1:26,27.
[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 Corinthians
12:6); 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 (John
1:15): 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
Lastly, Notice is taken of the place where all this was
done: In Bethabara beyond Jordan, John 1:28. Bethabara signifies the house of passage; some think
it was the very place where
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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
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, Psalms 73:17.
Our combats with Satan should oblige us to keep close to the communion of saints:
two are better than one. 2. That the honours
of a victorious state must not set us above ordinances. Christ had
triumphed over Satan, and been attended by angels, and yet, after all, he
returns to the place where John was preaching and baptizing. As long as we are
on this side heaven, whatever extraordinary visits of divine grace we may have
here at any time, we must still keep close to the ordinary means of grace and
comfort, and walk with God in them. Now here are two testimonies borne
by John to Christ, but those two agree in one.
I. Here is his testimony to Christ on the first day that he saw
him coming from the wilderness; and here four things are witnessed by him
concerning Christ, when he had him before his eyes:--
1. That he is the Lamb of God which taketh
away the sin of the world, John 1:29. Let
us learn here,
(1.) That Jesus Christ is the Lamb of God, which bespeaks
him the great sacrifice, by which atonement is made
for sin, and man reconciled to God. Of all the legal sacrifices he chooses to
allude to the lambs that were offered, not only because a lamb is an
emblem of meekness, and Christ must be led as a lamb to the slaughter (Isaiah 53:7),
but with a special reference, [1.] To the daily sacrifice, which was
offered every morning and evening continually, and that was always a lamb
(Exodus 29:38),
which was a type of Christ, as the everlasting propitiation, whose blood
continually speaks. [2.] To the paschal lamb, the blood of which, being
sprinkled upon the door-posts, secured the Israelites from the stroke of the
destroying angel. Christ is our passover,
1 Corinthians
5:7. He is the Lamb of God; he is appointed by him (Romans 3:25), he
was devoted to him (John
17:19), and he was accepted with him; in him he was well pleased. The lot
which fell on the goat that was to be offered for a sin-offering was called the
Lord's lot (Leviticus
16:8,9); 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, Hebrews 9:26.
John Baptist had called people to repent of their sins, in order to the
remission of them. Now here he shows how and by whom that remission was to be
expected, what ground of hope we have that our sins shall be pardoned upon our
repentance, though our repentance makes no satisfaction for them. This ground
of hope we have--Jesus Christ is the Lamb of God. [1.] He takes away
sin. He, being Mediator between God and man, takes away that which is,
above any thing, offensive to the holiness of God, and destructive to
the happiness of man. He came, First, To
take away the guilt of sin by the merit of his death, to vacate the judgment,
and reverse the attainder, which mankind lay under, by an act of indemnity, of
which all penitent obedient believers may claim the benefit. Secondly,
To take away the power of sin by the Spirit of his grace, so that it shall not
have dominion, Romans
6:14. Christ, as the Lamb of God, washes us from our sins in his own blood;
that is, he both justifies and sanctifies us: he takes away
sin. He is ho 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
(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, Revelation 1:5.
Whatever God is pleased to take away from us, if withal he take
away our sins, we have reason to be thankful, and no reason to complain.
2. That this was he of whom he had spoken before (John 1:30,31):
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, Numbers
24:17. Such a difference there is between present faith and future vision.
Now we love one whom we have not seen; then we shall see him whom our souls
love, shall see him, and say, This is he of whom I
said, my Christ, and my all, my beloved, and my friend.
(2.) John calls Christ a man; after me comes a man--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
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 (John 1:32-34),
(1.) That John Baptist saw it: He bore record; did not
relate it as a story, but solemnly attested it, with all the seriousness and
solemnity of witness-bearing. He made affidavit of it: I saw the Spirit
descending from heaven. John could not see the Spirit, but he saw
the dove which was a sign and representation of the Spirit. The Spirit came now
upon Christ, both to make him fir for his work and to make him
known to the world. Christ was notified, not by the descent of a
crown upon him, or by a transfiguration, but by the descent of the Spirit as a
dove upon him, to qualify him for his undertaking. Thus the first testimony
given to the apostles was by the descent of the Spirit upon them. God's children
are made manifest by their graces; their glories are reserved for their
future state. Observe, [1.] The spirit descended from
heaven, for every good and perfect gift is from above. [2.] He
descended like a dove--an emblem of meekness, and mildness, and
gentleness, which makes him fit to teach. The dove brought the
olive-branch of peace, Genesis
8:11. [3.] The Spirit that descended upon Christ abode upon him, as
was foretold, Isaiah
11:2. The Spirit did not move him at times, as Samson (Judges 13:25),
but at all times. The Spirit was given to him without measure; it
was his prerogative to have the Spirit always upon him, so that he could at no
time be found either unqualified for his work himself or unfurnished
for the supply of those that seek to him for his grace.
(2.) That he was told to expect it, which very much
corroborates the proof. It was not John's bare conjecture, that surely he on
whom he saw the Spirit descending was the Son of God; but it was an instituted
sign given him before, by which he might certainly know it (John 1:33): I
knew him not. He insists much upon this, that he knew no more of him than
other people did, otherwise than by revelation. But he that sent me to
baptize gave me this sign, Upon whom
thou shalt see the Spirit descending, the same is he.
[1.] See here what sure grounds John went upon in his ministry and baptism,
that he might proceed with all imaginable
satisfaction. First, He did not run without sending: God sent
him to baptize. He had a warrant from heaven for what he did. When a
minister's call is clear, his comfort is sure, though his success is not always
so. Secondly, He did not run without speeding; for, when he was
sent to baptize with water, he was directed to one that should baptize
with the Holy Ghost. Under this notion John Baptist was taught to expect
Christ, as one who would give that repentance and faith which he called people
to, and would carry on and complete that blessed structure of which he was now
laying the foundation. Note, It is a great comfort to
Christ's ministers, in their administration of the outward signs, that he whose
ministers they are can confer the grace signified thereby, and so put life, and
soul, and power into their ministrations; can speak to the heart what they
speak to the ear, and breathe upon the dry bones to which they prophesy.
[2.] See what sure grounds he went upon in his designation of the person of the
Messiah. God had before given him a sign, as he did to Samuel concerning Saul:
"On whom thou shalt see the Spirit descend, that
same is he." This not only prevented any mistakes, but gave him
boldness in his testimony. When he had such assurance as this given him, he
could speak with assurance. When John was told this before, his expectations
could not but be very much raised; and, when the event exactly answered the
prediction, his faith could not but be much confirmed: and these things are
written that we may believe.
4. That he is the Son of God. This is the conclusion of
John's testimony, that in which all the particulars centre, as the quod erat demonstrandum--the fact to be demonstrated (John 1:34): I
saw, and bore record, that this is the Son of God. (1.) The truth asserted
is, that this is the Son of God. The voice from heaven proclaimed, and
John subscribed to it, not only that he should baptize with the Holy Ghost by a
divine authority, but that he has a divine nature. This was the peculiar
Christian creed, that Jesus is the Son of God (Matthew 16:16),
and here is the first framing of it. (2.) John's testimony to it: "I
saw, and bore record. Not only I now bear record of it, but I did so as
soon as I had seen it." Observe, [1.] What he saw
he was forward to bear record of, as they, Acts 4:20: We
cannot but speak the things which we have seen. [2.] What he bore record
of was what he saw. Christ's witnesses were eye-witnesses, and therefore
the more to be credited: they did not speak by hear-say and report, 2 Peter 1:16.
II. Here is John's testimony to Christ, the next day after, John 1:35,36. 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 1:1.
2. He repeated the same testimony which he had given to Christ the day before,
though he could have delivered some other great truth concerning him; but thus
he would show that he was uniform and constant in his testimony, and consistent
with himself. His doctrine was the same in private that it was in public, as
Paul's was, Acts
20:20,21. It is good to have that repeated which
we have heard, Philippians
3:1. The doctrine of Christ's sacrifice for the taking away of the sin of
the world ought especially to be insisted upon by all good ministers: Christ,
the Lamb of God, Christ and him crucified. 3.
He intended this especially for his two disciples that stood with him; he was willing
to turn them over to Christ, for to this end he bore witness to Christ in their
hearing that they might leave all to follow him, even that they might leave him.
He did not reckon that he lost those disciples who went over from him to
Christ, any more than the schoolmaster reckons that scholar lost whom he sends
to the university. John gathered disciples, not for himself, but for Christ to prepare
them for the Lord, Luke
1:17. So far was he from being jealous of Christ's growing interest, that
there was nothing he was more desirous of. Humble generous souls will give
others their due praise without fear of diminishing themselves by it. What we
have of reputation, as well as of other things, will not be the less for our
giving every body his own.
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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, John
1:37. Who the other was we are not told; some think that it was Thomas,
comparing John
21:2; others that it was John himself, the penman of this gospel, whose
manner it is industriously to conceal his name, John
13:23,20:3.
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, John 1:38. 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 Isaiah
64:5,Lu+15:20. 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, Revelation
5:9. 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 Matthew
8:20. (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 Corinthians
6:2.
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, Psalms 27:8.
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 7:9,
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, Psalms 119:99.
(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, John 1:42.
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, Exodus 33:17.
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, Revelation
2:17,Isa+62:2. 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 9:36. 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.
|
|
43 The day following Jesus would go forth into
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 John
14:12. 3. Jesus would go forth into
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
(1.) The joyful news that Philip brought to Nathanael, John 1:45. 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 20:35. 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,
(2.) The objection which Nathanael made against this, Can any
good thing come out of
(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 Isaiah 2:3,Jer+1:5. 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
[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
(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 Samuel 7:18.
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, Hebrews 4:12,13.
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, Isaiah 11:2,3. Here he answers that prediction. See 2 Timothy 2:19.
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 Isaiah
45:4,Ga+4:9. 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 Micah
4:4,Zec+3:10. Nathanael here in was an Israelite
indeed, that, like
(3.) Nathanael hereby obtained a full assurance of faith in Jesus
Christ, expressed in that noble acknowledgment (John 1:49): Rabbi,
thou art the Son of God, thou art the king of
(4.) Christ hereupon raises the hopes and expectations of
Nathanael to something further and greater than all this, John 1:50,51. Christ is very tender of young converts, and will
encourage good beginnings, though weak, Matthew 12:20.
[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 (Revelation 3:14),
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
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 (John
20:30), 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, John 6:62. 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 Thessalonians
1:10. (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, John 2:11. 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 (Hebrews
10:19,20); 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 (Genesis
28:12), by whom angels continually ascend and descend for the good of the
saints.
(Matthew 26:39) And
going a little way forward, he fell upon his face, praying and saying: “My
Father, if it is possible, let this cup pass away from me. Yet, not as I will,
but as you will.”
26:39
(John 4:34) Jesus
said to them: “My food is for me to do the will of him that sent me and to
finish his work.
4:34
Joh 18-37
(
18:37
I should bear witness unto the truth.
John 5:26-
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Trindirty.htm
GOSPEL ACCORDING TO JOHN.
Verse 1. In the beginning. This
expression is used also in Genesis
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, John
1:14. The Hebrews, by expressions like this, commonly denoted eternity.
Thus the eternity of God is described (Psalms 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: John 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 (John 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 Hebrews 1:1-3.Open Heb1-3.htm
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., Isaiah
45:12: "I have made the earth, and created man upon it." In the Chaldee it is, "I, by my word, have made,"
&c. Isaiah 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 Deuteronomy 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." GODorgod.htm
(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. Mark 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 John 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 John 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 John 3:13: The Son
of man, which is in heaven. Comp. Philippians 2:6,7. John5-26-30CommentaryNote.htm
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 Romans 9:5; Hebrews 1:8,9,10-12; 1 John 5:20; John 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" Proverbs 8:22-31; Colossians 1:16,17; 1 John 1:1-----GODorgod.htm---- Prov8-22 Col1-15.htm Eph4-4-6context.htm
{b} "the
Word" Revelation
19:13--DenyingJesusLife.htm
{c} "with
God" John 17:5----------------------------- Oneness.htm
KingJesusHasSPOKEN
-- Rev3-14.htm-- Theology
{d} "
BottomLine in CommentaryNote.htm—Plus
what is Valid in
Theology
Theology in Harmony from Gen 1:26 3:22 Prov8-22 to Rev 1:1 11:1 Rev22-16-21 and Heb 13:8.Matt 28:18 .
was God" \\Php 2:6 Heb 1:8-13 1Jo 5:7\\and 1Tim3-16.htm
Read CommentaryPhp2-6 Who’s Testimony is Right ***Jesus’*** CommentaryPhp2-6.htm
or The Trinitarian/Oneness Commentaries.
Compare Jesus’ Jn 6:38 Jn 6:39 Jn 5:36-Jn 14:28-Jn 10:29 Jn 5:20 Jn 5:26 Jn 17:5 Jn 3:34 Jn1.1 Theology and 2 Cor5:21
More About the AntiChrist.htm plus TheEVILSideOFTheTRINITY.htm
Do The Php 2-6 Test for a good taste of Nicene Creed Bias
Read Verses 5 thru 13 then Read the Searchgodsword
Commentary and Others in Commentaries.htm
See how it measures up to clear Translating
Php
5 Keep this attitude in you that the Anointed One Jesus had: 6 Although he once existed in the same shape as God, he didn’t consider trying to make himself equal to God. 7 Rather, he emptied himself into the shape of a slave and became a man. 8 And when he found himself shaped as a man, he humbled himself and became obedient until his death… yes, death on a pole. 9 This is why God promoted him to a superior position and kindly gave him the title that is over all others. 10 So, in the name of Jesus, every knee in heaven, on earth, and under the ground should bend, 11 and every tongue should confess that Jesus the Anointed One is Lord, to the glory of God the Father. 12 So, my loved ones, in the same way that you have always obeyed (not just when I’m there but also while I’m away), keep working toward your salvation as you tremble with fear. 13 For God is the One who provides the will and the way, if you have the desire
http://www.2001translation.com/Jesus.html
Plus Others-are Apologetics-- And
Christian Institutions --Here is a Very
important note.
Always Keep In Mind That Most all If Not all Proclaimed Christian Groups and individuals Base their Statement of
Faith(s) and/or Beliefs *from* the Bible Translations They
Rely Upon *for *Truth.There
are Two Types of Christian Bibles Open BiblesTwoTypes.htm And BiblePublishersAccountableToWho.htm
|
SBT-NOTE
-The above is a nice commentary-- but the commentator doesn’t use his own
(preaching) commentary in the
following consistently. Henry Complete
Commentary on the Whole Bible And Neither do any of the Trinitarian/Oneness Commentaries listed in The Trinitarian/Oneness Commentaries page
---Check it out and Compare it With what written in
Sbt Gives You Access To Many Other Sources.. Open PlusOthers.htm and The GWGPNC Rule.htm |
Check The These words and statements in the following discourse –(1)-eternal Son—Study First EternalSonOfGod.htm
–(2)- as prevails in the Romish church and
supported his delusions, by lying miracles and all kinds of frauds;
–(3)-Signs and wonders, visions and
miracles, are pretended; but they are
false signs to support false doctrines;
These are quotes from above underline.
