Jn11part2Matthew Henry
Complete
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, FirstBorn.htm defined /W/BBD(SP* 1) 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 (I-AM.htm-defined/W/BBD (SP* 1) )
Nay, he was before
all things, Colossians 1:17. Col1-15-17.htm defined plus/W/BBD(SP* 1)The ALPHAandTheOMEGA.htm defined/W/BBD (SP* 1) 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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John's Testimony to Christ; John Examined by the Priests. |
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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 Israel. His spirit, his converse,
he doctrine, had something in them which commanded and gained respect; but he
did not, as seducers do, give out himself to be some great one. He was
more industrious to do good than to appear great; and therefore
waived saying any thing of himself till he was legally interrogated. Those
speak best for Christ that say least of themselves, whose own works
praise them, not their own lips. He answers their interrogatory,
(1.) Negatively. He was not that great one whom some took
him to be. God's faithful witnesses stand more upon their guard against
undue respect than against unjust contempt. Paul writes as warmly
against those that overvalued him, and said, I am of Paul, as against
those that undervalued him, and said that his bodily presence was weak; and he
rent his clothes when he was called a god. [1.] John disowns himself to be the
Christ (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 pręterea 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 Israel passed over Jordan into the land of promise
under the conduct of Joshua; there was opened the way into the gospel state by
Jesus Christ. It was at a great distance from Jerusalem, beyond Jordan;
probably because what he did there would be least offensive to the
government. Amos must go prophesy in the country, not near the court; but it
was sad that Jerusalem should put so far from her the things that belonged to her
peace. He made this confession in the same place where he was baptizing,
that all those who attended his baptism might be witnesses of it, and none
might say that they knew not what to make of him.
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John's Testimony to Christ. |
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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
Israel, therefore am I come baptizing with water. 32 And John bare
record, saying, I saw the Spirit descending from heaven like a dove, and it
abode upon him. 33 And I knew him not: but he that sent me to baptize
with water, the same said unto me, Upon whom thou shalt
see the Spirit descending, and remaining on him, the same is he which baptizeth with the Holy Ghost. 34 And I saw, and
bare record that this is the Son of God. 35 Again the next day after
John stood, and two of his disciples; 36 And looking upon Jesus as he
walked, he saith, Behold the Lamb of God!
We have in these verses an account of John's testimony concerning
Jesus Christ, which he witnessed to his own disciples that followed him. As
soon as ever Christ was baptized he was immediately hurried into the
wilderness, to be tempted; and there he was forty days. During his
absence John had continued to bear testimony to him, and to tell the people of
him; but now at last he sees Jesus coming to him, returning from the
wilderness of temptation. As soon as that conflict was over Christ immediately
returned to John, who was preaching and baptizing. Now Christ was
tempted for example and encouragement to us; and this teaches us, 1. That the hardships
of a tempted state should engage us to keep close to ordinances; to go into the
sanctuary of God, 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 Nazareth, in conversation. There was no
correspondence, no interview between them, that the matter might appear to be
wholly carried on by the direction and disposal of Heaven, and not by any
design or concert of the persons themselves. And as he hereby disowns all
collusion, so also all partiality and sinister regard in it; he could not be
supposed to favour him as a friend, for there was no
friendship or familiarity between them. Nay, as he could not be biassed to speak honourably of
him because he was a stranger to him, he was not able to say any thing of him
but what he received from above, to which he appeals, John 3:27.
Note, They who are taught believe and confess one whom they have not seen, and
blessed are they who yet have believed. (5.) The great intention of
John's ministry and baptism was to introduce Jesus Christ. That he should be made
manifest to Israel, therefore am I come baptizing with water. Observe, [1.]
Though John did not know Jesus by face, yet he knew that he should be made
manifest. Note, We may know the certainty of that which yet we do not fully
know the nature and intention of. We know that the happiness of heaven shall
be made manifest to Israel, but cannot describe it. [2.] The general
assurance John had that Christ should be made manifest served to carry
him with diligence and resolution through his work, though he was kept in the
dark concerning particulars: Therefore am I come. Our assurance of the
reality of things, though they are unseen, is enough to quicken us to our duty.
[3.] God reveals himself to his people by degrees. At first, John knew no more
concerning Christ but that he should be made manifest; in confidence of that,
he came baptizing, and now he is favoured with a
sight of him. They who, upon God's word, believe what they do not see, shall
shortly see what they now believe. [4.] The ministry of the word and sacraments
is designed for no other end than to lead people to Christ, and to make him
more and more manifest. [5.] Baptism with water made way for the manifesting of
Christ, as it supposed our corruption and filthiness, and signified our
cleansing by him who is the fountain opened.
3. That this was he upon whom the Spirit descended from heaven
like a dove. For the confirming of his testimony concerning Christ, he here
vouches the extraordinary appearance at his baptism, in which God himself bore
witness to him. This was a considerable proof of Christ's mission. Now, to
assure us of the truth of it, we are here told (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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The Call of Andrew and Peter. |
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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.
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The Call of Philip and Nathanael. |
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43 The day following Jesus would go forth into Galilee, and findeth Philip, and saith unto
him, Follow me. 44 Now Philip was of Bethsaida,
the city of Andrew and Peter. 45 Philip findeth
Nathanael, and saith unto him,
We have found him, of whom Moses in the law, and the prophets, did write, Jesus
of Nazareth, the son of Joseph. 46 And Nathanael
said unto him, Can there any good thing come out of Nazareth? Philip saith unto him, Come and see. 47 Jesus saw Nathanael coming to him, and saith
of him, Behold an Israelite indeed, in whom is no guile! 48 Nathanael saith unto him, Whence knowest thou me? Jesus answered and said unto him, Before
that Philip called thee, when thou wast under the fig
tree, I saw thee. 49 Nathanael answered and saith unto him, Rabbi, thou art the Son of God; thou art
the King of Israel. 50 Jesus answered and said unto him, Because I said
unto thee, I saw thee under the fig tree, believest
thou? thou shalt see greater things than these.
51 And he saith unto him, Verily, verily, I
say unto you, Hereafter ye shall see heaven open, and the angels of God
ascending and descending upon the Son of man.
We have here the call of Philip and Nathanael.
I. Philip was called immediately by Christ himself, not as
Andrew, who was directed to Christ by John, or Peter, who was invited by his
brother. God has various methods of bringing his chosen ones home to himself.
But, whatever means he uses, he is not tied to any. 1. Philip was
called in a preventing was: Jesus findeth
Philip. Christ sought us, and found us, before we made any enquiries after
him. The name Philip is of Greek origin, and much used among the
Gentiles, which some make an instance of the degeneracy of the Jewish church at
this time, and their conformity to the nations; yet Christ changed not his
name. 2. He was called the day following. See how closely Christ applied
himself to his business. When work is to be done for God, we must not lose a
day. Yet observe, Christ now called one or two a day; but, after the Spirit
was poured out, there were thousands a day effectually called, in which was
fulfilled John
14:12. 3. Jesus would go forth into Galilee to call him. Christ will
find out all those that are given to him, wherever they are, and none of them
shall be lost. 4. Philip was brought to be a disciple by the power of Christ
going along with that word, Follow me. See the nature of true
Christianity; it is following Christ, devoting ourselves to his converse
and conduct, attending his movements, and treading in his steps. See the
efficacy of the grace of it is the rod of his strength. 5. We are told
that Philip was of
II. Nathanael was invited to Christ by
Philip, and much is said concerning him. In which we may observe,
1. What passed between Philip and Nathanael,
in which appears an observable mixture of pious zeal with weakness, such as is
usually found in beginners, that are yet but asking the way to Zion.
Here is,
(1.) The joyful news that Philip brought to Nathanael,
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, Shiloh,
the prophet like Moses, the Son of David, Emmanuel, the Man, the Branch, Messiah
the Prince. Philip had studied these things, and was full of them, which made
him readily welcome Christ. [3.] What mistakes and weaknesses he laboured under: he called Christ Jesus of Nazareth,
whereas he was of Bethlehem; and the Son of Joseph, whereas he as
but his supposed Son. Young beginners in religion are subject to
mistakes, which time and the grace of God will rectify. It was his weakness to
say, We have found him, for Christ found them before they found Christ.
He did not yet apprehend, as Paul did, how he was apprehended of
Christ Jesus, Philippians
3:12.
(2.) The objection which Nathanael made
against this, Can any good thing come out of Nazareth? John 1:46.
Here, [1.] His caution was commendable, that he did not lightly assent
to every thing that was said, but took it into examination; our rule is, Prove
all things. But, [2.] His objection arose from Ignorance. If he meant that
no good thing could come out of Nazareth it was owing to his ignorance of the
divine grace, as if that were less affected to one place than another, or tied
itself to men's foolish and ill-natured observations. If he meant that the
Messiah, that great good thing, could not come out of Nazareth, so far he was
right (Moses, in the law, said that he should come out of Judah, and the
prophets had assigned Bethlehem for the place of his nativity); but then he was
ignorant of the matter of fact, that this Jesus was born at Bethlehem;
so that the blunder Philip made, in calling him Jesus of Nazareth,
occasioned this objection. Note, The mistakes of preachers often give rise to
the prejudices of hearers.
(3.) The short reply which Philip gave to this objection: Come
and see. [1.] It was his weakness that he could not give a
satisfactory answer to it; yet it is the common case of young beginners in
religion. We may know enough to satisfy ourselves, and yet not be
able to say enough to silence the cavils of a subtle adversary.
[2.] It was his wisdom and zeal that, when he could not answer the
objection himself, he would have him go to one that could: Come and see.
Let us not stand arguing here, and raising difficulties to ourselves which we
cannot get over; let us go and converse with Christ himself, and these
difficulties will all vanish presently. Note, It is folly to spend that time in
doubtful disputation which might be better spent, and to much better purpose, in
the exercises of piety and devotion. Come and see; not, Go and see,
but, "Come, and I will go along with thee;" as 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 thin