1 In the beginning was the Word, and the Word was with God, and the Word was God.

2 The same was in the beginning with God.

3 All things were made by him; and without him was not any thing made that was made.

4 In him was life; and the life was the light of men.

5 And the light shineth in darkness; and the darkness comprehended it not.

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.

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.

19 And this is the record of John, when the Jews sent priests and Levites from Jerusalem to ask him, Who art thou?

20 And he confessed, and denied not; but confessed, I am not the Christ.

21 And they asked him, What then? Art thou Elias? And he saith, I am not. Art thou that prophet? And he answered, No.

22 Then said they unto him, Who art thou? that we may give an answer to them that sent us. What sayest thou of thyself?

23 He said, I am the voice of one crying in the wilderness, Make straight the way of the Lord, as said the prophet Esaias.

24 And they which were sent were of the Pharisees.

25 And they asked him, and said unto him, Why baptizest thou then, if thou be not that Christ, nor Elias, neither that prophet?

26 John answered them, saying, I baptize with water: but there standeth one among you, whom ye know not;

27 He it is, who coming after me is preferred before me, whose shoe's latchet I am not worthy to unloose.

28 These things were done in Bethabara beyond Jordan, where John was baptizing.

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!

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.

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.

Commentary

Verse 1

Matthew Henry's Concise Bible Commentary
The Divinity of Christ.
The plainest reason why the Son of God is called the Word, seems to be, that as our words explain our minds to others, so was the Son of God sent in order to reveal his Father's mind to the world. What the evangelist says of Christ proves that he is God. He asserts, His existence in the beginning; His coexistence with the Father. The Word was with God. All things were made by him, and not as an instrument. Without him was not any thing made that was made, from the highest angel to the meanest worm. This shows how well qualified he was for the work of our redemption and salvation. The light of reason, as well as the life of sense, is derived from him, and depends upon him. This eternal Word, this true Light shines, but the darkness comprehends it not. Let us pray without ceasing, that our eyes may be opened to behold this Light, that we may walk in it; and thus be made wise unto salvation, by faith in Jesus Christ.
EGW SDA Bible Commentary
(Proverbs 8:22-27; Romans 9:5; Philippians 2:6; Colossians 1:15-17; Hebrews 1:8). The Eternity of Christ
—If Christ made all things, He existed before all things. The words spoken in regard to this are so decisive that no one need be left in doubt. Christ was God essentially, and in the highest sense. He was with God from all eternity. God over all, blessed forevermore.The Lord Jesus Christ, the divine Son of God, existed from eternity, a distinct person, yet one with the Father. He was the surpassing glory of heaven. He was the commander of the heavenly intelligences, and the adoring homage of the angels was received by Him as His right. This was no robbery of God [Proverbs 8:22-27 quoted].There are light and glory in the truth that Christ was One with the Father before the foundation of the world was laid. This is the light shining in a dark place, making it resplendent with divine, original glory. This truth, infinitely mysterious in itself, explains other mysterious and otherwise unexplainable truths, while it is enshrined in light unapproachable and incomprehensible (The Review and Herald, April 5, 1906).
EGW SDA Bible Commentary
(Philippians 2:5-8; Colossians 2:9; Hebrews 1:6, 8; 2:14-17; see EGW on Mark 16:6). Divine-Human Saviour
—The apostle would call our attention from ourselves to the Author of our salvation. He presents before us His two natures, divine and human. Here is the description of the divine: “Who, being in the form of God, thought it not robbery to be equal with God.” He was “the brightness of his glory, and the express image of his person.”Now, of the human: He “was made in the likeness of men: and being found in fashion as a man, he humbled himself, and became obedient unto death.” He voluntarily assumed human nature. It was His own act, and by His own consent. He clothed His divinity with humanity. He was all the while as God, but He did not appear as God. He veiled the demonstrations of Deity, which had commanded the homage, and called forth the admiration, of the universe of God. He was God while upon earth, but He divested Himself of the form of God, and in its stead took the form and fashion of a man. He walked the earth as a man. For our sakes He became poor, that we through His poverty might be made rich. He laid aside His glory and His majesty. He was God, but the glories of the form of God He for a while relinquished. Though He walked among men in poverty, scattering His blessings wherever He went, at His word legions of angels would surround their Redeemer, and do Him homage. But He walked the earth unrecognized, unconfessed, with but few exceptions, by His creatures. The atmosphere was polluted with sin and curses, in place of the anthem of praise. His lot was poverty and humiliation. As He passed to and fro upon His mission of mercy to relieve the sick, to lift up the depressed, scarce a solitary voice called Him blessed, and the very greatest of the nation passed Him by with disdain.Contrast this with the riches of glory, the wealth of praise pouring forth from immortal tongues, the millions of rich voices in the universe of God in anthems of adoration. But He humbled Himself, and took mortality upon Him. As a member of the human family, He was mortal; but as a God, He was the fountain of life to the world. He could, in His divine person, ever have withstood the advances of death, and refused to come under its dominion; but He voluntarily laid down His life, that in so doing He might give life and bring immortality to light. He bore the sins of the world, and endured the penalty, which rolled like a mountain upon His divine soul. He yielded up His life a sacrifice, that man should not eternally die. He died, not through being compelled to die, but by His own free will. This was humility. The whole treasure of heaven was poured out in one gift to save fallen man. He brought into His human nature all the life-giving energies that human beings will need and must receive.Wondrous combination of man and God! He might have helped His human nature to withstand the inroads of disease by pouring from His divine nature vitality and undecaying vigor to the human. But He humbled Himself to man's nature. He did this that the Scripture might be fulfilled; and the plan was entered into by the Son of God, knowing all the steps in His humiliation, that He must descend to make an expiation for the sins of a condemned, groaning world. What humility was this! It amazed angels. The tongue can never describe it; the imagination cannot take it in. The eternal Word consented to be made flesh! God became man! It was a wonderful humility.But He stepped still lower; the man must humble Himself as a man to bear insult, reproach, shameful accusations, and abuse. There seemed to be no safe place for Him in His own territory. He had to flee from place to place for His life. He was betrayed by one of His disciples; He was denied by one of His most zealous followers. He was mocked. He was crowned with a crown of thorns. He was scourged. He was forced to bear the burden of the cross. He was not insensible to this contempt and ignominy. He submitted, but, oh! He felt the bitterness as no other being could feel it. He was pure, holy, and undefiled, yet arraigned as a criminal! The adorable Redeemer stepped down from the highest exaltation. Step by step He humbled Himself to die—but what a death! It was the most shameful, the most cruel the death upon the cross as a malefactor. He did not die as a hero in the eyes of the world, loaded with honors, as men in battle. He died as a condemned criminal, suspended between the heavens and the earth—died a lingering death of shame, exposed to the tauntings and revilings of a debased, crime-loaded, profligate multitude! “All they that see me laugh me to scorn: they shoot out the lip, they shake the head.” Psalm 22:7. He was numbered with the transgressors, He expired amid derision, and His kinsmen according to the flesh disowned Him. His mother beheld His humiliation, and He was forced to see the sword pierce her heart. He endured the cross, despised the shame. He made it of small account in consideration of the results that He was working out in behalf of, not only the inhabitants of this speck of a world, but the whole universe, every world which God had created.Christ was to die as man's substitute. Man was a criminal under the sentence of death for transgression of the law of God, as a traitor, a rebel; hence a substitute for man must die as a malefactor, because He stood in the place of the traitors, with all their treasured sins upon His divine soul. It was not enough that Jesus should die in order to fully meet the demands of the broken law, but He died a shameful death. The prophet gives to the world His words, “I hid not my face from shame and spitting.”In consideration of this, can men have one particle of exaltation? As they trace down the life and sufferings and humiliation of Christ, can they lift their proud heads as if they were to bear no trials, no shame, no humiliation? I say to the followers of Christ, Look to Calvary, and blush for shame at your self-important ideas. All this humiliation of the Majesty of heaven was for guilty, condemned man. He went lower and lower in His humiliation, until there were no lower depths that He could reach, in order to lift man up from his moral defilement. All this was for you who are striving for the supremacy—striving for human praise, for human exaltation; you who are afraid you will not receive all that deference, that respect from human minds, that you think is your due. Is this Christlike?“Let this mind be in you, which was also in Christ Jesus.” He died to make an atonement, and to become a pattern for every one who would be His disciple. Shall selfishness come into your hearts? And will those who set not before them the pattern, Jesus, extol your merits? You have none except as they come through Jesus Christ. Shall pride be harbored after you have seen Deity humbling Himself, and then as man debasing Himself, till there was no lower point to which He could descend? “Be astonished, O ye heavens,” and be amazed, ye inhabitants of the earth, that such returns should be made to our Lord! What contempt! what wickedness! what formality! what pride! what efforts made to lift up man and glorify self, when the Lord of glory humbled Himself, agonized, and died the shameful death upon the cross in our behalf (The Review and Herald, September 4, 1900)!Christ could not have come to this earth with the glory that He had in the heavenly courts. Sinful human beings could not have borne the sight. He veiled His divinity with the garb of humanity, but He did not part with His divinity. A divine-human Saviour, He came to stand at the head of the fallen race, to share in their experience from childhood to manhood (The Review and Herald, June 15, 1905).Christ had not exchanged His divinity for humanity; but He had clothed His divinity in humanity (The Review and Herald, October 29, 1895).(Ch. 14:30; Luke 1:31-35;
John Wesley's Bible Commentary
In the beginning - (Referring to (Genesis 1:1) , and (Proverbs 8:23) .) When all things began to be made by the Word: in the beginning of heaven and earth, and this whole frame of created beings, the Word existed, without any beginning. He was when all things began to be, whatsoever had a beginning. The Word - So termed (Psalms 33:6) , and frequently by the seventy, and in the Chaldee paraphrase. So that St. John did not borrow this expression from Philo, or any heathen writer. He was not yet named Jesus, or Christ. He is the Word whom the Father begat or spoke from eternity; by whom the Father speaking, maketh all things; who speaketh the Father to us. We have, in (John 1:18) , both a real description of the Word, and the reason why he is so called. He is the only begotten Son of the Father, who is in the bosom of the Father, and hath declared him. And the Word was with God - Therefore distinct from God the Father. The word rendered with, denotes a perpetual tendency as it were of the Son to the Father, in unity of essence. He was with God alone; because nothing beside God had then any being. And the Word was God - Supreme, eternal, independent. There was no creature, in respect of which he could be styled God in a relative sense. Therefore he is styled so in the absolute sense. The Godhead of the Messiah being clearly revealed in the Old Testament, ( (Jeremiah 23:7) ; (Hosea 1:6) ; (Psalms 23:1) ,) the other evangelists aim at this, to prove that Jesus, a true man, was the Messiah. But when, at length, some from hence began to doubt of his Godhead, then St. John expressly asserted it, and wrote in this book as it were a supplement to the Gospels, as in the Revelation to the prophets.
John Calvin Bible Commentary
in the beginning God created the heaven and the earth, (Genesis 1:1)which nevertheless are not eternal, because the word beginningrefers to order, instead of denoting eternity. But the Evangelist meets this calumny when he says,And the Speech was with God.Ifthe Speechbegan to be at some time, they must find out some succession of time in God; and undoubtedly by this clause John intended to distinguish him from all created things. For many questions might arise, Where was thisSpeech? How did he exert his power? What was his nature? How might he be known? The Evangelist, therefore, declares that we must not confine our views to the world and to created things; for he was always united to God, before the world existed. Now when men datethe beginningfrom the origin of heaven and earth, do they not reduce Christ to the common order of the world, from which he is excluded in express terms by this passage? By this proceeding they offer an egregious insult not only to the Son of God, but to his eternal Father, whom they deprive of his wisdom. If we are not at liberty to conceive of God without hiswisdom, it must be acknowledged that we ought not to seek the origin ofthe Speechany where else than in the Eternal Wisdom of God.Servetus objects that the Speechcannot be admitted to have existed any earlier than when Moses introduces God as speaking. As if he did not subsist in God, because he was not publicly made known: that is, as if he did not existwithin, until he began to appearwithout. But every pretense for outrageously absurd fancies of this description is cut off by the Evangelist, when he affirms without reservation, thatthe Speech was with God; for he expressly withdraws us from every moment of time.Those who infer from the imperfect tense of the verb which is here used, that it denotes continued existence, have little strength of argument to support them.Was, they say, is a word more fitted to express the idea of uninterrupted succession, than if John had said,Has been. But on matters so weighty we ought to employ more solid arguments; and, indeed, the argument which I have brought forward ought to be reckoned by us sufficient; namely, that the Evangelist sends us to the eternal secrets of God, that we may there learn thatthe Speechwas, as it were hidden, before he revealed himself in the external structure of the world. Justly, therefore, does Augustine remark, that thisbeginning, which is now mentioned, has nobeginning; for though, in the order of nature, the Father came before hisWisdom, yet those who conceive of any point of time when he went before hisWisdom, deprive Him of his glory. And this is the eternal generation, which, during a period of infinite extent before the foundation of the world, lay hid in God, so to speak — which, for a long succession of years, was obscurely shadowed out to the Fathers under the Law, and at length was more fully manifested in flesh.I wonder what induced the Latins to render ὁ λόγοςbyVerbum, (the Word;) for that would rather have been the translation ofτὸ ῥη̑μα.But granting that they had some plausible reason, still it cannot be denied thatSermo(the Speech) would have been far more appropriate. Hence it is evident, what barbarous tyranny was exercised by the theologians of the Sorbonne,who teased and stormed at Erasmus in such a manner, because he had changed a single word for the better.And the Speech was with God. We have already said thatthe Son of Godis thus placed above the world and above all the creatures, and is declared to have existed before all ages. But at the same time this mode of expression attributes to him a distinct personality from the Father; for it would have been absurd in the Evangelist to say thatthe Speech wasalwayswith God, if he had not some kind of subsistence peculiar to himself in God. This passage serves, therefore, to refute the error of Sabellius; for it shows that the Son is distinct from the Father. I have already remarked that we ought to be sober in thinking, and modest in speaking, about such high mysteries. And yet the ancient writers of the Church were excusable, when, finding that they could not in any other way maintain sound and pure doctrine in opposition to the perplexed and ambiguous phraseology of the heretics, they were compelled to invent some words, which after all had no other meaning than what is taught in the Scriptures. They said that there are three Hypostases, or Subsistences, or Persons, in the one and simple essence of God. The word;ὑπόστασις(Hypostasis) occurs in this sense inHebrews 1:3, to which corresponds the Latin wordSubstaatia, (substance) as it is employed by Hilary. The Persons (τὰ πρόσωπα) were called by them distinct properties in God, which present themselves to the view of our minds; as Gregory Nazianzen says, “I cannot think of the One (God) without having the Three (Persons) shining around me.And the Speech was God. That there may be no remaining doubt as to Christ’s divine essence, the Evangelist distinctly asserts thathe is God. Now since there is but one God, it follows that Christ is of the same essence with the Father, and yet that, in some respect, he is distinct from the Father. But of the second clause we have already spoken. As to the unity of the divine essence, Arius showed prodigious wickedness, when, to avoid being compelled to acknowledge the eternal Divinity of Christ, he prattled about I know not what imaginary Deity;but for our part, when we are informed thatthe Speech was God, what right have we any longer to call in question his eternal essence?
McArther Bible Commentary
These verses constitute the prologue which introduces many of the major themes that John will treat, especially the main theme that "Jesus is the Christ, the Son of God" (Joh 1:12-14, Joh 1:18; cf. Joh 20:31). Several key words repeated throughout the Gospel (e.g., life, light, witness, glory) appear here. The remainder of the Gospel develops the theme of the prologue as to how the eternal "Word" of God, Jesus the Messiah and Son of God, became flesh and ministered among men so that all who believe in Him would be saved. Although John wrote the prologue with the simplest vocabulary in the NT, the truths that the prologue conveys are the most profound. Six basic truths about Christ as the Son of God are featured in the prologue: (1) the eternal Christ (Joh 1:1-3); (2) the incarnate Christ (Joh 1:4-5); (3) the forerunner of Christ (Joh 1:6-8); (4) the unrecognized Christ (Joh 1:9-11); (5) the omnipotent Christ (Joh 1:12-13); and (6) the glorious Christ (Joh 1:14-18).
Bible Cross References
Genesis 1:1 Proverbs 8:23 Luke 24:53 John 1:2 John 1:14 John 8:58 John 17:5 Romans 9:5 Philippians 2:6 Colossians 1:15 Colossians 1:17 1 John 1:1 1 John 1:2 Revelation 19:13

Verse 2

Matthew Henry's Concise Bible Commentary
The Divinity of Christ.
The plainest reason why the Son of God is called the Word, seems to be, that as our words explain our minds to others, so was the Son of God sent in order to reveal his Father's mind to the world. What the evangelist says of Christ proves that he is God. He asserts, His existence in the beginning; His coexistence with the Father. The Word was with God. All things were made by him, and not as an instrument. Without him was not any thing made that was made, from the highest angel to the meanest worm. This shows how well qualified he was for the work of our redemption and salvation. The light of reason, as well as the life of sense, is derived from him, and depends upon him. This eternal Word, this true Light shines, but the darkness comprehends it not. Let us pray without ceasing, that our eyes may be opened to behold this Light, that we may walk in it; and thus be made wise unto salvation, by faith in Jesus Christ.
EGW SDA Bible Commentary
(Proverbs 8:22-27; Romans 9:5; Philippians 2:6; Colossians 1:15-17; Hebrews 1:8). The Eternity of Christ
—If Christ made all things, He existed before all things. The words spoken in regard to this are so decisive that no one need be left in doubt. Christ was God essentially, and in the highest sense. He was with God from all eternity. God over all, blessed forevermore.The Lord Jesus Christ, the divine Son of God, existed from eternity, a distinct person, yet one with the Father. He was the surpassing glory of heaven. He was the commander of the heavenly intelligences, and the adoring homage of the angels was received by Him as His right. This was no robbery of God [Proverbs 8:22-27 quoted].There are light and glory in the truth that Christ was One with the Father before the foundation of the world was laid. This is the light shining in a dark place, making it resplendent with divine, original glory. This truth, infinitely mysterious in itself, explains other mysterious and otherwise unexplainable truths, while it is enshrined in light unapproachable and incomprehensible (The Review and Herald, April 5, 1906).
EGW SDA Bible Commentary
(Philippians 2:5-8; Colossians 2:9; Hebrews 1:6, 8; 2:14-17; see EGW on Mark 16:6). Divine-Human Saviour
—The apostle would call our attention from ourselves to the Author of our salvation. He presents before us His two natures, divine and human. Here is the description of the divine: “Who, being in the form of God, thought it not robbery to be equal with God.” He was “the brightness of his glory, and the express image of his person.”Now, of the human: He “was made in the likeness of men: and being found in fashion as a man, he humbled himself, and became obedient unto death.” He voluntarily assumed human nature. It was His own act, and by His own consent. He clothed His divinity with humanity. He was all the while as God, but He did not appear as God. He veiled the demonstrations of Deity, which had commanded the homage, and called forth the admiration, of the universe of God. He was God while upon earth, but He divested Himself of the form of God, and in its stead took the form and fashion of a man. He walked the earth as a man. For our sakes He became poor, that we through His poverty might be made rich. He laid aside His glory and His majesty. He was God, but the glories of the form of God He for a while relinquished. Though He walked among men in poverty, scattering His blessings wherever He went, at His word legions of angels would surround their Redeemer, and do Him homage. But He walked the earth unrecognized, unconfessed, with but few exceptions, by His creatures. The atmosphere was polluted with sin and curses, in place of the anthem of praise. His lot was poverty and humiliation. As He passed to and fro upon His mission of mercy to relieve the sick, to lift up the depressed, scarce a solitary voice called Him blessed, and the very greatest of the nation passed Him by with disdain.Contrast this with the riches of glory, the wealth of praise pouring forth from immortal tongues, the millions of rich voices in the universe of God in anthems of adoration. But He humbled Himself, and took mortality upon Him. As a member of the human family, He was mortal; but as a God, He was the fountain of life to the world. He could, in His divine person, ever have withstood the advances of death, and refused to come under its dominion; but He voluntarily laid down His life, that in so doing He might give life and bring immortality to light. He bore the sins of the world, and endured the penalty, which rolled like a mountain upon His divine soul. He yielded up His life a sacrifice, that man should not eternally die. He died, not through being compelled to die, but by His own free will. This was humility. The whole treasure of heaven was poured out in one gift to save fallen man. He brought into His human nature all the life-giving energies that human beings will need and must receive.Wondrous combination of man and God! He might have helped His human nature to withstand the inroads of disease by pouring from His divine nature vitality and undecaying vigor to the human. But He humbled Himself to man's nature. He did this that the Scripture might be fulfilled; and the plan was entered into by the Son of God, knowing all the steps in His humiliation, that He must descend to make an expiation for the sins of a condemned, groaning world. What humility was this! It amazed angels. The tongue can never describe it; the imagination cannot take it in. The eternal Word consented to be made flesh! God became man! It was a wonderful humility.But He stepped still lower; the man must humble Himself as a man to bear insult, reproach, shameful accusations, and abuse. There seemed to be no safe place for Him in His own territory. He had to flee from place to place for His life. He was betrayed by one of His disciples; He was denied by one of His most zealous followers. He was mocked. He was crowned with a crown of thorns. He was scourged. He was forced to bear the burden of the cross. He was not insensible to this contempt and ignominy. He submitted, but, oh! He felt the bitterness as no other being could feel it. He was pure, holy, and undefiled, yet arraigned as a criminal! The adorable Redeemer stepped down from the highest exaltation. Step by step He humbled Himself to die—but what a death! It was the most shameful, the most cruel the death upon the cross as a malefactor. He did not die as a hero in the eyes of the world, loaded with honors, as men in battle. He died as a condemned criminal, suspended between the heavens and the earth—died a lingering death of shame, exposed to the tauntings and revilings of a debased, crime-loaded, profligate multitude! “All they that see me laugh me to scorn: they shoot out the lip, they shake the head.” Psalm 22:7. He was numbered with the transgressors, He expired amid derision, and His kinsmen according to the flesh disowned Him. His mother beheld His humiliation, and He was forced to see the sword pierce her heart. He endured the cross, despised the shame. He made it of small account in consideration of the results that He was working out in behalf of, not only the inhabitants of this speck of a world, but the whole universe, every world which God had created.Christ was to die as man's substitute. Man was a criminal under the sentence of death for transgression of the law of God, as a traitor, a rebel; hence a substitute for man must die as a malefactor, because He stood in the place of the traitors, with all their treasured sins upon His divine soul. It was not enough that Jesus should die in order to fully meet the demands of the broken law, but He died a shameful death. The prophet gives to the world His words, “I hid not my face from shame and spitting.”In consideration of this, can men have one particle of exaltation? As they trace down the life and sufferings and humiliation of Christ, can they lift their proud heads as if they were to bear no trials, no shame, no humiliation? I say to the followers of Christ, Look to Calvary, and blush for shame at your self-important ideas. All this humiliation of the Majesty of heaven was for guilty, condemned man. He went lower and lower in His humiliation, until there were no lower depths that He could reach, in order to lift man up from his moral defilement. All this was for you who are striving for the supremacy—striving for human praise, for human exaltation; you who are afraid you will not receive all that deference, that respect from human minds, that you think is your due. Is this Christlike?“Let this mind be in you, which was also in Christ Jesus.” He died to make an atonement, and to become a pattern for every one who would be His disciple. Shall selfishness come into your hearts? And will those who set not before them the pattern, Jesus, extol your merits? You have none except as they come through Jesus Christ. Shall pride be harbored after you have seen Deity humbling Himself, and then as man debasing Himself, till there was no lower point to which He could descend? “Be astonished, O ye heavens,” and be amazed, ye inhabitants of the earth, that such returns should be made to our Lord! What contempt! what wickedness! what formality! what pride! what efforts made to lift up man and glorify self, when the Lord of glory humbled Himself, agonized, and died the shameful death upon the cross in our behalf (The Review and Herald, September 4, 1900)!Christ could not have come to this earth with the glory that He had in the heavenly courts. Sinful human beings could not have borne the sight. He veiled His divinity with the garb of humanity, but He did not part with His divinity. A divine-human Saviour, He came to stand at the head of the fallen race, to share in their experience from childhood to manhood (The Review and Herald, June 15, 1905).Christ had not exchanged His divinity for humanity; but He had clothed His divinity in humanity (The Review and Herald, October 29, 1895).(Ch. 14:30; Luke 1:31-35;
John Wesley's Bible Commentary
The same was in the beginning with God - This verse repeats and contracts into one the three points mentioned before. As if he had said, This Word, who was God, was in the beginning, and was with God.
John Calvin Bible Commentary
He was in the beginning. In order to impress more deeply on our minds what had been already said, the Evangelist condenses the two preceding clauses into a brief summary, thatthe Speechalwayswas, and thathe was with God; so that it may be understood thatthe beginningwas before all time.
Bible Cross References
Genesis 1:1 Proverbs 8:30 John 1:1 John 1:3

Verse 3

Matthew Henry's Concise Bible Commentary
The Divinity of Christ.
The plainest reason why the Son of God is called the Word, seems to be, that as our words explain our minds to others, so was the Son of God sent in order to reveal his Father's mind to the world. What the evangelist says of Christ proves that he is God. He asserts, His existence in the beginning; His coexistence with the Father. The Word was with God. All things were made by him, and not as an instrument. Without him was not any thing made that was made, from the highest angel to the meanest worm. This shows how well qualified he was for the work of our redemption and salvation. The light of reason, as well as the life of sense, is derived from him, and depends upon him. This eternal Word, this true Light shines, but the darkness comprehends it not. Let us pray without ceasing, that our eyes may be opened to behold this Light, that we may walk in it; and thus be made wise unto salvation, by faith in Jesus Christ.
EGW SDA Bible Commentary
(Proverbs 8:22-27; Romans 9:5; Philippians 2:6; Colossians 1:15-17; Hebrews 1:8). The Eternity of Christ
—If Christ made all things, He existed before all things. The words spoken in regard to this are so decisive that no one need be left in doubt. Christ was God essentially, and in the highest sense. He was with God from all eternity. God over all, blessed forevermore.The Lord Jesus Christ, the divine Son of God, existed from eternity, a distinct person, yet one with the Father. He was the surpassing glory of heaven. He was the commander of the heavenly intelligences, and the adoring homage of the angels was received by Him as His right. This was no robbery of God [Proverbs 8:22-27 quoted].There are light and glory in the truth that Christ was One with the Father before the foundation of the world was laid. This is the light shining in a dark place, making it resplendent with divine, original glory. This truth, infinitely mysterious in itself, explains other mysterious and otherwise unexplainable truths, while it is enshrined in light unapproachable and incomprehensible (The Review and Herald, April 5, 1906).
EGW SDA Bible Commentary
(Philippians 2:5-8; Colossians 2:9; Hebrews 1:6, 8; 2:14-17; see EGW on Mark 16:6). Divine-Human Saviour
—The apostle would call our attention from ourselves to the Author of our salvation. He presents before us His two natures, divine and human. Here is the description of the divine: “Who, being in the form of God, thought it not robbery to be equal with God.” He was “the brightness of his glory, and the express image of his person.”Now, of the human: He “was made in the likeness of men: and being found in fashion as a man, he humbled himself, and became obedient unto death.” He voluntarily assumed human nature. It was His own act, and by His own consent. He clothed His divinity with humanity. He was all the while as God, but He did not appear as God. He veiled the demonstrations of Deity, which had commanded the homage, and called forth the admiration, of the universe of God. He was God while upon earth, but He divested Himself of the form of God, and in its stead took the form and fashion of a man. He walked the earth as a man. For our sakes He became poor, that we through His poverty might be made rich. He laid aside His glory and His majesty. He was God, but the glories of the form of God He for a while relinquished. Though He walked among men in poverty, scattering His blessings wherever He went, at His word legions of angels would surround their Redeemer, and do Him homage. But He walked the earth unrecognized, unconfessed, with but few exceptions, by His creatures. The atmosphere was polluted with sin and curses, in place of the anthem of praise. His lot was poverty and humiliation. As He passed to and fro upon His mission of mercy to relieve the sick, to lift up the depressed, scarce a solitary voice called Him blessed, and the very greatest of the nation passed Him by with disdain.Contrast this with the riches of glory, the wealth of praise pouring forth from immortal tongues, the millions of rich voices in the universe of God in anthems of adoration. But He humbled Himself, and took mortality upon Him. As a member of the human family, He was mortal; but as a God, He was the fountain of life to the world. He could, in His divine person, ever have withstood the advances of death, and refused to come under its dominion; but He voluntarily laid down His life, that in so doing He might give life and bring immortality to light. He bore the sins of the world, and endured the penalty, which rolled like a mountain upon His divine soul. He yielded up His life a sacrifice, that man should not eternally die. He died, not through being compelled to die, but by His own free will. This was humility. The whole treasure of heaven was poured out in one gift to save fallen man. He brought into His human nature all the life-giving energies that human beings will need and must receive.Wondrous combination of man and God! He might have helped His human nature to withstand the inroads of disease by pouring from His divine nature vitality and undecaying vigor to the human. But He humbled Himself to man's nature. He did this that the Scripture might be fulfilled; and the plan was entered into by the Son of God, knowing all the steps in His humiliation, that He must descend to make an expiation for the sins of a condemned, groaning world. What humility was this! It amazed angels. The tongue can never describe it; the imagination cannot take it in. The eternal Word consented to be made flesh! God became man! It was a wonderful humility.But He stepped still lower; the man must humble Himself as a man to bear insult, reproach, shameful accusations, and abuse. There seemed to be no safe place for Him in His own territory. He had to flee from place to place for His life. He was betrayed by one of His disciples; He was denied by one of His most zealous followers. He was mocked. He was crowned with a crown of thorns. He was scourged. He was forced to bear the burden of the cross. He was not insensible to this contempt and ignominy. He submitted, but, oh! He felt the bitterness as no other being could feel it. He was pure, holy, and undefiled, yet arraigned as a criminal! The adorable Redeemer stepped down from the highest exaltation. Step by step He humbled Himself to die—but what a death! It was the most shameful, the most cruel the death upon the cross as a malefactor. He did not die as a hero in the eyes of the world, loaded with honors, as men in battle. He died as a condemned criminal, suspended between the heavens and the earth—died a lingering death of shame, exposed to the tauntings and revilings of a debased, crime-loaded, profligate multitude! “All they that see me laugh me to scorn: they shoot out the lip, they shake the head.” Psalm 22:7. He was numbered with the transgressors, He expired amid derision, and His kinsmen according to the flesh disowned Him. His mother beheld His humiliation, and He was forced to see the sword pierce her heart. He endured the cross, despised the shame. He made it of small account in consideration of the results that He was working out in behalf of, not only the inhabitants of this speck of a world, but the whole universe, every world which God had created.Christ was to die as man's substitute. Man was a criminal under the sentence of death for transgression of the law of God, as a traitor, a rebel; hence a substitute for man must die as a malefactor, because He stood in the place of the traitors, with all their treasured sins upon His divine soul. It was not enough that Jesus should die in order to fully meet the demands of the broken law, but He died a shameful death. The prophet gives to the world His words, “I hid not my face from shame and spitting.”In consideration of this, can men have one particle of exaltation? As they trace down the life and sufferings and humiliation of Christ, can they lift their proud heads as if they were to bear no trials, no shame, no humiliation? I say to the followers of Christ, Look to Calvary, and blush for shame at your self-important ideas. All this humiliation of the Majesty of heaven was for guilty, condemned man. He went lower and lower in His humiliation, until there were no lower depths that He could reach, in order to lift man up from his moral defilement. All this was for you who are striving for the supremacy—striving for human praise, for human exaltation; you who are afraid you will not receive all that deference, that respect from human minds, that you think is your due. Is this Christlike?“Let this mind be in you, which was also in Christ Jesus.” He died to make an atonement, and to become a pattern for every one who would be His disciple. Shall selfishness come into your hearts? And will those who set not before them the pattern, Jesus, extol your merits? You have none except as they come through Jesus Christ. Shall pride be harbored after you have seen Deity humbling Himself, and then as man debasing Himself, till there was no lower point to which He could descend? “Be astonished, O ye heavens,” and be amazed, ye inhabitants of the earth, that such returns should be made to our Lord! What contempt! what wickedness! what formality! what pride! what efforts made to lift up man and glorify self, when the Lord of glory humbled Himself, agonized, and died the shameful death upon the cross in our behalf (The Review and Herald, September 4, 1900)!Christ could not have come to this earth with the glory that He had in the heavenly courts. Sinful human beings could not have borne the sight. He veiled His divinity with the garb of humanity, but He did not part with His divinity. A divine-human Saviour, He came to stand at the head of the fallen race, to share in their experience from childhood to manhood (The Review and Herald, June 15, 1905).Christ had not exchanged His divinity for humanity; but He had clothed His divinity in humanity (The Review and Herald, October 29, 1895).(Ch. 14:30; Luke 1:31-35;
John Wesley's Bible Commentary
All things beside God were made, and all things which were made, were made by the Word. In (John 1:1-2) is described the state of things before the creation: (John 1:3) , In the creation: (John 1:4) , In the time of man's innocency: (John 1:5) , In the time of man's corruption.
John Calvin Bible Commentary
All things were made by him. Having affirmed that the Speech is God, and having asserted his eternal essence, he now proves his Divinity from his works. And this is the practical knowledge, to which we ought to be chiefly accustomed; for the mere name of God attributed to Christ will affect us little, if our faith do not feel it to be such by experience. In reference to the Son of God, he makes an assertion which strictly and properly applies to his person. Sometimes, indeed, Paul simply declares thatall things are by God, (Romans 11:36) but whenever the Son is compared with the Father, he is usually distinguished by this mark. Accordingly, the ordinary mode of expression is here employed, that the Fathermade all things bythe Son, and that all things are by God through the Son. Now the design of the Evangelist is, as I have already said, to show that no sooner was the world created thanthe Speechof God came forth into external operation; for having formerly been incomprehensible in his essence, he then became publicly known by the effect of his power. There are some, indeed, even among philosophers, who make God to be the Master-builder of the world in such a manner as to ascribe to him intelligence in framing this work. So far they are in the right, for they agree with Scripture; but as they immediately fly off into frivolous speculations, there is no reason why we should eagerly desire to have their testimonies; but, on the contrary, we ought to be satisfied with this inspired declaration, well knowing that it conveys far more than our mind is able to comprehend.And without him was not any thing made that was made. Though there is a variety of readings in this passage, yet for my own part, I have no hesitation in taking it continuously thus:not any thing was made that was made; and in this almost all the Greek manuscripts, or at least those of them which are most approved, are found to agree; besides, the sense requires it. Those who separate the words,which was made, from the preceding clause, so as to connect them with the following one, bring out a forced sense:what was made was in him life; that is, lived, or was sustained in life.But they will never show that this mode of expression is, in any instance, applied to creatures. Augustine, who is excessively addicted to the philosophy of Plato, is carried along, according to custom, to the doctrine of ideas; that before God made the world, he had the form of the whole building conceived in his mind; and so the life of those things which did not yet exist was in Christ, because the creation of the world was appointed in him. But how widely different this is From the intention of the Evangelist we shall immediately see.I now return to the former clause. This is not a faulty redundancy, (περιττολογία) as it appears to be; for as Satan endeavors, by every possible method, to take any thing from Christ, the Evangelist intended to declare expressly, thatof those things which have been madethere is no exception whatever.
McArther Bible Commentary
All things were made through Him. Jesus Christ was God the Father's agent involved in creating everything in the universe (Col 1:16-17; Heb 1:2). Christ as Creator in the New Testament Joh 1:3 "All things were made through Him, and without Him nothing was made that was made." Eph 3:9 "And to make all see what is the fellowship of the mystery, which from the beginning of the ages has been hidden in God who created all things through Jesus Christ;" Col 1:16 "For by Him all things were created that are in heaven and that are on earth, visible and invisible, whether thrones or dominions or principalities or powers. All things were created through Him and for Him." Heb 1:2 "has in these last days spoken to us by His Son, whom He has appointed heir of all things, through whom also He made the worlds." Rev 4:11 "You are worthy, O Lord, to receive glory and honor and power; for You created all things, and by Your will they exist and were created."
Bible Cross References
Proverbs 8:30 John 1:2 John 1:10 1 Corinthians 8:6 Colossians 1:16 Hebrews 1:2 Hebrews 11:3 1 John 5:1 Revelation 3:14

Verse 4

Matthew Henry's Concise Bible Commentary
The Divinity of Christ.
The plainest reason why the Son of God is called the Word, seems to be, that as our words explain our minds to others, so was the Son of God sent in order to reveal his Father's mind to the world. What the evangelist says of Christ proves that he is God. He asserts, His existence in the beginning; His coexistence with the Father. The Word was with God. All things were made by him, and not as an instrument. Without him was not any thing made that was made, from the highest angel to the meanest worm. This shows how well qualified he was for the work of our redemption and salvation. The light of reason, as well as the life of sense, is derived from him, and depends upon him. This eternal Word, this true Light shines, but the darkness comprehends it not. Let us pray without ceasing, that our eyes may be opened to behold this Light, that we may walk in it; and thus be made wise unto salvation, by faith in Jesus Christ.
EGW SDA Bible Commentary
(chs. 10:18; 17:3). Christ's Life Was Unborrowed
—“In Him was life; and the life was the light of men.” It is not physical life that is here specified, but eternal life, the life which is exclusively the property of God. The Word, who was with God, and who was God, had this life. Physical life is something which each individual received. It is not eternal or immortal; for God, the Lifegiver, takes it again. Man has no control over his life. But the life of Christ was unborrowed. No one can take this life from Him. “I lay it down of myself,” He said. In Him was life, original, unborrowed, underived. This life is not inherent in man. He can possess it only through Christ. He cannot earn it; it is given him as a free gift if he will believe in Christ as his personal Saviour. “This is life eternal, that they might know thee the only true God, and Jesus Christ, whom thou hast sent.” John 17:3. This is the open fountain of life for the world (The Signs of the Times, February 13, 1912).
John Wesley's Bible Commentary
In him was life - He was the foundation of life to every living thing, as well as of being to all that is. And the life was the light of men - He who is essential life, and the giver of life to all that liveth, was also the light of men; the fountain of wisdom, holiness, and happiness, to man in his original state.
John Calvin Bible Commentary
In him was life. Hitherto he has taught us, that bythe Speechof Godall things were created. He now attributes to him, in the same manner, the preservation of those things which had been created, as if he had said, that in the creation of the world there was not merely displayed a sudden exercise of his power, which soon passed away, but that it is manifested in the steady and regular order of nature, as he is said to uphold all thingsby the wordor willof his power, (Hebrews 1:3). Thislifemay be extended either to inanimate creatures, (which live after their own manner, though they are devoid of feeling,) or may be explained in reference tolivingcreatures alone. It is of little consequence which you choose; for the simple meaning is, thatthe Speechof God was not only the source oflifeto all the creatures, so that those which were not began to be, but that hislife-giving power causes them to remain in their condition; for were it not that his continued inspiration gives vigor to the world, every thing thatliveswould immediately decay, or be reduced to nothing. In a word, what Paul ascribes to God, thatin him we are, and move, and live, (Acts 17:28,) John declares to be accomplished by the gracious agency of the Speech; so that it is God who gives uslife, but it is by the eternalSpeechThe life was the light of men. The other interpretations, which do not accord with the meaning of the Evangelist, I intentionally pass by. He speaks here, in my opinion, of that part oflifein which men excel other animals; and informs us thatthe lifewhich was bestowed onmenwas not of an ordinary description, but was united tothe lightof understanding. He separates man from the rank of other creatures; because we perceive more readily the power of God by feeling it in us than by beholding it at a distance. Thus Paul charges us notto seek Godat a distance, because he makes himself to be felt within us, (Acts 17:27.) After having presented a general exhibition of the kindness of Christ, in order to induce men to take a nearer view of it, he points out what has been bestowed peculiarly on themselves; namely, that they were not created like the beasts, but having been endued with reason, they had obtained a higher rank. As it is not in vain that God imparts his light to their minds, it follows that the purpose for which they were created was, that they might acknowledge Him who is the Author of so excellent a blessing. And since this light, of whichthe Speechwas the source, has been conveyed from him to us, it ought to serve as a mirror, in which we may clearly behold the divine power of the Speech
McArther Bible Commentary
life … light … darkness. John introduces the reader to contrastive themes that occur throughout the Gospel. "Life" and "light" are qualities of the Word that are shared not only among the Godhead (Joh 5:26) but also by those who respond to the gospel message regarding Jesus Christ (Joh 8:12; Joh 9:5; Joh 10:28; Joh 11:25; Joh 14:6). John uses the word life about thirty-six times in his Gospel, far more than any other NT book. It refers not only in a broad sense to physical and temporal life that the Son imparted to the created world through His involvement as the agent of creation (Joh 1:3), but especially to spiritual and eternal life imparted as a gift through belief in Him (Joh 3:15; Joh 17:3; Eph 2:5). In Scripture, "light" and "darkness" are very familiar symbols. Intellectually, "light" refers to biblical truth while "darkness" refers to error or falsehood (cf. Psa 119:105; Pro 6:23). Morally, "light" refers to holiness or purity (1Jn 1:5) while "darkness" refers to sin or wrongdoing (Joh 3:19; Joh 12:35, Joh 12:46; Rom 13:11-14; 1Th 5:4-7; 1Jn 1:6; 1Jn 2:8-11). "Darkness" has special significance in relationship to Satan (and his demonic cohorts) who rules the present spiritually dark world (1Jn 5:19) as the "prince of the power of the air" promoting spiritual darkness and rebellion against God (Eph 2:2). John uses the term darkness fourteen times (eight in the Gospel and six in 1 John) out of its seventeen occurrences in the NT, making it almost an exclusive Johannine word. In John, "light" and "life" have their special significance in relationship to the Lord Jesus Christ, the Word (Joh 1:9; Joh 9:5; 1Jn 1:5-7; 1Jn 5:12, 1Jn 5:20).
Bible Cross References
John 3:19 John 5:26 John 8:12 John 9:5 John 11:25 John 12:46 John 14:6 1 John 1:1 1 John 1:2 1 John 5:11

Verse 5

Matthew Henry's Concise Bible Commentary
The Divinity of Christ.
The plainest reason why the Son of God is called the Word, seems to be, that as our words explain our minds to others, so was the Son of God sent in order to reveal his Father's mind to the world. What the evangelist says of Christ proves that he is God. He asserts, His existence in the beginning; His coexistence with the Father. The Word was with God. All things were made by him, and not as an instrument. Without him was not any thing made that was made, from the highest angel to the meanest worm. This shows how well qualified he was for the work of our redemption and salvation. The light of reason, as well as the life of sense, is derived from him, and depends upon him. This eternal Word, this true Light shines, but the darkness comprehends it not. Let us pray without ceasing, that our eyes may be opened to behold this Light, that we may walk in it; and thus be made wise unto salvation, by faith in Jesus Christ.
John Wesley's Bible Commentary
And the light shineth in darkness - Shines even on fallen man; but the darkness - Dark, sinful man, perceiveth it not.
John Calvin Bible Commentary
And the light shineth in darkness. It might be objected, that the passages of Scripture in which men are called blind are so numerous and that the blindness for which they are condemned is but too well known. For in all their reasoning faculties they miserably fail. How comes it that there are so many labyrinths of errors in the world, but because men, by their own guidance, are led only to vanity and lies? But if nolightappears in men, that testimony of the divinity of Christ, which the Evangelist lately mentioned, is destroyed; for that is the third step, as I have said, that inthe life of menthere is something more excellent than motion and breathing. The Evangelist anticipates this question, and first of all lays down this caution, thatthe lightwhich was originally bestowed on men must not be estimated by their present condition; because in this corrupted and degenerate naturelighthas been turned intodarkness. And yet he affirms that thelightof understanding is not wholly extinguished; for, amidst the thick darkness of the human mind, some remaining sparks of the brightness still shine.My readers now understand that this sentence contains two clauses; for he says that men are now widely distant from that perfectly holy nature with which they were originally endued; because their understanding, which ought to have shed lightin every direction, has been plunged in darkness, and is wretchedly blinded; and that thus the glory of Christ may be said to bedarkenedamidst this corruption of nature. But, on the other hand, the Evangelist maintains that, in the midst of thedarkness:, there are still some remains of light, which show in some degree the divine power of Christ. The Evangelist admits, therefore, that the mind of man is blinded; so that it may justly be pronounced to be covered withdarkness. For he might have used a milder term, and might have said that the light is dark or cloudy; but he chose to state more distinctly how wretched our condition has become since the fall of the first man. The statement thatthe light shineth in darknessis not at all intended for the commendation of depraved nature, but rather for taking away every excuse for ignorance.And the darkness did not comprehend it. Although by that small measure oflightwhich still remains in us, the Son of God has always invited men to himself, yet the Evangelist says that this was attended by no advantage, becauseseeing,they did not see, (Matthew 13:13.) For since man lost the favor of God, his mind is so completely overwhelmed by the thralldom of ignorance, that any portion oflightwhich remains in it is quenched and useless. This is daily proved by experience; for all who are not regenerated by the Spirit of God possess some reason, and this is an undeniable proof that man was made not only to breathe, but to have understanding. But by that guidance of their reason they do not come to God, and do not even approach to him; so that all their understanding is nothing else than mere vanity. Hence it follows that there is no hope of the salvation of men, unless God grant new aid; for though the Son of God sheds hislightupon them, they are so dull that theydo not comprehendwhence thatlightproceeds, but are carried away by foolish and wicked imaginations to absolute madness.The lightwhich still dwells in corrupt nature consists chiefly of two parts; for, first, all men naturally possess some seed of religion; and, secondly, the distinction between good and evil is engraven on their consciences. But what are the fruits that ultimately spring from it, except that religion degenerates into a thousand monsters of superstition, and conscience perverts every decision, so as to confound vice with virtue? In short, natural reason never will direct men to Christ; and as to their being endued with prudence for regulating their lives, or born to cultivate the liberal arts and sciences, all this passes away without yielding any advantage.It ought to be understood that the Evangelist speaks of natural gifts only, and does not as yet say any thing about the grace of regeneration. For there are two distinct powers which belong to the Son of God: the first, which is manifested in the structure of the world and the order of nature; and the second, by which he renews and restores fallen nature. As he is the eternal Speechof God, by him the world was made; by his power all things continue to possess the life which they once received; man especially was endued with an extraordinary gift of understanding; and though by his revolt he lost the light of understanding, yet he still sees and understands, so that what he naturally possesses from the grace of the Son of God is not entirely destroyed. But since by his stupidity and perverseness he darkens the light which still dwells in him, it remains that a new office be undertaken by the Son of God, the office of Mediator, to renew, by the Spirit of regeneration, man who had been ruined. Those persons, therefore, reason absurdly and inconclusively, who refer thislight, which the Evangelist mentions, to the gospel and the doctrine of salvation.
McArther Bible Commentary
comprehend. The better meaning of this term in context is "overcome." Darkness is not able to overcome or conquer the light. Just as a single candle can overcome a room filled with darkness, so also the powers of darkness are overcome by the person and work of the Son through His death on the cross (cf. Joh 19:11).
Bible Cross References
Matthew 5:15 John 3:19 Acts 26:18

Verse 6

Matthew Henry's Concise Bible Commentary
His Divine and human nature.
John the Baptist came to bear witness concerning Jesus. Nothing more fully shows the darkness of men's minds, than that when the Light had appeared, there needed a witness to call attention to it. Christ was the true Light; that great Light which deserves to be called so. By his Spirit and grace he enlightens all that are enlightened to salvation; and those that are not enlightened by him, perish in darkness. Christ was in the world when he took our nature upon him, and dwelt among us. The Son of the Highest was here in this lower world. He was in the world, but not of it. He came to save a lost world, because it was a world of his own making. Yet the world knew him not. When he comes as a Judge, the world shall know him. Many say that they are Christ's own, yet do not receive him, because they will not part with their sins, nor have him to reign over them. All the children of God are born again. This new birth is through the word of God as the means, (1 Peter 1:23), and by the Spirit of God as the Author. By his Divine presence Christ always was in the world. But now that the fulness of time was come, he was, after another manner, God manifested in the flesh. But observe the beams of his Divine glory, which darted through this veil of flesh. Men discover their weaknesses to those most familiar with them, but it was not so with Christ; those most intimate with him saw most of his glory. Although he was in the form of a servant, as to outward circumstances, yet, in respect of graces, his form was like the Son of God His Divine glory appeared in the holiness of his doctrine, and in his miracles. He was full of grace, fully acceptable to his Father, therefore qualified to plead for us; and full of truth, fully aware of the things he was to reveal.
John Wesley's Bible Commentary
There was a man - The evangelist now proceeds to him who testified of the light, which he had spoken of in (John 1:1-5) .
John Calvin Bible Commentary
There was a man. The Evangelist now begins to discourse about the manner in which the Son of God was manifested in flesh; and that none may doubt that Christ is the eternal Son of God, he relates that Christ was announced byJohnthe Baptist, as his herald. For not only did Christ exhibit himself to be seen by men, but he chose also to be made known by the testimony and doctrine ofJohn; or rather, God the Father sent this witness before his Christ, that they might more willingly receive the salvation offered by him.But it might at first sight appear ridiculous that Christ should receive testimonyfrom another, as if he needed it; while, on the contrary, he declares that hedoes not seek testimony from man, (John 5:34.) The answer is easy and obvious, that this witness was appointed, not for the sake of Christ, but for our sake. If it be objected that the testimony of man is too weak to prove that Christ is the Son of God, it is likewise easy to reply, that the Baptist is not adduced as a privatewitness, but as one who, having received authority from God, sustained the character rather of an angel than of a man. Accordingly, he receives commendation not for his own virtues, but for this single circumstance, that he was the ambassador of God. Nor is this at variance with the fact, that the preaching of the gospel was committed to Christ, that he might be a witness to himself; for the design contemplated by the preaching of John was, that men might attend to the doctrine and miracles of Christ.Sent by God. He does not say so for the purpose of confirming the baptism of John, but only mentions it in passing. This circumstance is not sufficient to produce certainty, since many run of their own accord, and boast that God has sent them; but the Evangelist, intending afterwards to speak more fully about thiswitness, reckoned it enough, for the present, to say in a single word, that John did not come but by the command of God. We shall afterwards see how he himself affirms that God is the Author of his ministry. We must now recollect — what I formerly noticed — that what is asserted about John is required in all the teachers of the Church, that they be called by God; so that the authority of teaching may not be founded on any other than on God alone.Whose name was John. He states thename, not only for the purpose of pointing out the man, but because it was given to him in accordance with what he really was. There is no room to doubt that the Lord had reference to the office to which he appointedJohn, when he commanded by the angel that he should be so called, that by means of it all might acknowledge him to be the herald of divine grace.For though the nameיהוחנן(Jehohannan) may be taken in a passive signification, and may thus be referred to the person, as denoting thatJohnwasacceptable to God; yet for my own part, I willingly extend it to the benefit which others ought to derive from him.7. He came for a testimony. The end of his calling is briefly noticed; which was, that he might prepare a Church for Christ, as, by inviting all to Christ, he shows plainly enough that he did not come on his own account.8. He was not that light. So far was John from needing commendation, that the Evangelist gives this warning, lest his excessive brightness might obscure the glory of Christ. For there were some who gazed so eagerly upon him that they neglected Christ; just as if a person, enraptured with beholding the dawning of the day, would not deign to turn his eyes towards the sun. In what sense the Evangelist employs the wordlightwe shall immediately see. All the godly, indeed, arelight in the Lord, (Ephesians 5:8,) because, in consequence of their being enlightened by his Spirit, they not only see for themselves, but likewise direct others by their example to the way of salvation. The apostles likewise are peculiarly calledlight, (Matthew 5:14,) because they go before, holding out the torch of the Gospel, to dispel the darkness of the world. But here the Evangelist speaks of him who is the only and eternal source of illumination, as he immediately shows more clearly.
McArther Bible Commentary
sent from God. As forerunner to Jesus, John was to bear witness to Him as the Messiah and Son of God. With John's ministry, the "400 silent years" between the end of the OT and the beginning of the NT period, during which God had given no revelation, ended. John. The name "John" always refers to John the Baptist in this Gospel, never to the apostle John. The writer of this Gospel calls him merely "John" without using the phrase "the Baptist," unlike the other Gospels which use the additional description to identify him (Mat 3:1; Mar 1:4; Luk 7:20). Moreover, John the apostle (or, son of Zebedee) never identified himself directly by name in the Gospel even though he was one of the three most intimate associates of Jesus (Mat 17:1). Such silence argues strongly that John the apostle authored the Gospel and that his readers knew full well that he composed the Gospel that bears his name. For more on John the Baptist, cf. Mat 3:1-6; Mar 1:2-6; Luk 1:5-25, Luk 1:57-80.
Bible Cross References
Malachi 3:1 Matthew 3:1

Verse 7

Matthew Henry's Concise Bible Commentary
His Divine and human nature.
John the Baptist came to bear witness concerning Jesus. Nothing more fully shows the darkness of men's minds, than that when the Light had appeared, there needed a witness to call attention to it. Christ was the true Light; that great Light which deserves to be called so. By his Spirit and grace he enlightens all that are enlightened to salvation; and those that are not enlightened by him, perish in darkness. Christ was in the world when he took our nature upon him, and dwelt among us. The Son of the Highest was here in this lower world. He was in the world, but not of it. He came to save a lost world, because it was a world of his own making. Yet the world knew him not. When he comes as a Judge, the world shall know him. Many say that they are Christ's own, yet do not receive him, because they will not part with their sins, nor have him to reign over them. All the children of God are born again. This new birth is through the word of God as the means, (1 Peter 1:23), and by the Spirit of God as the Author. By his Divine presence Christ always was in the world. But now that the fulness of time was come, he was, after another manner, God manifested in the flesh. But observe the beams of his Divine glory, which darted through this veil of flesh. Men discover their weaknesses to those most familiar with them, but it was not so with Christ; those most intimate with him saw most of his glory. Although he was in the form of a servant, as to outward circumstances, yet, in respect of graces, his form was like the Son of God His Divine glory appeared in the holiness of his doctrine, and in his miracles. He was full of grace, fully acceptable to his Father, therefore qualified to plead for us; and full of truth, fully aware of the things he was to reveal.
John Wesley's Bible Commentary
The same came for (that is, in order to give) a testimony - The evangelist, with the most strong and tender affection, interweaves his own testimony with that of John, by noble digressions, wherein he explains the office of the Baptist; partly premises and partly subjoins a farther explication to his short sentences. What St. Matthew, Mark, and Luke term the Gospel, in respect of the promise going before, St. John usually terms the testimony, intimating the certain knowledge of the relator; to testify of the light - Of Christ.
McArther Bible Commentary
witness … bear witness. The terms "witness" or "bear witness" receive special attention in this Gospel, reflecting the courtroom language of the OT where the truth of a matter was to be established on the basis of multiple witnesses (Joh 8:17-18; cf. Deu 17:6; Joh 19:15). Not only did John the Baptist witness regarding Jesus as Messiah and Son of God (Joh 1:19-34; Joh 3:27-30; Joh 5:35), but there were other witnesses: (1) the Samaritan woman (Joh 4:29); (2) the works of Jesus (Joh 10:25); (3) the Father (Joh 5:32-37); (4) the OT (Joh 5:39-40); (5) the crowd (Joh 12:17); and (6) the Holy Spirit (Joh 15:26-27). that all through him might believe. The pronoun him refers not to Christ but to John as the agent who witnessed to Christ. The purpose of his testimony was to produce faith in Jesus Christ as the Savior of the world.
Bible Cross References
Malachi 3:1 John 1:12 John 1:15 John 1:19 John 1:32 John 3:26 John 5:33 Acts 19:4 Galatians 3:26

Verse 8

Matthew Henry's Concise Bible Commentary
His Divine and human nature.
John the Baptist came to bear witness concerning Jesus. Nothing more fully shows the darkness of men's minds, than that when the Light had appeared, there needed a witness to call attention to it. Christ was the true Light; that great Light which deserves to be called so. By his Spirit and grace he enlightens all that are enlightened to salvation; and those that are not enlightened by him, perish in darkness. Christ was in the world when he took our nature upon him, and dwelt among us. The Son of the Highest was here in this lower world. He was in the world, but not of it. He came to save a lost world, because it was a world of his own making. Yet the world knew him not. When he comes as a Judge, the world shall know him. Many say that they are Christ's own, yet do not receive him, because they will not part with their sins, nor have him to reign over them. All the children of God are born again. This new birth is through the word of God as the means, (1 Peter 1:23), and by the Spirit of God as the Author. By his Divine presence Christ always was in the world. But now that the fulness of time was come, he was, after another manner, God manifested in the flesh. But observe the beams of his Divine glory, which darted through this veil of flesh. Men discover their weaknesses to those most familiar with them, but it was not so with Christ; those most intimate with him saw most of his glory. Although he was in the form of a servant, as to outward circumstances, yet, in respect of graces, his form was like the Son of God His Divine glory appeared in the holiness of his doctrine, and in his miracles. He was full of grace, fully acceptable to his Father, therefore qualified to plead for us; and full of truth, fully aware of the things he was to reveal.
McArther Bible Commentary
He was not that Light. While John the Baptist was the agent of belief, Jesus Christ is the object of belief. Although John's person and ministry were vitally important (Mat 11:11), he was merely the forerunner who announced the coming of the Messiah. Many years after John's ministry and death, some still failed to understand John's subordinate role to Jesus (Act 19:1-3).
Bible Cross References
John 1:20 John 1:9

Verse 9

Matthew Henry's Concise Bible Commentary
His Divine and human nature.
John the Baptist came to bear witness concerning Jesus. Nothing more fully shows the darkness of men's minds, than that when the Light had appeared, there needed a witness to call attention to it. Christ was the true Light; that great Light which deserves to be called so. By his Spirit and grace he enlightens all that are enlightened to salvation; and those that are not enlightened by him, perish in darkness. Christ was in the world when he took our nature upon him, and dwelt among us. The Son of the Highest was here in this lower world. He was in the world, but not of it. He came to save a lost world, because it was a world of his own making. Yet the world knew him not. When he comes as a Judge, the world shall know him. Many say that they are Christ's own, yet do not receive him, because they will not part with their sins, nor have him to reign over them. All the children of God are born again. This new birth is through the word of God as the means, (1 Peter 1:23), and by the Spirit of God as the Author. By his Divine presence Christ always was in the world. But now that the fulness of time was come, he was, after another manner, God manifested in the flesh. But observe the beams of his Divine glory, which darted through this veil of flesh. Men discover their weaknesses to those most familiar with them, but it was not so with Christ; those most intimate with him saw most of his glory. Although he was in the form of a servant, as to outward circumstances, yet, in respect of graces, his form was like the Son of God His Divine glory appeared in the holiness of his doctrine, and in his miracles. He was full of grace, fully acceptable to his Father, therefore qualified to plead for us; and full of truth, fully aware of the things he was to reveal.
John Wesley's Bible Commentary
Who lighteth every man - By what is vulgarly termed natural conscience, pointing out at least the general lines of good and evil. And this light, if man did not hinder, would shine more and more to the perfect day.
John Calvin Bible Commentary
The true light was. The Evangelist did not intend to contrastthe true lightwiththe false, but to distinguish Christ from all others, that none might imagine that what is calledlightbelongs to him in common with angels or men. The distinction is, that whatever is luminous in heaven and in earth borrows its splendor from some other object; but Christ isthe light, shining from itself and by itself, and enlightening the whole world by its radiance; so that no other source or cause of splendor is anywhere to be found. He gave the name ofthe true light, therefore, to that which has by nature the power of givinglightWhich enlighteneth every man. The Evangelist insists chiefly on this point, in order to show, from the effect which every one of us perceives in him, that Christ isthe light. He might have reasoned more ingeniously, that Christ, as the eternal light, has a splendor which is natural, and not brought from any other quarter; but instead of doing so, he sends us back to the experience which we all possess. For as Christ makes us all partakers of his brightness, it must be acknowledged that to him alone belongs strictly this honor of being calledlightThis passage is commonly explained in two ways. Some restrict the phrase, every man, to those who, having been renewed by the Spirit of God, become partakers of the life-givinglight. Augustine employs the comparison of a schoolmaster who, if he happen to be the only person who has a school in the town, will be called the teacherof all, though there be many persons that do not go to his school. They therefore understand the phrase in a comparative sense, that all are enlightened by Christ, because no man can boast of having obtained thelightof life in any other way than by his grace. But since the Evangelist employs the general phrase,every man that cometh into the world, I am more inclined to adopt the other meaning, which is, that from thislightthe rays are diffused over all mankind, as I have already said. For we know that men have this peculiar excellence which raises them above other animals, that they are endued with reason and intelligence, and that they carry the distinction between right and wrong engraven on their conscience. There is no man, therefore, whom some perception of the eternallightdoes not reach.But as there are fanatics who rashly strain and torture this passage, so as to infer from it that the grace of illumination is equally offered to all, let us remember that the only subject here treated is the common light of nature, which is far inferior to faith; for never will any man, by all the acuteness and sagacity of his own mind, penetrate into the kingdom of God. It is the Spirit of God alone who opens the gate of heaven to the elect. Next, let us remember that the light of reason which God implanted in men has been so obscured by sin, that amidst the thick darkness, and shocking ignorance, and gulf of errors, there are hardly a few shining sparks that are not utterly extinguished.
McArther Bible Commentary
the true Light … coming into the world. The words "coming into the world" would be better grammatically if attached to "light" rather than "every man" and thus translated "the true Light coming into the world gives light to every man." This highlights the incarnation of Jesus Christ (Joh 1:14; Joh 3:16). which gives light to every man. Through God's sovereign power, every person has enough light to be responsible. God has planted His knowledge in man through general revelation in creation and conscience. The result of general revelation, however, does not produce salvation but either leads to the complete light of Jesus Christ or produces condemnation in those who reject such "light" (see notes on Rom 1:19-20; Rom 2:12-16). The coming of Jesus Christ was the fulfillment and embodiment of the light that God had placed inside the heart of man. the world. The basic sense of this Greek word meaning "an ornament" is illustrated by the word cosmetic (1Pe 3:3). While the NT uses it a total of 185 times, John had a particular fondness for this term, using it seventy-eight times in his Gospel, twenty-four times in 1, 2, and 3 John, and three times in Revelation. John gives it several shades of meaning: (1) the physical created universe (Joh 1:9; cf. Joh 1:3; Joh 21:24-25); (2) humanity in general (Joh 3:16; Joh 6:32, Joh 6:51; Joh 12:19); and (3) the invisible spiritual system of evil dominated by Satan and all that it offers in opposition to God, His Word, and His people (Joh 3:19; Joh 4:42; Joh 7:7; Joh 14:17, Joh 14:22, Joh 14:27, Joh 14:30; Joh 15:18-19; Joh 16:8, Joh 16:20, Joh 16:33; Joh 17:6, Joh 17:9, Joh 17:14; cf. 1Co 1:21; 2Co 4:4; 2Pe 1:4; 1Jn 5:19). The latter concept is the significant new use that the term acquires in the NT and that predominates in John. Thus, in the majority of times that John uses the word, it has decidedly negative overtones.
Bible Cross References
Luke 11:36 1 John 2:8

Verse 10

Matthew Henry's Concise Bible Commentary
His Divine and human nature.
John the Baptist came to bear witness concerning Jesus. Nothing more fully shows the darkness of men's minds, than that when the Light had appeared, there needed a witness to call attention to it. Christ was the true Light; that great Light which deserves to be called so. By his Spirit and grace he enlightens all that are enlightened to salvation; and those that are not enlightened by him, perish in darkness. Christ was in the world when he took our nature upon him, and dwelt among us. The Son of the Highest was here in this lower world. He was in the world, but not of it. He came to save a lost world, because it was a world of his own making. Yet the world knew him not. When he comes as a Judge, the world shall know him. Many say that they are Christ's own, yet do not receive him, because they will not part with their sins, nor have him to reign over them. All the children of God are born again. This new birth is through the word of God as the means, (1 Peter 1:23), and by the Spirit of God as the Author. By his Divine presence Christ always was in the world. But now that the fulness of time was come, he was, after another manner, God manifested in the flesh. But observe the beams of his Divine glory, which darted through this veil of flesh. Men discover their weaknesses to those most familiar with them, but it was not so with Christ; those most intimate with him saw most of his glory. Although he was in the form of a servant, as to outward circumstances, yet, in respect of graces, his form was like the Son of God His Divine glory appeared in the holiness of his doctrine, and in his miracles. He was full of grace, fully acceptable to his Father, therefore qualified to plead for us; and full of truth, fully aware of the things he was to reveal.
John Wesley's Bible Commentary
He was in the world - Even from the creation.
John Calvin Bible Commentary
He was in the world. He accuses men of ingratitude, because of their own accord, as it were, they were so blinded, that the cause of the light which they enjoyed was unknown to them. This extends to every age of the world; for before Christ was manifested in the flesh, his power was everywhere displayed; and therefore those daily effects ought to correct the stupidity of men. What can be more unreasonable than to draw water from a running stream, and never to think of the fountain from which that stream flows? It follows that no proper excuse can be found for the ignorance of the world in not knowing Christ, before he was manifested in the flesh; for it arose from the indolence and wicked stupidity of those who had opportunities of seeing Him always present by his power. The whole may be summed up by saying, that never was Christ in such a manner absent from the world, but that men, aroused by his rays, ought to have raised their eyes towards him. Hence it follows, that the blame must be imputed to themselves.
Bible Cross References
Isaiah 53:3 John 1:3 John 1:11 1 Corinthians 8:6 Colossians 1:16 Hebrews 1:2

Verse 11

Matthew Henry's Concise Bible Commentary
His Divine and human nature.
John the Baptist came to bear witness concerning Jesus. Nothing more fully shows the darkness of men's minds, than that when the Light had appeared, there needed a witness to call attention to it. Christ was the true Light; that great Light which deserves to be called so. By his Spirit and grace he enlightens all that are enlightened to salvation; and those that are not enlightened by him, perish in darkness. Christ was in the world when he took our nature upon him, and dwelt among us. The Son of the Highest was here in this lower world. He was in the world, but not of it. He came to save a lost world, because it was a world of his own making. Yet the world knew him not. When he comes as a Judge, the world shall know him. Many say that they are Christ's own, yet do not receive him, because they will not part with their sins, nor have him to reign over them. All the children of God are born again. This new birth is through the word of God as the means, (1 Peter 1:23), and by the Spirit of God as the Author. By his Divine presence Christ always was in the world. But now that the fulness of time was come, he was, after another manner, God manifested in the flesh. But observe the beams of his Divine glory, which darted through this veil of flesh. Men discover their weaknesses to those most familiar with them, but it was not so with Christ; those most intimate with him saw most of his glory. Although he was in the form of a servant, as to outward circumstances, yet, in respect of graces, his form was like the Son of God His Divine glory appeared in the holiness of his doctrine, and in his miracles. He was full of grace, fully acceptable to his Father, therefore qualified to plead for us; and full of truth, fully aware of the things he was to reveal.
John Wesley's Bible Commentary
He came - In the fulness of time, to his own - Country, city, temple: And his own - People, received him not.
John Calvin Bible Commentary
He came into his own. Here is displayed the absolutely desperate wickedness and malice of men; here is displayed their execrable impiety, that when the Son of God was manifested in flesh to the Jews, whom God had separated to himself from the other nations to be His own heritage, he was notacknowledgedorreceived. This passage also has received various explanations. For some think that the Evangelist speaks of the whole world indiscriminately; and certainly there is no part of the world which the Son of God may not lawfully claim as his own property. According to them, the meaning is: “When Christ came down into the world, he did not enter into another person’s territories, for the whole human race was his own inheritance.” But I approve more highly of the opinion of those who refer it to the Jews alone; for there is an implied comparison, by which the Evangelist represents the heinous ingratitude of men. The Son of God had solicited an abode for himself in one nation; when he appeared there, he was rejected; and this shows clearly the awfully wicked blindness of men. In making this statement, the sole object of the Evangelist must have been to remove the offense which many would be apt to take in consequence of the unbelief of the Jews. For when he was despised and rejected by that nation to which he had been especially promised, who would reckon him to be the Redeemer of the whole world? We see what extraordinary pains the Apostle Paul takes in handling this subject.Here both the Verb and the Noun are highly emphatic. He came. The Evangelist says that the Son of Godcameto that place where he formerly was; and by this expression he must mean a new and extraordinary kind of presence, by which the Son of God was manifested, so that men might have a nearer view of him.Into his own. By this phrase the Evangelist compares the Jews with other nations; because by an extraordinary privilege they had been adopted into the family of God. Christ therefore was first offered to them as his own household, and as belonging to his empire by a peculiar right. To the same purpose is that complaint of God by Isaiah:The ox knoweth his owner, and the ass his master’s crib, but Israel knoweth me not, (Isaiah 1:3;)for though he has dominion over the whole world, yet he represents himself to be, in peculiar manner, the Lord of Israel, whom he had collected, as it were, into a sacred fold.
McArther Bible Commentary
His own … His own. The first usage of "His own" most likely refers to the world of mankind in general, while the second refers to the Jewish nation. As Creator, the world belongs to the Word as His property, but the world did not even recognize Him due to spiritual blindness (cf. also Joh 1:10). John used the second occurrence of "His own" in a narrower sense to refer to Jesus' own physical lineage, the Jews. Although they possessed the Scriptures that testified of His person and coming, they still did not accept Him (Isa 65:2-3; Jer 7:25). This theme of Jewish rejection of their promised Messiah receives special attention in John's Gospel (Joh 12:37-41).
Bible Cross References
Isaiah 53:3 John 1:10 John 1:12 John 19:27

Verse 12

Matthew Henry's Concise Bible Commentary
His Divine and human nature.
John the Baptist came to bear witness concerning Jesus. Nothing more fully shows the darkness of men's minds, than that when the Light had appeared, there needed a witness to call attention to it. Christ was the true Light; that great Light which deserves to be called so. By his Spirit and grace he enlightens all that are enlightened to salvation; and those that are not enlightened by him, perish in darkness. Christ was in the world when he took our nature upon him, and dwelt among us. The Son of the Highest was here in this lower world. He was in the world, but not of it. He came to save a lost world, because it was a world of his own making. Yet the world knew him not. When he comes as a Judge, the world shall know him. Many say that they are Christ's own, yet do not receive him, because they will not part with their sins, nor have him to reign over them. All the children of God are born again. This new birth is through the word of God as the means, (1 Peter 1:23), and by the Spirit of God as the Author. By his Divine presence Christ always was in the world. But now that the fulness of time was come, he was, after another manner, God manifested in the flesh. But observe the beams of his Divine glory, which darted through this veil of flesh. Men discover their weaknesses to those most familiar with them, but it was not so with Christ; those most intimate with him saw most of his glory. Although he was in the form of a servant, as to outward circumstances, yet, in respect of graces, his form was like the Son of God His Divine glory appeared in the holiness of his doctrine, and in his miracles. He was full of grace, fully acceptable to his Father, therefore qualified to plead for us; and full of truth, fully aware of the things he was to reveal.
EGW SDA Bible Commentary
. See EGW on 2 Corinthians 5:17.
John Wesley's Bible Commentary
But as many as received him - Jews or Gentiles; that believe on his name - That is, on him. The moment they believe, they are sons; and because they are sons, God sendeth forth the Spirit of his Son into their hearts, crying, Abba, Father.
John Calvin Bible Commentary
Who were born not of bloodSome think that an indirect reference is here made to the preposterous confidence of the Jews, and I willingly adopt that opinion. They had continually in their mouth the nobleness of their lineage, as if, because they were descended from a holy stock, they were naturally holy. And justly might they have gloried in their descent from Abraham, if they had been lawful sons, and not bastards; but the glowing of faith ascribes nothing whatever to carnal generation, but acknowledges its obligation to the grace of God alone for all that is good. John, therefore, says, that those among the formerly unclean Gentiles who believe in Christare not bornthe sons of God from the womb, but are renewed by God, that they may begin to be his sons. The reason why he uses the wordbloodin the plural number appears to have been, that he might express more fully a long succession of lineage; for this was a part of the boasting among the Jews, that they could trace their descent, by an uninterrupted line, upwards to the patriarchs.The will of the flesh and the will of manappear to me to mean the same thing; for I see no reason whyfleshshould be supposed to signifywoman, as Augustine and many others explain it. On the contrary, the Evangelist repeats the same thing in a variety of words, in order to explain it more fully, and impress it more deeply on the minds of men. Though he refers directly to the Jews, who gloried in the flesh, yet from this passage a general doctrine may be obtained: that our being reckoned the sons of God does not belong to our nature, and does not proceed from us, but because Godbegat uswillingly, (James 1:18,) that is, from undeserved love. Hence it follows, first, that faith does not proceed from ourselves, but is the fruit of spiritual regeneration; for the Evangelist affirms that no man can believe, unless he be begotten of God; and therefore faith is a heavenly gift. It follows, secondly, that faith is not bare or cold knowledge, since no man can believe who has not been renewed by the Spirit of God.It may be thought that the Evangelist reverses the natural order by making regeneration to precede faith, whereas, on the contrary, it is an effect of faith, and therefore ought to be placed later. I reply, that both statements perfectly agree; because by faith we receive the incorruptible seed, (1 Peter 1:23,) by which we are born again to a new and divine life. And yet faith itself is a work of the Holy Spirit, who dwells in none but the children of God. So then, in various respects, faith is a part of our regeneration, and an entrance into the kingdom of God, that he may reckon us among his children. The illumination of our minds by the Holy Spirit belongs to our renewal, and thus faith flows from regeneration as from its source; but since it is by the same faith that we receive Christ, who sanctifies us by his Spirit, on that account it is said to be the beginning of our adoption.Another solution, still more plain and easy, may be offered; for when the Lord breathes faith into us, he regenerates us by some method that is hidden and unknown to us; but after we have received faith, we perceive, by a lively feeling of conscience, not only the grace of adoption, but also newness of life and the other gifts of the Holy Spirit. For since faith, as we have said, receives Christ, it puts us in possession, so to speak, of all his blessings. Thus so far as respects our sense, it is only after having believed — that we begin to be the sons of God. But if the inheritance of eternal life is the fruit of adoption, we see how the Evangelist ascribes the whole of our salvation to the grace of Christ alone; and, indeed, how closely soever men examine themselves, they will find nothing that is worthy of the children of God, except what Christ has bestowed on them.
McArther Bible Commentary
as many as received Him … to those who believe in His name. The second phrase describes the first. To receive Him who is the Word of God means to acknowledge His claims, place one's faith in Him, and thereby yield allegiance to Him. gave. The term emphasizes the grace of God involved in the gift of salvation (cf. Eph 2:8-10). the right. Those who receive Jesus, the Word, receive full authority to claim the exalted title of "God's children." His name. Denotes the character of the person himself. See note on Joh 14:13-14.
Bible Cross References
Hosea 1:10 John 1:7 John 1:11 John 3:18 John 11:52 Romans 8:14 Romans 8:16 Romans 8:19 Galatians 3:26 1 John 3:1 1 John 3:2 1 John 3:10 1 John 3:23 1 John 5:13

Verse 13

Matthew Henry's Concise Bible Commentary
His Divine and human nature.
John the Baptist came to bear witness concerning Jesus. Nothing more fully shows the darkness of men's minds, than that when the Light had appeared, there needed a witness to call attention to it. Christ was the true Light; that great Light which deserves to be called so. By his Spirit and grace he enlightens all that are enlightened to salvation; and those that are not enlightened by him, perish in darkness. Christ was in the world when he took our nature upon him, and dwelt among us. The Son of the Highest was here in this lower world. He was in the world, but not of it. He came to save a lost world, because it was a world of his own making. Yet the world knew him not. When he comes as a Judge, the world shall know him. Many say that they are Christ's own, yet do not receive him, because they will not part with their sins, nor have him to reign over them. All the children of God are born again. This new birth is through the word of God as the means, (1 Peter 1:23), and by the Spirit of God as the Author. By his Divine presence Christ always was in the world. But now that the fulness of time was come, he was, after another manner, God manifested in the flesh. But observe the beams of his Divine glory, which darted through this veil of flesh. Men discover their weaknesses to those most familiar with them, but it was not so with Christ; those most intimate with him saw most of his glory. Although he was in the form of a servant, as to outward circumstances, yet, in respect of graces, his form was like the Son of God His Divine glory appeared in the holiness of his doctrine, and in his miracles. He was full of grace, fully acceptable to his Father, therefore qualified to plead for us; and full of truth, fully aware of the things he was to reveal.
EGW SDA Bible Commentary
. See EGW on 2 Corinthians 5:17.
John Wesley's Bible Commentary
Who were born - Who became the sons of God, not of blood - Not by descent from Abraham, nor by the will of the flesh - By natural generation, nor by the will of man - Adopting them, but of God - By his Spirit.
McArther Bible Commentary
of God. The divine side of salvation. Ultimately, it is not a man's will that produces salvation but God's will (cf. Joh 3:6-8; Tit 3:5; 1Jn 2:29).
Bible Cross References
John 3:5 John 3:6 James 1:18 1 Peter 1:23 1 John 2:29 1 John 3:9 1 John 5:4

Verse 14

Matthew Henry's Concise Bible Commentary
His Divine and human nature.
John the Baptist came to bear witness concerning Jesus. Nothing more fully shows the darkness of men's minds, than that when the Light had appeared, there needed a witness to call attention to it. Christ was the true Light; that great Light which deserves to be called so. By his Spirit and grace he enlightens all that are enlightened to salvation; and those that are not enlightened by him, perish in darkness. Christ was in the world when he took our nature upon him, and dwelt among us. The Son of the Highest was here in this lower world. He was in the world, but not of it. He came to save a lost world, because it was a world of his own making. Yet the world knew him not. When he comes as a Judge, the world shall know him. Many say that they are Christ's own, yet do not receive him, because they will not part with their sins, nor have him to reign over them. All the children of God are born again. This new birth is through the word of God as the means, (1 Peter 1:23), and by the Spirit of God as the Author. By his Divine presence Christ always was in the world. But now that the fulness of time was come, he was, after another manner, God manifested in the flesh. But observe the beams of his Divine glory, which darted through this veil of flesh. Men discover their weaknesses to those most familiar with them, but it was not so with Christ; those most intimate with him saw most of his glory. Although he was in the form of a servant, as to outward circumstances, yet, in respect of graces, his form was like the Son of God His Divine glory appeared in the holiness of his doctrine, and in his miracles. He was full of grace, fully acceptable to his Father, therefore qualified to plead for us; and full of truth, fully aware of the things he was to reveal.
EGW SDA Bible Commentary
(Philippians 2:5-8; Colossians 2:9; Hebrews 1:6, 8; 2:14-17; see EGW on Mark 16:6). Divine-Human Saviour
—The apostle would call our attention from ourselves to the Author of our salvation. He presents before us His two natures, divine and human. Here is the description of the divine: “Who, being in the form of God, thought it not robbery to be equal with God.” He was “the brightness of his glory, and the express image of his person.”Now, of the human: He “was made in the likeness of men: and being found in fashion as a man, he humbled himself, and became obedient unto death.” He voluntarily assumed human nature. It was His own act, and by His own consent. He clothed His divinity with humanity. He was all the while as God, but He did not appear as God. He veiled the demonstrations of Deity, which had commanded the homage, and called forth the admiration, of the universe of God. He was God while upon earth, but He divested Himself of the form of God, and in its stead took the form and fashion of a man. He walked the earth as a man. For our sakes He became poor, that we through His poverty might be made rich. He laid aside His glory and His majesty. He was God, but the glories of the form of God He for a while relinquished. Though He walked among men in poverty, scattering His blessings wherever He went, at His word legions of angels would surround their Redeemer, and do Him homage. But He walked the earth unrecognized, unconfessed, with but few exceptions, by His creatures. The atmosphere was polluted with sin and curses, in place of the anthem of praise. His lot was poverty and humiliation. As He passed to and fro upon His mission of mercy to relieve the sick, to lift up the depressed, scarce a solitary voice called Him blessed, and the very greatest of the nation passed Him by with disdain.Contrast this with the riches of glory, the wealth of praise pouring forth from immortal tongues, the millions of rich voices in the universe of God in anthems of adoration. But He humbled Himself, and took mortality upon Him. As a member of the human family, He was mortal; but as a God, He was the fountain of life to the world. He could, in His divine person, ever have withstood the advances of death, and refused to come under its dominion; but He voluntarily laid down His life, that in so doing He might give life and bring immortality to light. He bore the sins of the world, and endured the penalty, which rolled like a mountain upon His divine soul. He yielded up His life a sacrifice, that man should not eternally die. He died, not through being compelled to die, but by His own free will. This was humility. The whole treasure of heaven was poured out in one gift to save fallen man. He brought into His human nature all the life-giving energies that human beings will need and must receive.Wondrous combination of man and God! He might have helped His human nature to withstand the inroads of disease by pouring from His divine nature vitality and undecaying vigor to the human. But He humbled Himself to man's nature. He did this that the Scripture might be fulfilled; and the plan was entered into by the Son of God, knowing all the steps in His humiliation, that He must descend to make an expiation for the sins of a condemned, groaning world. What humility was this! It amazed angels. The tongue can never describe it; the imagination cannot take it in. The eternal Word consented to be made flesh! God became man! It was a wonderful humility.But He stepped still lower; the man must humble Himself as a man to bear insult, reproach, shameful accusations, and abuse. There seemed to be no safe place for Him in His own territory. He had to flee from place to place for His life. He was betrayed by one of His disciples; He was denied by one of His most zealous followers. He was mocked. He was crowned with a crown of thorns. He was scourged. He was forced to bear the burden of the cross. He was not insensible to this contempt and ignominy. He submitted, but, oh! He felt the bitterness as no other being could feel it. He was pure, holy, and undefiled, yet arraigned as a criminal! The adorable Redeemer stepped down from the highest exaltation. Step by step He humbled Himself to die—but what a death! It was the most shameful, the most cruel the death upon the cross as a malefactor. He did not die as a hero in the eyes of the world, loaded with honors, as men in battle. He died as a condemned criminal, suspended between the heavens and the earth—died a lingering death of shame, exposed to the tauntings and revilings of a debased, crime-loaded, profligate multitude! “All they that see me laugh me to scorn: they shoot out the lip, they shake the head.” Psalm 22:7. He was numbered with the transgressors, He expired amid derision, and His kinsmen according to the flesh disowned Him. His mother beheld His humiliation, and He was forced to see the sword pierce her heart. He endured the cross, despised the shame. He made it of small account in consideration of the results that He was working out in behalf of, not only the inhabitants of this speck of a world, but the whole universe, every world which God had created.Christ was to die as man's substitute. Man was a criminal under the sentence of death for transgression of the law of God, as a traitor, a rebel; hence a substitute for man must die as a malefactor, because He stood in the place of the traitors, with all their treasured sins upon His divine soul. It was not enough that Jesus should die in order to fully meet the demands of the broken law, but He died a shameful death. The prophet gives to the world His words, “I hid not my face from shame and spitting.”In consideration of this, can men have one particle of exaltation? As they trace down the life and sufferings and humiliation of Christ, can they lift their proud heads as if they were to bear no trials, no shame, no humiliation? I say to the followers of Christ, Look to Calvary, and blush for shame at your self-important ideas. All this humiliation of the Majesty of heaven was for guilty, condemned man. He went lower and lower in His humiliation, until there were no lower depths that He could reach, in order to lift man up from his moral defilement. All this was for you who are striving for the supremacy—striving for human praise, for human exaltation; you who are afraid you will not receive all that deference, that respect from human minds, that you think is your due. Is this Christlike?“Let this mind be in you, which was also in Christ Jesus.” He died to make an atonement, and to become a pattern for every one who would be His disciple. Shall selfishness come into your hearts? And will those who set not before them the pattern, Jesus, extol your merits? You have none except as they come through Jesus Christ. Shall pride be harbored after you have seen Deity humbling Himself, and then as man debasing Himself, till there was no lower point to which He could descend? “Be astonished, O ye heavens,” and be amazed, ye inhabitants of the earth, that such returns should be made to our Lord! What contempt! what wickedness! what formality! what pride! what efforts made to lift up man and glorify self, when the Lord of glory humbled Himself, agonized, and died the shameful death upon the cross in our behalf (The Review and Herald, September 4, 1900)!Christ could not have come to this earth with the glory that He had in the heavenly courts. Sinful human beings could not have borne the sight. He veiled His divinity with the garb of humanity, but He did not part with His divinity. A divine-human Saviour, He came to stand at the head of the fallen race, to share in their experience from childhood to manhood (The Review and Herald, June 15, 1905).Christ had not exchanged His divinity for humanity; but He had clothed His divinity in humanity (The Review and Herald, October 29, 1895).(Ch. 14:30; Luke 1:31-35;
EGW SDA Bible Commentary
(Philippians 2:6-8; Colossians 1:26, 27; 2:9; Hebrews 1:3; 2:14-18; see EGW on Luke 2:40, 52). The Incarnation an Unfathomable Mystery
—In contemplating the incarnation of Christ in humanity, we stand baffled before an unfathomable mystery, that the human mind cannot comprehend. The more we reflect upon it, the more amazing does it appear. How wide is the contrast between the divinity of Christ and the helpless infant in Bethlehem's manger! How can we span the distance between the mighty God and a helpless child? And yet the Creator of worlds, He in whom was the fullness of the Godhead bodily, was manifest in the helpless babe in the manger. Far higher than any of the angels, equal with the Father in dignity and glory, and yet wearing the garb of humanity! Divinity and humanity were mysteriously combined, and man and God became one. It is in this union that we find the hope of our fallen race. Looking upon Christ in humanity, we look upon God, and see in Him the brightness of His glory, the express image of His person (The Signs of the Times, July 30, 1896).(Hebrews 2:14;
John Wesley's Bible Commentary
Flesh sometimes signifies corrupt nature; sometimes the body; sometimes, as here, the whole man. We beheld his glory - We his apostles, particularly Peter, James, and John, (Luke 9:32) . Grace and truth - We are all by nature liars and children of wrath, to whom both grace and truth are unknown. But we are made partakers of them, when we are accepted through the Beloved. The whole verse might be paraphrased thus: And in order to raise us to this dignity and happiness, the eternal Word, by a most amazing condescension, was made flesh, united himself to our miserable nature, with all its innocent infirmities. And he did not make us a transient visit, but tabernacled among us on earth, displaying his glory in a more eminent manner, than even of old in the tabernacle of Moses. And we who are now recording these things beheld his glory with so strict an attention, that we can testify, it was in every respect such a glory as became the only begotten of the Father. For it shone forth not only in his transfiguration, and in his continual miracles, but in all his tempers, ministrations, and conduct through the whole series of his life. In all he appeared full of grace and truth: he was himself most benevolent and upright; made those ample discoveries of pardon to sinners, which the Mosaic dispensation could not do: and really exhibited the most substantial blessings, whereas that was but a shadow of good things to come.
John Calvin Bible Commentary
And the Speech was made flesh. The Evangelist shows what was that coming of Christ which he had mentioned; namely, that having been clothed with our flesh, he showed himself openly to the world. Although the Evangelist touches briefly the unutterable mystery, that the Son of God was clothed with human nature, yet this brevity is wonderfully perspicuous. Here some madmen amuse themselves with foolish and trivial subtleties of this sort: thatthe Speechis saidto have been made flesh, because God sent his Son into the world, according to the conception which he had formed in his mind; as ifthe Speechwere I know not what shadowy image. But we have demonstrated that that word denotes a real hypostasis, or subsistence, in the essence of God.The word Fleshexpresses the meaning of the Evangelist more forcibly than if he had said thathe was made man. He intended to show to what a mean and despicable condition the Son of God, on our account, descended from the height of his heavenly glory. When Scripture speaks of man contemptuously, it calls himflesh. Now, though there be so wide a distance between the spiritual glory ofthe Speechof God and the abominable filth of ourflesh, yet the Son of God stooped so low as to take upon himself thatflesh, subject to so many miseries. The wordfleshis not taken here for corrupt nature, (as it is often used by Paul,) but for mortal man; though it marks disdainfully his frail and perishing nature, as in these and similar passages,for he remembered that they wereflesh, (Psalm 78:39;)allfleshis grass, (Isaiah 40:6.) We must at the same time observe, however, that this is a figure of speech in which a part is taken for the whole; for the lower part includes the whole man.It was therefore highly foolish in Apollinaris to imagine that Christ was merely clothed with a human body without a soul; for it may easily be proved from innumerable passages, that he had a soul as well as a body; and when Scripture calls menflesh, it does not therefore deprive them of a soul.The plain meaning therefore is, that the Speechbegotten by God before all ages, and who always dwelt with the Father,was made man. On this article there are two things chiefly to be observed. The first is, that two natures were so united in one Person in Christ, that one and the same Christ is true God and true man. The second is, that the unity of person does not hinder the two natures from remaining distinct, so that his Divinity retains all that is peculiar to itself, and his humanity holds separately whatever belongs to it. And, therefore, as Satan has made a variety of foolish attempts to overturn sound doctrine by heretics, he has always brought forward one or another of these two errors; either that he was the Son of God and the Son of man in so confused a manner, that neither his Divinity remained entire, nor did he wear the true nature of man; or that he was clothed withflesh, so as to be as it were double, and to have two separate persons. Thus Nestorius expressly acknowledged both natures, but imagined two Christs, one who was God, and another who was man. Eutyches, on the other hand, while he acknowledged that the one Christ is the Son of God and the Son of man, left him neither of the two natures, but imagined that they were mingled together. And in the present day, Servetus and the Anabaptists invent a Christ who is confusedly compounded of two natures, as if he were a Divine man. In words, indeed, he acknowledges that Christ is God; but if you admit his raving imaginations, the Divinity is at one time changed into human nature, and at another time, the nature of man is swallowed up by the Divinity.The Evangelist says what is well adapted to refute both of these blasphemies. When he tells us that the Speech was made flesh, we clearly infer from this the unity of his Person; for it is impossible that he who is now a man could be any other than he who was always the true God, since it is said that Godwas mademan. On the other hand, since he distinctly gives to the man Christ the name ofthe Speech, it follows that Christ, when he became man, did not cease to be what he formerly was, and that no change took place in that eternal essence of God which was clothed withflesh. In short, the Son of God began to be man in such a manner that he still continues to be that eternalSpeechwho had no beginning of time.And dwelt. Those who explain thatthe fleshserved, as it were, for an abode to Christ, do not perceive the meaning of the Evangelist; for he does not ascribe to Christ a permanent residence amongst us, but says that he remained in it as a guest, for a short time. For the word which he employs (ἐσκήνωσεν) is taken fromtabernaclesHe means nothing else than that Christ discharged on the earth the office which had been appointed to him; or, that he did not merely appear for a single moment, but that he conversed among men until he completed the course of his office.Among us. It is doubtful whether he speaks of men in general, or only of himself and the rest of the disciples who were eye-witnesses of what he says. For my own part, I approve more highly of the second view for the Evangelist immediately adds:And we beheld his glory. for though all men might have beheld thegloryof Christ, yet it was unknown to the greater part on account of their blindness. It was only a few, whose eyes the Holy Spirit opened, that saw this manifestation ofglory. In a word, Christ was known to be man in such a manner that he exhibited in his Person something far more noble and excellent. Hence it follows that the majesty of God was not annihilated, though it was surrounded byflesh; it was indeed concealed under the low condition of theflesh, but so as to cause its splendor to be seen.As of the only-begotten of the Father. The wordasdoes not, in this passage, denote an inappropriate comparison, but rather expresses true and hearty approbation; as when Paul says,Walkaschildren of light, he bids us actually demonstrate by our works that we arethe children of light. The Evangelist therefore means, that in Christ wasbeheld a glorywhich was worthy of the Son of God, and which was a sure proof of his Divinity. He calls himthe Only-begotten, because he is the only Son of God by nature; as if he would place him above men and angels, and would claim for him alone what belongs to no creature.Full of grace. There were, indeed, other things in which the majesty of Christ appeared, but the Evangelist selected this instance in preference to others, in order to train us to the speculative rather than the practical knowledge of it; and this ought to be carefully observed. Certainly when Christ walked with dry feet upon the waters, (Matthew 14:26;Mark 6:48;John 6:19,) when he cast out devils, and when he displayed his power in other miracles, he might be known to bethe only-begottenSon of God; but the Evangelist brings forward a part of the approbation, from which faith obtains delightful advantage, because Christ demonstrated that he actually is an inexhaustible fountainof grace and truth. Stephen, too, is said to have beenfull of grace,but in a different sense; for thefullness of gracein Christ is the fountain from which all of us must draw, as we shall have occasion shortly afterwards to explain more fully.Grace and truth. This might be taken, by a figure of speech, fortrue grace, or the latter term might be explanatory, thus: that he wasfull of grace, which istruthor perfection; but as we shall find that he immediately afterwards repeats the same mode of expression, I think that the meaning is the same in both passages. Thisgrace and truthhe afterwards contrasts withthe Law; and therefore I interpret it as simply meaning, that the apostles acknowledged Christ to be the Son of God, because he had in himself the fulfillment of things which belong to the spiritual kingdom of God; and, in short, that in all things he showed himself to be the Redeemer and Messiah; which is the most striking mark by which he ought to be distinguished from all others.
McArther Bible Commentary
the Word became flesh. While Christ as God was uncreated and eternal (see notes on Joh 1:1), the word became emphasizes Christ's taking on humanity (cf. Heb 1:1-3; Heb 2:14-18). This reality is surely the most profound ever because it indicates that the Infinite became finite; the Eternal was conformed to time; the Invisible became visible; the supernatural One reduced Himself to the natural. In the incarnation, however, the Word did not cease to be God but became God in human flesh, i.e., undiminished deity in human form as a man (1Ti 3:16). dwelt. Meaning "to pitch a tabernacle," or "live in a tent," the term recalls to mind the OT tabernacle where God met with Israel before the temple was constructed (Exo 25:8). It was called the "tabernacle of meeting" (Exo 33:7; "tabernacle of witness" LXX) where "the Lord spoke to Moses face to face, as a man speaks to his friend" (Exo 33:11). In the NT, God chose to dwell among His people in a far more personal way through becoming a man. In the OT, when the tabernacle was completed, God's Shekinah presence filled the entire structure (Exo 40:34; cf. 1Ki 8:10). When the Word became flesh, the glorious presence of deity was embodied in Him (cf. Col 2:9). we beheld His glory. Although His deity may have been veiled in human flesh, glimpses exist in the Gospels of His divine majesty. The disciples saw glimpses of His glory on the Mount of Transfiguration (Mat 17:1-8). The reference to Christ's glory, however, was not only visible but also spiritual. They saw Him display the attributes or characteristics of God (grace, goodness, mercy, wisdom, truth, etc.; cf. Exo 33:18-23). the glory as of … Father. Jesus as God displayed the same essential glory as the Father. They are one in essential nature (cf. Joh 5:17-30; Joh 8:19; Joh 10:30). only begotten. The term "only begotten" is a mistranslation of the Greek word. The word does not come from the term meaning "beget" but instead has the idea of "the only beloved one." It, therefore, has the idea of singular uniqueness, of being beloved like no other. By this word, John emphasized the exclusive character of the relationship between the Father and the Son in the Godhead (cf. Joh 3:16, Joh 3:18; 1Jn 4:9). It does not connote origin but rather unique prominence; e.g., it was used of Isaac (Heb 11:17) who was Abraham's second son (Ishmael being the first; cf. Gen 16:15 with Gen 21:2-3). full of grace and truth. John probably had Exodus 33; 34 in mind. On that occasion, Moses requested that God display His glory to him. The Lord replied to Moses that He would make all His "goodness" pass before him, and then as He passed by, God declared "The Lord … merciful and gracious, longsuffering, and abounding in goodness and truth" (Exo 33:18-19; Exo 34:5-7). These attributes of God's glory emphasize the goodness of God's character, especially in relationship to salvation. Jesus, as Yahweh of the OT (Joh 8:58; "I AM"), displayed the same divine attributes when He tabernacled among men in the NT era (Col 2:9).
Bible Cross References
Psalm 85:9 Ezekiel 37:27 Luke 9:32 John 1:1 John 1:17 John 2:11 John 8:32 John 14:6 John 14:9 John 17:22 John 17:24 John 18:37 Galatians 4:4 Philippians 2:7 Hebrews 2:14 2 Peter 1:16 1 John 1:1 1 John 4:2 2 John 1:7 Revelation 19:13

Verse 15

Matthew Henry's Concise Bible Commentary
John the Baptist's testimony to Christ.
As to the order of time and entrance on his work, Christ came after John, but in every other way he was before him. The expression clearly shows that Jesus had existence before he appeared on earth as man. All fulness dwells in him, from which alone fallen sinners have, and shall receive, by faith, all that renders them wise, strong, holy, useful, and happy. Our receivings by Christ are all summed up in this one word, grace; we have received "even grace," a gift so great, so rich, so invaluable; the good will of God towards us, and the good work of God in us. The law of God is holy, just, and good; and we should make the proper use of it. But we cannot derive from it pardon, righteousness, or strength. It teaches us to adorn the doctrine of God our Saviour, but it cannot supply the place of that doctrine. As no mercy comes from God to sinners but through Jesus Christ, no man can come to the Father but by him; no man can know God, except as he is made known in the only begotten and beloved Son.
John Wesley's Bible Commentary
John cried - With joy and confidence; This is he of whom I said - John had said this before our Lord's baptism, although he then knew him not in person: he knew him first at his baptism, and afterward cried, This is he of whom I said. &c. He is preferred before me - in his office: for he was before me - in his nature.
John Calvin Bible Commentary
John testifieth. He now relates what was the preaching of John. By using the verbtestifieth(μαρτυρεῖ) in the present tense,he denotes a continued act, and certainly this doctrine must be continually in force, as if the voice of John were continually resounding in the ears of men. In the same manner he afterwards uses the wordcry, to intimate that the doctrine of John was in no degree obscure or ambiguous, and that he did not mutter among a few men,but openly, and with a loud voice, preached Christ. The first sentence is intended to convey the statement, that he was sent for the sake of Christ, and therefore that it would have been unreasonable that he should be exalted, while Christ was lying low.This is he of whom I spoke. By these words he means that his intention was, from the beginning, to make Christ known, and that this was the design of his public discourses; as, indeed, there was no other way in which he could discharge his office as ambassador than by calling his disciples to Christ.Who, coming after me. Though John the Baptist was older than Christ by a few months, yet he does not now speak of age; but as he had discharged the office of prophet for a short period before Christ appeared in public, so he makes himself the predecessor with respect to time. With respect, therefore, to public manifestation, Christcame afterJohn the Baptist.The words which follow might be literally rendered,he was made before me, for he was before me; but the meaning is, that Christ was justlypreferred toJohn,because he was more excellent. He therefore surrenders his office to Christ and — as the proverb runs — “delivers to him the torch,” or gives way to him as his successor. But as he arose later in the order of time, John reminds his hearers that this is no reason why he should not bepreferred tohimself, as his rank deserved. Thus, all who are superior to others, either in the gifts of God or in any degree of honor, must remain in their own rank, so as to be placed below Christ.
McArther Bible Commentary
John the Baptist's testimony corroborates John the apostle's statement regarding the eternality of the Incarnate Word (cf. Joh 1:14).
Bible Cross References
Matthew 3:11 John 1:7 John 1:27 John 1:30 John 5:33

Verse 16

Matthew Henry's Concise Bible Commentary
John the Baptist's testimony to Christ.
As to the order of time and entrance on his work, Christ came after John, but in every other way he was before him. The expression clearly shows that Jesus had existence before he appeared on earth as man. All fulness dwells in him, from which alone fallen sinners have, and shall receive, by faith, all that renders them wise, strong, holy, useful, and happy. Our receivings by Christ are all summed up in this one word, grace; we have received "even grace," a gift so great, so rich, so invaluable; the good will of God towards us, and the good work of God in us. The law of God is holy, just, and good; and we should make the proper use of it. But we cannot derive from it pardon, righteousness, or strength. It teaches us to adorn the doctrine of God our Saviour, but it cannot supply the place of that doctrine. As no mercy comes from God to sinners but through Jesus Christ, no man can come to the Father but by him; no man can know God, except as he is made known in the only begotten and beloved Son.
EGW SDA Bible Commentary
. See EGW on Colossians 2:9, 10.
John Wesley's Bible Commentary
And - Here the apostle confirms the Baptist's words: as if he had said, He is indeed preferred before thee: so we have experienced: We all - That believe: have received - All that we enjoy out of his fulness: and in the particular, grace upon grace - One blessing upon another, immeasurable grace and love.
John Calvin Bible Commentary
And out of his fullness. He begins now to preach about the office of Christ, that it contains within itself an abundance of all blessings, so that no part of salvation must be sought anywhere else. True, indeed, the fountain of life, righteousness, virtue, and wisdom, is with God, but to us it is a hidden and inaccessible fountain. But an abundance of those things is exhibited to us in Christ, that we may be permitted to have recourse to him; for he is ready to flow to us, provided that we open up a channel by faith. He declares in general, that out of Christ we ought not to seek any thing good, though this sentence consists of several clauses. First, he shows that we are all utterly destitute and empty of spiritual blessings; for the abundance which exists in Christ is intended to supply our deficiency, to relieve our poverty, to satisfy our hunger and thirst. Secondly, he warns us that, as soon as we have departed from Christ, it is ill vain for us to seek a single drop of happiness, because God hath determined that whatever is good shall reside in him alone. Accordingly, we shall find angels and men to be dry, heaven to be empty, the earth to be unproductive, and, in short, all things to be of no value, if we wish to be partakers of the gifts of God in any other way than through Christ. Thirdly, he assures us that we shall have no reason to fear the want of any thing, provided that we draw from thefullnessof Christ, which is in every respect; so complete, that we shall experience it to be a truly inexhaustible fountain; and John classes himself with the rest, not for the sake of modesty, but to make it more evident that no man whatever is excepted.It is indeed uncertain whether he speaks generally of the whole human race, or means only those who, subsequently to the manifestation of Christ in the flesh, have been made more fully partakers of his blessings. All the godly, no doubt, who lived under the law, drew out of the same fullness; but as John immediately afterwards distinguishes between different periods, it is more probable that here he especially recommends that rich abundance of blessings which Christ displayed at his coming. For we know that under the Law the gifts of God were more sparingly tasted, but that when Christ was manifested in flesh, they were poured out, as it were, with a full hand, even to satiety. Not that any of us has obtained a greater abundance of the grace of the Spirit than Abraham did, but I speak of God’s ordinary dispensation, and of the way and manner of dispensing. John the Baptist, that he may the more freely invite his disciples to come to Christ, declares that in him is laid up for all an abundance of the blessings of which they are destitute. And yet if any one choose to extend the meaning farther, there will be no absurdity in doing so; or rather, it will agree well with the strain of the discourse, that all the fathers, from the beginning of the world, drew from Christ all the gifts which they possessed; for thoughthe law was given by Moses, yet they did not obtain grace by it. But I have already stated what appears to me to be the preferable view; namely, that John here compares us with the fathers, so as to magnify, by means of that comparison, what has been given to us.And, grace for grace. In what manner Augustine explains this passage is well known - that all the blessings which God bestows upon us from time to time, and at length life everlasting, are not granted as the reward due to our merits, but that it proceeds from pure liberality that God thus rewards formergrace, and crowns his own gifts in us. This is piously and judiciously said, but has nothing to do with the present passage. The meaning would be more simple if you were to take the wordfor(ἀντὶ) comparatively, as meaning, that whatever graces God bestows on us, proceed equally from the same source. It might also be taken as pointing out the final cause, that we now receivegrace, that God may one day fulfill the work of our salvation, which will be the fulfillment ofgrace. For my own part, I agree with the opinion of those who say that we are watered with thegraceswhich were poured out on Christ; for what we receive from Christ he does not bestow upon us as being God, but the Father communicated to him what would flow to us as through a channel. This is the anointing with which he was anointed, that he might anoint us all along with him. Hence, too, he is called Christ, (the Anointed,) and we are called Christians.
McArther Bible Commentary
grace for grace. This phrase emphasizes the superabundance of grace that has been displayed by God toward mankind, especially believers (Eph 1:5-8; Eph 2:7).
Bible Cross References
Psalm 84:7 Ephesians 1:23 Ephesians 3:19 Ephesians 4:13 Colossians 1:19 Colossians 2:9

Verse 17

Matthew Henry's Concise Bible Commentary
John the Baptist's testimony to Christ.
As to the order of time and entrance on his work, Christ came after John, but in every other way he was before him. The expression clearly shows that Jesus had existence before he appeared on earth as man. All fulness dwells in him, from which alone fallen sinners have, and shall receive, by faith, all that renders them wise, strong, holy, useful, and happy. Our receivings by Christ are all summed up in this one word, grace; we have received "even grace," a gift so great, so rich, so invaluable; the good will of God towards us, and the good work of God in us. The law of God is holy, just, and good; and we should make the proper use of it. But we cannot derive from it pardon, righteousness, or strength. It teaches us to adorn the doctrine of God our Saviour, but it cannot supply the place of that doctrine. As no mercy comes from God to sinners but through Jesus Christ, no man can come to the Father but by him; no man can know God, except as he is made known in the only begotten and beloved Son.
John Wesley's Bible Commentary
The law - Working wrath and containing shadows: was given - No philosopher, poet, or orator, ever chose his words so accurately as St. John. The law, saith he, was given by Moses: grace was by Jesus Christ. Observe the reason for placing each word thus: The law of Moses was not his own. The grace of Christ was. His grace was opposite to the wrath, his truth to the shadowy ceremonies of the law. Jesus - St. John having once mentioned the incarnation { (John 1:14) ,) no more uses that name, the Word, in all his book.
John Calvin Bible Commentary
the shadowswere inthe law, butthe bodyisin Christ, (Colossians 2:17.)And yet it must not be supposed that anything was exhibited by the Lawin a manner fitted to deceive; forChristis the soul which gives life to that which would otherwise have been dead underthe law. But here a totally different question meets us, namely, whatthe lawcould do by itself and without Christ; and the Evangelist maintains that nothing permanently valuable is found in it until we come to Christ. Thistruthconsists in our obtaining through Christ thatgracewhichthe lawcould not at all bestow; and therefore I take the wordgracein a general sense, as denoting both the unconditional forgiveness of sins, and the renewal of the heart. For while the Evangelist points out briefly the distinction between the Old and New Testaments,(which is more fully described inJeremiah 31:31,) he includes in this word all that relates to spiritual righteousness. Now this righteousness consists of two parts; first, that God is reconciled to us by freegrace, in not imputing to us our sins; and, secondly, that he has engraven hislawin our hearts, and, by his Spirit, renews men within to obedience to it; from which it is evident thatthe Lawis incorrectly and falsely expounded, if there are any whose attention it fixes on itself, or whom it hinders from coming toChrist
McArther Bible Commentary
Corroborating the truth of verse Joh 1:14, these verses draw a closing contrast to the prologue. The law, given by Moses, was not a display of God's grace but God's demand for holiness. God designed the law as a means to demonstrate the unrighteousness of man in order to show the need for a Savior, Jesus Christ (Rom 3:19-20; Gal 3:10-14, Gal 3:21-26). Furthermore, the law revealed only a part of truth and was preparatory in nature. The reality or full truth toward which the law pointed came through the person of Jesus Christ.
Bible Cross References
John 1:14 John 7:19 John 8:32 John 14:6 John 18:37 Romans 5:21 Romans 6:14

Verse 18

Matthew Henry's Concise Bible Commentary
John the Baptist's testimony to Christ.
As to the order of time and entrance on his work, Christ came after John, but in every other way he was before him. The expression clearly shows that Jesus had existence before he appeared on earth as man. All fulness dwells in him, from which alone fallen sinners have, and shall receive, by faith, all that renders them wise, strong, holy, useful, and happy. Our receivings by Christ are all summed up in this one word, grace; we have received "even grace," a gift so great, so rich, so invaluable; the good will of God towards us, and the good work of God in us. The law of God is holy, just, and good; and we should make the proper use of it. But we cannot derive from it pardon, righteousness, or strength. It teaches us to adorn the doctrine of God our Saviour, but it cannot supply the place of that doctrine. As no mercy comes from God to sinners but through Jesus Christ, no man can come to the Father but by him; no man can know God, except as he is made known in the only begotten and beloved Son.
EGW SDA Bible Commentary
Manifestation of the Father
—What speech is to thought, so is Christ to the invisible Father. He is the manifestation of the Father, and is called the Word of God. God sent His Son into the world, His divinity clothed with humanity, that man might bear the image of the invisible God. He made known in His words, His character, His power and majesty, the nature and attributes of God. Divinity flashed through humanity in softening, subduing light. He was the embodiment of the law of God, which is the transcript of His character (Manuscript 77, 1899).
John Wesley's Bible Commentary
No man hath seen God - With bodily eyes: yet believers see him with the eye of faith. Who is in the bosom of the Father - The expression denotes the highest unity, and the most intimate knowledge.
John Calvin Bible Commentary
thou shalt not be able to see my face, only thou shalt see my back, (Exodus 33:23;)by which metaphor he shows that the time for a full and clear revelation had not yet come. It must also be observed that, when the fathers wished to behold God, they always turned their eyes towards Christ. I do not only mean that they beheld God in his eternal Speech, but also that they attended, with their whole mind and with their whole heart, to the promised manifestation of Christ. For this reason we shall find that Christ afterwards said,Abraham saw my day, (John 8:56;) and that which is subordinate is not contradictory. It is therefore a fixed principle, that God, who was formerly invisible, hath now made himself visible in Christ.When he says that the Son was in the bosom of the Father, the metaphor is borrowed from men, who are said to receive into theirbosomthose to whom they communicate all their secrets. The breast is the seat of counsel. He therefore shows that the Son was acquainted with the most hidden secrets of his Father, in order to inform us that we have the breast of God, as it were, laid open to us in the Gospel.
McArther Bible Commentary
who is in the bosom of the Father. This term denotes the mutual intimacy, love and knowledge existing in the Godhead (Joh 13:23; Luk 16:22-23). declared. Theologians derived the term "exegesis" or "to interpret" from this word. John meant that all that Jesus is and does interprets and explains who God is and what He does (Joh 14:8-10).
Bible Cross References
Exodus 24:10 Exodus 33:20 Exodus 33:23 Luke 16:22 John 3:11 John 3:16 John 3:18 John 6:46 John 13:23 2 Corinthians 4:4 Colossians 1:15 1 Timothy 6:16 1 John 4:9 1 John 4:12 1 John 5:20

Verse 19

Matthew Henry's Concise Bible Commentary
John's public testimony concerning Christ.
John disowns himself to be the Christ, who was now expected and waited for. He came in the spirit and power of Elias, but he was not the person of Elias. John was not that Prophet whom Moses said the Lord would raise up to them of their brethren, like unto him. He was not such a prophet as they expected, who would rescue them from the Romans. He gave such an account of himself, as might excite and awaken them to hearken to him. He baptized the people with water as a profession of repentance, and as an outward sign of the spiritual blessings to be conferred on them by the Messiah, who was in the midst of them, though they knew him not, and to whom he was unworthy to render the meanest service.
EGW SDA Bible Commentary
. See EGW on Luke 1:76, 77.
John Wesley's Bible Commentary
The Jews - Probably the great council sent.
John Calvin Bible Commentary
And this is the testimony. Hitherto the Evangelist has related the preaching of John about Christ; he now comes down to a more illustrious testimony, which was delivered to the ambassadors ofthe Priests, that they might convey it to Jerusalem. He says, therefore, that John openly confessed for what purpose he was sent by God. The first inquiry here is, for what purposethe Priestsput questions to him. It is generally believed that, out of hatred to Christ, they gave to John an honor which did not belong to him; but this could not be the reason, for Christ was not yet known to them. Others say that they were better pleased with John, because he was of the lineage and order of the priesthood; but neither do I think that this is probable; for since they expected fromChristall prosperity, why did they voluntarily contrive a falseChrist? I think, therefore, that there was another reason that induced them. It was now a long time since they had the Prophets; John came suddenly and contrary to expectation; and the minds of all were aroused to expect the Messiah. Besides, all entertained the belief that the coining of the Messiah was at hand.That they may not appear to be careless about their duty, if they neglect or disguise a matter of so great importance, they ask John,Who art thou? At first, therefore, they did not act from malice, but, on the contrary, actuated by the desire of redemption, they wish to know if John be the Christ, because he begins to change the order which had been customary in the Church. And yet I do not deny that ambition, and a wish to retain their authority, had some influence over them; but nothing certainly was farther from their intention than to transfer the honor of Christ to another. Nor is their conduct in this matter inconsistent with the office which they sustain; for since they held the government of the Church of God, it was their duty to take care that no one rashly obtruded himself, that no founder of a new sect should arise, that the unity of faith should not be broken in the Church, and that none should introduce new and foreign ceremonies. It is evident, therefore, that a report about John was widely spread and aroused the minds of all; and this was arranged by the wonderful Providence of God, that thistestimonymight be more strikingly complete.
McArther Bible Commentary
In these verses, John presented the first of many witnesses to prove that Jesus is the Messiah and Son of God, thus reinforcing his main theme (Joh 20:30-31). The testimony of John the Baptist was given on three different days to three different groups (cf. Joh 1:29, Joh 1:35-36). Each time, he spoke of Christ in a different way and emphasized distinct aspects regarding Him. The events in these verses took place in A.D. 26/27, just a few months after John's baptism of Jesus (cf. Mat 3:13-17; Luk 3:21-22).
Bible Cross References
John 1:7 John 2:18 John 2:20 John 5:10 John 5:15 John 5:16 John 5:18 John 6:41 John 6:52 John 7:1 John 7:11 John 7:15 John 8:22 John 8:48 John 8:52 John 8:57 John 10:24 John 10:31 John 11:19 1 John 1:5

Verse 20

Matthew Henry's Concise Bible Commentary
John's public testimony concerning Christ.
John disowns himself to be the Christ, who was now expected and waited for. He came in the spirit and power of Elias, but he was not the person of Elias. John was not that Prophet whom Moses said the Lord would raise up to them of their brethren, like unto him. He was not such a prophet as they expected, who would rescue them from the Romans. He gave such an account of himself, as might excite and awaken them to hearken to him. He baptized the people with water as a profession of repentance, and as an outward sign of the spiritual blessings to be conferred on them by the Messiah, who was in the midst of them, though they knew him not, and to whom he was unworthy to render the meanest service.
EGW SDA Bible Commentary
. See EGW on Luke 1:76, 77.
John Wesley's Bible Commentary
I am not the Christ - For many supposed he was.
John Calvin Bible Commentary
And he confessed, and denied not. That is,he confessedopenly, and without any ambiguity or hypocrisy. The wordconfess, in the first instance, means generally, that he stated the fact as it really was. In the second instance, it is repeated in order to express the form of the confession. He replied expressly,that he was not the Christ
McArther Bible Commentary
"I am not the Christ." Some thought that John was the Messiah (Luk 3:15-17). Christ. The term "Christ" is the Greek equivalent of the Hebrew term for "Messiah."
Bible Cross References
Luke 3:15 John 1:8 John 3:28 Acts 13:25

Verse 21

Matthew Henry's Concise Bible Commentary
John's public testimony concerning Christ.
John disowns himself to be the Christ, who was now expected and waited for. He came in the spirit and power of Elias, but he was not the person of Elias. John was not that Prophet whom Moses said the Lord would raise up to them of their brethren, like unto him. He was not such a prophet as they expected, who would rescue them from the Romans. He gave such an account of himself, as might excite and awaken them to hearken to him. He baptized the people with water as a profession of repentance, and as an outward sign of the spiritual blessings to be conferred on them by the Messiah, who was in the midst of them, though they knew him not, and to whom he was unworthy to render the meanest service.
EGW SDA Bible Commentary
. See EGW on Luke 1:76, 77.
John Wesley's Bible Commentary
Art thou Elijah? - He was not that Elijah (the Tishbite) of whom they spoke. Art thou the prophet - Of whom Moses speaks, (Deuteronomy 18:15) .
John Calvin Bible Commentary
Art thou Elijah?Why do they nameElijahrather than Moses? It was because they learned from the prediction ofMalachi 4:2, 5, that when the Messiah,the Sun of Righteousness, should arise,Elijahwould be the morning star to announce his approach. But the question is founded on a false opinion which they had long held; for, holding the opinion that the soul of a man departs out of one body into another, when the Prophet Malachi announced thatElijahwould be sent, they imagined that the sameElijah, who lived under the reign of king Ahab, (1 Kings 17:1,) was to come. It is therefore a just and true reply which John makes, thathe is not Elijah; for he speaks according to the opinion which they attached to the words; but Christ, giving the true interpretation of the Prophet, affirms thatJohn isElijah, (Matthew 11:14;Mark 9:13.)Art thou a Prophet? Erasmus gives an inaccurate explanation of these words by limiting them to Christ; for the addition of the article (ὁ προφήτης,the prophet) carries no emphasis in this passage; and the messengers afterwards declare plainly enough, that they meant a differentprophetfrom Christ; for they sum up the whole: by saying, (verse 25,) if thou art neither the Christ, nor Elijah, nor a Prophet. Thus we see that they intended to point out different persons. Others think that they inquired if he was one of the ancientprophets; but neither do I approve of that exposition. Rather do they by this term point out the office of John, and ask if God had appointed him to bea prophet. When he replies,I am not, he does not for the sake of modesty tell a lie, but honestly and sincerely detaches himself from the company of theprophets. And yet this reply is not inconsistent with the honorable attestation which Christ gives him. Christ bestows on John the designation ofprophet, and even adds that he ismore than a prophet, (Matthew 11:9;) but by these words he does nothing more than demand credit and authority for his doctrine, and at the same time describes, in lofty terms, the excellence of the office which had been conferred on him. But in this passage John has a different object in view, which is, to show that he has no special message, as was usually the case with theprophets, but that he was merely appointed to be the herald of Christ.This will be made still more clear by a comparison. All ambassadors — even those who are not sent on matters of great importance — obtain the name and authority of ambassadors, because they hold special commissions. Such were all the Prophets who, having been enjoined to deliver certain predictions, discharged the prophetic office. But if some weighty matter come to be transacted, and if two ambassadors are sent, one of whom announces the speedy arrival of another who possesses full power to transact the whole matter, and if this latter has received injunctions to bring it to a conclusion, will not the former embassy be reckoned a part and appendage of the latter, which is the principal? Such was the case with John the Baptist, to whom God had given no other injunction than to prepare the Jews for listening to Christ, and becoming his disciples. That this is the meaning, will still more fully appear from the context; for we must investigate the opposite clause, which immediately follows.I am not a prophet, says he, buta voice crying in the wilderness. The distinction lies in this, thatthe voice crying, that a way may be prepared for the Lord, is not aprophet, but merely a subordinate minister, so to speak; and his doctrine is only a sort of preparation for listening to another Teacher. In this way John, though he is more excellent than all the prophets, still isnot a prophet
McArther Bible Commentary
Are you Elijah? Mal 4:5 (see note there) promises that the prophet Elijah will return before Messiah establishes His earthly kingdom. "If John was the forerunner of Messiah, was he Elijah?" they asked. The angel announcing John's birth said that John would go before Jesus "in the spirit and power of Elijah" (Luk 1:17), thus indicating that someone other than literal Elijah could fulfill the prophecy. God sent John who was like Elijah, i.e., one who had the same type of ministry, the same power and similar personality (2Ki 1:8; cf. Mat 3:4). If they had received Jesus as Messiah, John would have fulfilled that prophecy (see notes on Mat 11:14; Mar 9:13; Luk 1:17; Rev 11:5-6). Are you the Prophet? This is a reference to Deu 18:15-18 which predicted God would raise up a great prophet like Moses who would function as His voice. While some in John's time interpreted this prophecy as referring to another forerunner of Messiah, the NT (Act 3:22-23; Act 7:37) applies the passage to Jesus.
Bible Cross References
Deuteronomy 18:15 Deuteronomy 18:18 Malachi 4:5 Matthew 11:14 Matthew 16:14 Matthew 21:11 John 1:22 John 1:25 John 6:14 John 7:40

Verse 22

Matthew Henry's Concise Bible Commentary
John's public testimony concerning Christ.
John disowns himself to be the Christ, who was now expected and waited for. He came in the spirit and power of Elias, but he was not the person of Elias. John was not that Prophet whom Moses said the Lord would raise up to them of their brethren, like unto him. He was not such a prophet as they expected, who would rescue them from the Romans. He gave such an account of himself, as might excite and awaken them to hearken to him. He baptized the people with water as a profession of repentance, and as an outward sign of the spiritual blessings to be conferred on them by the Messiah, who was in the midst of them, though they knew him not, and to whom he was unworthy to render the meanest service.
EGW SDA Bible Commentary
. See EGW on Luke 1:76, 77.
Bible Cross References
John 1:21 John 1:23

Verse 23

Matthew Henry's Concise Bible Commentary
John's public testimony concerning Christ.
John disowns himself to be the Christ, who was now expected and waited for. He came in the spirit and power of Elias, but he was not the person of Elias. John was not that Prophet whom Moses said the Lord would raise up to them of their brethren, like unto him. He was not such a prophet as they expected, who would rescue them from the Romans. He gave such an account of himself, as might excite and awaken them to hearken to him. He baptized the people with water as a profession of repentance, and as an outward sign of the spiritual blessings to be conferred on them by the Messiah, who was in the midst of them, though they knew him not, and to whom he was unworthy to render the meanest service.
EGW SDA Bible Commentary
. See EGW on Luke 1:76, 77.
John Wesley's Bible Commentary
He said - I am that forerunner of Christ of whom Isaiah speaks. I am the voice - As if he had said, Far from being Christ, or even Elijah, I am nothing but a voice: a sound that so soon as it has expressed the thought of which it is the sign, dies into air, and is known no more. (Isaiah 40:3) .
John Calvin Bible Commentary
The voice of him who crieth. As he would have been chargeable with rashness in undertaking the office of teaching, if he had not received a commission, he shows what was the duty which he had to perform, and proves it by a quotation from the ProphetIsaiah 60:3. Hence it follows that he does nothing but what God commanded him to do.Isaiahdoes not, indeed, speak there of John alone, but, promising the restoration of the Church, he predicts that there will yet be heard joyful voices, commanding toprepare the way for the Lord. Though he points out the coming of God, when he brought back the people from their captivity in Babylon, yet the true accomplishment was the manifestation of Christ in flesh. Among the heralds who announced that the Lord was at hand, John held the chief place.To enter into ingenious inquiries, as some have done, into the meaning of the word Voice, would be frivolous. John is calleda Voice, because he was enjoined to cry. It is in a figurative sense, undoubtedly, that Isaiah gives the name wilderness to the miserable desolation of the Church, which seemed to preclude the return of the people; as if he had said, that a passage would indeed be opened up for the captive people, but that the Lord would find a road through regions in which there was no road. But that visiblewilderness, in which John preached, was a figure or image of the awful desolation which took away all hope of deliverance. If this comparison be considered, it will be easily seen that no torture has been given to the words of the prophet in this application of them; for God arranged everything in such a manner, as to place before the eyes of his people, who were overwhelmed with their calamities, a mirror of this prediction.
McArther Bible Commentary
John quoted and applied Isa 40:3 to himself (cf. Mat 3:3; Mar 1:3; Luk 3:4). In the original context of Isa 40:3, the prophet heard a voice calling for the leveling of a path through the eastern desert so that the God of Israel could lead His people home from Babylonian exile. This call was a prophetic picture that foreshadowed the final and greatest return of Israel to their God from spiritual darkness and alienation through the spiritual redemption accomplished by the Messiah (cf. Rom 11:25-27). In humility, John compared himself to a voice rather than a person, thus focusing the attention exclusively upon Christ (cf. Luk 17:10).
Bible Cross References
Isaiah 40:3 Matthew 3:3 Mark 1:3 Luke 3:4 John 1:22 John 1:24 John 3:28

Verse 24

Matthew Henry's Concise Bible Commentary
John's public testimony concerning Christ.
John disowns himself to be the Christ, who was now expected and waited for. He came in the spirit and power of Elias, but he was not the person of Elias. John was not that Prophet whom Moses said the Lord would raise up to them of their brethren, like unto him. He was not such a prophet as they expected, who would rescue them from the Romans. He gave such an account of himself, as might excite and awaken them to hearken to him. He baptized the people with water as a profession of repentance, and as an outward sign of the spiritual blessings to be conferred on them by the Messiah, who was in the midst of them, though they knew him not, and to whom he was unworthy to render the meanest service.
John Wesley's Bible Commentary
They who were sent were of the Pharisees - Who were peculiarly tenacious of old customs, and jealous of any innovation (except those brought in by their own scribes) unless the innovator had unquestionable proofs of Divine authority.
John Calvin Bible Commentary
Were of the Pharisees. He says that they werePharisees, who at that time held the highest rank in the Church; and he says so in order to inform us, that they were not some contemptible persons of the order of the Levites, but men clothed with authority. This is the reason why they raise a question about hisbaptism. Ordinary ministers would have been satisfied with any kind of answer; but those men, because they cannot draw from John what they desired, accuse him of rashness for venturing to introduce a new religious observance.
Bible Cross References
John 1:23 John 1:25

Verse 25

Matthew Henry's Concise Bible Commentary
John's public testimony concerning Christ.
John disowns himself to be the Christ, who was now expected and waited for. He came in the spirit and power of Elias, but he was not the person of Elias. John was not that Prophet whom Moses said the Lord would raise up to them of their brethren, like unto him. He was not such a prophet as they expected, who would rescue them from the Romans. He gave such an account of himself, as might excite and awaken them to hearken to him. He baptized the people with water as a profession of repentance, and as an outward sign of the spiritual blessings to be conferred on them by the Messiah, who was in the midst of them, though they knew him not, and to whom he was unworthy to render the meanest service.
John Wesley's Bible Commentary
They asked him, Why baptizest thou then? - Without any commission from the sanhedrim? And not only heathens (who were always baptized before they were admitted to circumcision) but Jews also?
John Calvin Bible Commentary
Why then dost thou baptize? By laying down those three degrees, they appear to form a very conclusive argument: if thou art not the Christ, nor Elijah, nor a prophet; for it does not belong to every man to institute the practice ofbaptism. TheMessiahwas to be one who possessed all authority.OfElijahwho was to come, they had formed this opinion, that he would commence the restoration both of the royal authority and of the Church. Theprophetsof God, they readily grant, have a right to discharge the office committed to them. They conclude, therefore, that for John tobaptizeis an unlawful novelty, since he has received from God no public station. But they are wrong in not acknowledging him to be thatElijahwho is mentioned byMalachi 4:5; though he denies that he is thatElijahof whom they foolishly dreamed.
McArther Bible Commentary
baptize. Since John had identified himself as a mere voice (Joh 1:24), the question arose as to his authority for baptizing. The OT associated the coming of Messiah with repentance and spiritual cleansing (Ezek. 36; 37; Zec 13:1). John focused attention on his position as forerunner of Messiah, who used traditional proselyte baptism as a symbol of the need to recognize those Jews who were outside God's saving covenant like Gentiles. They too needed spiritual cleansing and preparation (repentance; Mat 3:11; Mar 1:4; Luk 3:7-8) for Messiah's advent. See notes on Mat 3:6, Mat 3:11, Mat 3:16, 17 for an explanation of the significance of John's baptism.
Bible Cross References
Deuteronomy 18:15 Deuteronomy 18:18 Matthew 3:6 Matthew 21:11 John 1:21 John 1:24

Verse 26

Matthew Henry's Concise Bible Commentary
John's public testimony concerning Christ.
John disowns himself to be the Christ, who was now expected and waited for. He came in the spirit and power of Elias, but he was not the person of Elias. John was not that Prophet whom Moses said the Lord would raise up to them of their brethren, like unto him. He was not such a prophet as they expected, who would rescue them from the Romans. He gave such an account of himself, as might excite and awaken them to hearken to him. He baptized the people with water as a profession of repentance, and as an outward sign of the spiritual blessings to be conferred on them by the Messiah, who was in the midst of them, though they knew him not, and to whom he was unworthy to render the meanest service.
EGW SDA Bible Commentary
. See EGW on Luke 3:15, 16.
John Wesley's Bible Commentary
John answered, I baptize - To prepare for the Messiah; and indeed to show that Jews, as well as Gentiles, must be proselytes to Christ, and that these as well as those stand in need of being washed from their sins.
John Calvin Bible Commentary
are in-grafted into the body of Christ, that our old man is crucified, and that we rise again to newness of life, (Romans 6:4, 5, 6;)and, in those cases, Scripture joins the power of Christ with the ministry of man; as, indeed, man is nothing else than the hand of Christ. Such modes of expression show, not what man can of himself accomplish, but what Christ performs by man, and by the sign, as his instruments. But as there is a strong tendency to fall into superstition, and as men, through the pride which is natural to them, take from God the honor due to him, and basely appropriate it to themselves; so Scripture, in order to restrain this blasphemous arrogance, sometimes distinguishes ministers from Christ, as in this passage, that we may learn that ministers are nothing and can do nothing. One standeth in the midst of you. He indirectly charges them with stupidity, in not knowing Christ, to whom their minds ought to have been earnestly directed; and he always insists earnestly on this point, that nothing can be known about his ministry, until men have come to him who is the Author of it. When he says that Christ standeth in the midst of, them, it is that he may excite their desire and their exertion to know him. The amount of what he says is, that he wishes to place himself as low as possible, lest any degree of honor improperly bestowed on him might obscure the excellence of Christ. It is probable that he had these sentences frequently in his mouth, when he saw himself immoderately extolled by the perverse opinions of men.
Bible Cross References
Matthew 3:6 Matthew 3:11 Mark 1:8 Luke 3:16 Acts 1:5 Acts 19:4

Verse 27

Matthew Henry's Concise Bible Commentary
John's public testimony concerning Christ.
John disowns himself to be the Christ, who was now expected and waited for. He came in the spirit and power of Elias, but he was not the person of Elias. John was not that Prophet whom Moses said the Lord would raise up to them of their brethren, like unto him. He was not such a prophet as they expected, who would rescue them from the Romans. He gave such an account of himself, as might excite and awaken them to hearken to him. He baptized the people with water as a profession of repentance, and as an outward sign of the spiritual blessings to be conferred on them by the Messiah, who was in the midst of them, though they knew him not, and to whom he was unworthy to render the meanest service.
EGW SDA Bible Commentary
. See EGW on Luke 3:15, 16.
John Calvin Bible Commentary
Who coming after me. Here he says two things; first, that Christ was behind him in the order of time; but, secondly, that he was far before him in rank and dignity, because the rather preferred him to all. Soon after he will add a third statement, that Christ was preferred to all others, because he is in reality more exalted than all others.
McArther Bible Commentary
John the Baptist's words here continue a theme of the preeminence of Messiah begun in the prologue (Joh 1:6-8, Joh 1:15) and demonstrate extraordinary humility. Each time John had opportunity to focus on himself in these encounters, he instead shifted the focus onto Messiah. John went so far as to state that he, unlike a slave that was required to remove his master's shoes, was not even worthy of performing this action in relationship to Messiah.
Bible Cross References
Genesis 14:23 Matthew 3:11 Mark 1:7 Luke 3:16 John 1:15 John 1:30 John 10:41 Acts 13:25 Acts 19:4

Verse 28

Matthew Henry's Concise Bible Commentary
John's public testimony concerning Christ.
John disowns himself to be the Christ, who was now expected and waited for. He came in the spirit and power of Elias, but he was not the person of Elias. John was not that Prophet whom Moses said the Lord would raise up to them of their brethren, like unto him. He was not such a prophet as they expected, who would rescue them from the Romans. He gave such an account of himself, as might excite and awaken them to hearken to him. He baptized the people with water as a profession of repentance, and as an outward sign of the spiritual blessings to be conferred on them by the Messiah, who was in the midst of them, though they knew him not, and to whom he was unworthy to render the meanest service.
John Wesley's Bible Commentary
Where John was baptizing - That is, used to baptize.
John Calvin Bible Commentary
These things were done in Bethabara. The place is mentioned, not only to authenticate the narrative, but also to inform us that this answer was given amidst a numerous assembly of people; for there were many who flocked to John’s baptism, and this was his ordinary place for baptizing. It is likewise supposed by some to be a passage across Jordan, and, from this circumstance, they derive the name, for they interpret itthe house of passage; unless, perhaps, some may prefer the opinion of those who refer to the memorablepassageof the people, (Joshua 3:13,) when God opened up a way for them in the midst of the waters, under the direction of Joshua. Others say that it ought rather to be readBetharaba. Instead ofBethabara, some have inserted here the nameBethany, but this is a mistake; for we shall afterwards see how nearBethanywas to Jerusalem. The situation ofBethabara, as laid down by those who have described the country, agrees best with the words of the Evangelist; though I have no wish to dispute about the pronunciation of the word.
McArther Bible Commentary
Bethabara. This word has been substituted for "Bethany" which is in the original text because some feel that John incorrectly identified Bethany as the place of these events. The better solution is that two Bethanys existed, i.e., one near Jerusalem where Mary, Martha, and Lazarus lived (Joh 11:1) and one "beyond the Jordan" near the region of Galilee. Since John took great pains to identify the other Bethany's close proximity to Jerusalem, he most likely was referring here to that other town with the same name.
Bible Cross References
John 1:43 John 3:26 John 10:40

Verse 29

Matthew Henry's Concise Bible Commentary
Other testimonies of John concerning Christ.
John saw Jesus coming to him, and pointed him out as the Lamb of God. The paschal lamb, in the shedding and sprinkling of its blood, the roasting and eating of its flesh, and all the other circumstances of the ordinance, represented the salvation of sinners by faith in Christ. And the lambs sacrificed every morning and evening, can only refer to Christ slain as a sacrifice to redeem us to God by his blood. John came as a preacher of repentance, yet he told his followers that they were to look for the pardon of their sins to Jesus only, and to his death. It agrees with God's glory to pardon all who depend on the atoning sacrifice of Christ. He takes away the sin of the world; purchases pardon for all that repent and believe the gospel. This encourages our faith; if Christ takes away the sin of the world, then why not my sin? He bore sin for us, and so bears it from us. God could have taken away sin, by taking away the sinner, as he took away the sin of the old world; but here is a way of doing away sin, yet sparing the sinner, by making his Son sin, that is, a sin-offering, for us. See Jesus taking away sin, and let that cause hatred of sin, and resolutions against it. Let us not hold that fast, which the Lamb of God came to take away. To confirm his testimony concerning Christ, John declares the appearance at his baptism, in which God himself bore witness to him. He saw and bare record that he is the Son of God. This is the end and object of John's testimony, that Jesus was the promised Messiah. John took every opportunity that offered to lead people to Christ.
EGW SDA Bible Commentary
(Leviticus 14:4-8; Revelation 7:14; see EGW on John 12:32). Washing and Ironing Time
—Remember that just as you are in your family, so will you be in the church. Just as you treat your children, so will you treat Christ. If you cherish an un-Christlike spirit, you are dishonoring God.... Position does not make the man. It is Christ formed within that makes a man worthy of receiving the crown of life, that fadeth not away....This is our washing and ironing time—the time when we are to cleanse our robes of character in the blood of the Lamb. John says, “Behold the Lamb of God, which taketh away the sin of the world.” ... Shall we not let Him take them away? Shall we not let our sins go (The General Conference Bulletin, April 6, 1903, p. 89)?
John Wesley's Bible Commentary
He seeth Jesus coming and saith, Behold the Lamb - Innocent; to be offered up; prophesied of by Isaiah, (Isaiah 53:7) , typified by the paschal lamb, and by the daily sacrifice: The Lamb of God - Whom God gave, approves, accepts of; who taketh away - Atoneth for; the sin - That is, all the sins: of the world - Of all mankind. Sin and the world are of equal extent.
John Calvin Bible Commentary
the chastisement of our peace was laid on him, (Isaiah 53:5;)or that he blots outsins. But as the latter statement depends on the former, I gladly embrace both; namely, that Christ, by bearing our sins,takes them away. Although, therefore, sin continually dwells in us, yet there is none in the judgment of God, because when it has been annulled by the grace of Christ, it is not imputed to us. Nor do I dislike the remark of Chrysostom, that the verb in the present tense —ὁ αἴρων,who taketh away, denotes a continued act; for the satisfaction which Christ once made is always in full vigor. But he does not merely teach us that Christtakes away sin, but points out also the method, namely, that he hath reconciled the Father to us by means of his death; for this is what he means by the wordLamb. Let us therefore learn that we become reconciled to God by the grace of Christ, if we go straight to his death, and when we believe that he who was nailed to the cross is the only propitiatory sacrifice, by which all our guilt is removed.
McArther Bible Commentary
This portion deals with John's witness to a second group of Jews on the second day (see Joh 1:19-28 for the first group and day) regarding Jesus. This section forms something of a bridge. It continues the theme of John the Baptist's witness but also introduces a lengthy list of titles applied to Jesus: Lamb of God (Joh 1:29, Joh 1:36), Rabbi (Joh 1:38, Joh 1:49), Messiah/Christ (Joh 1:41), Son of God (Joh 1:34, Joh 1:49), King of Israel (Joh 1:49), Son of Man (Joh 1:51), and "Him of whom Moses in the law, and also the prophets, wrote" (Joh 1:45).
Bible Cross References
Genesis 22:7 Numbers 7:27 Isaiah 53:7 Isaiah 53:10 Zechariah 13:1 Matthew 1:21 John 1:35 John 1:36 John 1:43 John 2:1 John 4:42 John 6:51 Acts 8:32 1 Corinthians 15:3 1 Peter 1:19 1 John 3:5 Revelation 5:6 Revelation 5:8 Revelation 5:12 Revelation 5:13

Verse 30

Matthew Henry's Concise Bible Commentary
Other testimonies of John concerning Christ.
John saw Jesus coming to him, and pointed him out as the Lamb of God. The paschal lamb, in the shedding and sprinkling of its blood, the roasting and eating of its flesh, and all the other circumstances of the ordinance, represented the salvation of sinners by faith in Christ. And the lambs sacrificed every morning and evening, can only refer to Christ slain as a sacrifice to redeem us to God by his blood. John came as a preacher of repentance, yet he told his followers that they were to look for the pardon of their sins to Jesus only, and to his death. It agrees with God's glory to pardon all who depend on the atoning sacrifice of Christ. He takes away the sin of the world; purchases pardon for all that repent and believe the gospel. This encourages our faith; if Christ takes away the sin of the world, then why not my sin? He bore sin for us, and so bears it from us. God could have taken away sin, by taking away the sinner, as he took away the sin of the old world; but here is a way of doing away sin, yet sparing the sinner, by making his Son sin, that is, a sin-offering, for us. See Jesus taking away sin, and let that cause hatred of sin, and resolutions against it. Let us not hold that fast, which the Lamb of God came to take away. To confirm his testimony concerning Christ, John declares the appearance at his baptism, in which God himself bore witness to him. He saw and bare record that he is the Son of God. This is the end and object of John's testimony, that Jesus was the promised Messiah. John took every opportunity that offered to lead people to Christ.
John Calvin Bible Commentary
Behold, I send my messenger before my face, (Malachi 3:1.)Again, when he says that he was preferred to himself, this relates to the glory with which God adorned his Son, when he came into the world to fulfill the office of a Redeemer. At last, the reason is added, which is, that Christ is far superior in dignity to John the Baptist. That honor, therefore, which the Father bestowed upon him was not accidental, but was due to his eternal majesty. But of this expression,he was preferred to me, because he was before me, I have already Spoken.
Bible Cross References
Matthew 3:11 John 1:15 John 1:27 John 1:31 John 10:41

Verse 31

Matthew Henry's Concise Bible Commentary
Other testimonies of John concerning Christ.
John saw Jesus coming to him, and pointed him out as the Lamb of God. The paschal lamb, in the shedding and sprinkling of its blood, the roasting and eating of its flesh, and all the other circumstances of the ordinance, represented the salvation of sinners by faith in Christ. And the lambs sacrificed every morning and evening, can only refer to Christ slain as a sacrifice to redeem us to God by his blood. John came as a preacher of repentance, yet he told his followers that they were to look for the pardon of their sins to Jesus only, and to his death. It agrees with God's glory to pardon all who depend on the atoning sacrifice of Christ. He takes away the sin of the world; purchases pardon for all that repent and believe the gospel. This encourages our faith; if Christ takes away the sin of the world, then why not my sin? He bore sin for us, and so bears it from us. God could have taken away sin, by taking away the sinner, as he took away the sin of the old world; but here is a way of doing away sin, yet sparing the sinner, by making his Son sin, that is, a sin-offering, for us. See Jesus taking away sin, and let that cause hatred of sin, and resolutions against it. Let us not hold that fast, which the Lamb of God came to take away. To confirm his testimony concerning Christ, John declares the appearance at his baptism, in which God himself bore witness to him. He saw and bare record that he is the Son of God. This is the end and object of John's testimony, that Jesus was the promised Messiah. John took every opportunity that offered to lead people to Christ.
John Wesley's Bible Commentary
I knew him not - Till he came to be baptized. How surprising is this; considering how nearly they were related, and how remarkable the conception and birth of both had been. But there was a peculiar providence visible in our Saviour's living, from his infancy to his baptism, at Nazareth: John all the time living the life of a hermit in the deserts of Judea, (Luke 1:80) , ninety or more miles from Nazareth: hereby that acquaintance was prevented which might have made John's testimony of Christ suspected.
John Calvin Bible Commentary
And I knew him not.That his testimony may not be suspected of having been given either from friendship or favor, he anticipates such a doubt, by affirming that he had no other knowledge of Christ than what he had obtained by divine inspiration. The meaning, therefore, amounts to this, that John does not speak at his own suggestion, nor for the favor of man, but by the inspiration of the Spirit and the command of God.I came baptizing with water;that is, I was called and appointed to this office, that I might manifest him to Israel;which the Evangelist afterwards explains more fully, and confirms, when he introduces John the Baptist, testifying that he had no knowledge of Christ but what he had obtained by oracle; that is, by information or revelation from God.Instead of what we find here, I came to baptize, he there states expressly (verse 33) that he was sent; for it is only the calling of God that makes lawful ministers, because every person who of his own accord, thrusts himself forward, whatever learning or eloquence he may possess, is not entitled to any authority, and the reason is, that he is not authorized by God. Now since it was necessary that John, in order that he might lawfully baptize, should be sent by God, let it be inferred from this, that it is not in the power of any man whatever to institute sacraments, but that this right belongs to God alone, as Christ, on another occasion, in order to prove the baptism of John, asksif it was from heaven, or from men, (Matthew 21:25.)
McArther Bible Commentary
I did not know Him. Although John was Jesus' cousin, he did not know Jesus as the "Coming One" or "Messiah" (Joh 1:30).
Bible Cross References
Matthew 3:13 John 1:30 John 1:32

Verse 32

Matthew Henry's Concise Bible Commentary
Other testimonies of John concerning Christ.
John saw Jesus coming to him, and pointed him out as the Lamb of God. The paschal lamb, in the shedding and sprinkling of its blood, the roasting and eating of its flesh, and all the other circumstances of the ordinance, represented the salvation of sinners by faith in Christ. And the lambs sacrificed every morning and evening, can only refer to Christ slain as a sacrifice to redeem us to God by his blood. John came as a preacher of repentance, yet he told his followers that they were to look for the pardon of their sins to Jesus only, and to his death. It agrees with God's glory to pardon all who depend on the atoning sacrifice of Christ. He takes away the sin of the world; purchases pardon for all that repent and believe the gospel. This encourages our faith; if Christ takes away the sin of the world, then why not my sin? He bore sin for us, and so bears it from us. God could have taken away sin, by taking away the sinner, as he took away the sin of the old world; but here is a way of doing away sin, yet sparing the sinner, by making his Son sin, that is, a sin-offering, for us. See Jesus taking away sin, and let that cause hatred of sin, and resolutions against it. Let us not hold that fast, which the Lamb of God came to take away. To confirm his testimony concerning Christ, John declares the appearance at his baptism, in which God himself bore witness to him. He saw and bare record that he is the Son of God. This is the end and object of John's testimony, that Jesus was the promised Messiah. John took every opportunity that offered to lead people to Christ.
EGW SDA Bible Commentary
. See EGW on Matthew 3:13-17.
John Calvin Bible Commentary
The smoking flax he will not quench, and the bruised reed he will not break, (Isaiah 42:3.)It was then, for the first time, that the Spirit was seen descending on him;not that he had formerly been destitute of him, but because he might be said to be then consecrated by a solemn rite. For we know that he remained in concealment, during thirty years, like a private individual, because the time for his manifestation was not yet come; but when he intended to make himself known to the world, he began with his baptism. At that time, therefore, he receivedthe Spiritnot only for himself, but for his people; and on that account his descent was visible, that we may know that there dwells in him an abundance of all gifts of which we are empty and destitute. This may easily be inferred from the words of the Baptist; for when he says,Upon whom thou shalt see the Spirit descending, and remaining on him, it is he who baptizeth with the Spirit, his meaning is, that the reason whythe Spiritwas beheld in a visible form, andremained onChrist, was, that he might water all his people with his fullness. What it is tobaptize with the SpiritI have already noticed in a few words; namely, that he imparts its efficacy to baptism, that it may not be vain or useless, and this he accomplishes by the power of his Spirit.
McArther Bible Commentary
the Spirit descending. God had previously communicated to John that this sign was to indicate the promised Messiah (Joh 1:33); so when John witnessed this act, he was able to identify the Messiah as Jesus (cf. Mat 3:16; Mar 1:10; Luk 3:22).
Bible Cross References
Isaiah 11:2 Matthew 3:16 Mark 1:10 Luke 3:22 John 1:7 John 1:31

Verse 33

Matthew Henry's Concise Bible Commentary
Other testimonies of John concerning Christ.
John saw Jesus coming to him, and pointed him out as the Lamb of God. The paschal lamb, in the shedding and sprinkling of its blood, the roasting and eating of its flesh, and all the other circumstances of the ordinance, represented the salvation of sinners by faith in Christ. And the lambs sacrificed every morning and evening, can only refer to Christ slain as a sacrifice to redeem us to God by his blood. John came as a preacher of repentance, yet he told his followers that they were to look for the pardon of their sins to Jesus only, and to his death. It agrees with God's glory to pardon all who depend on the atoning sacrifice of Christ. He takes away the sin of the world; purchases pardon for all that repent and believe the gospel. This encourages our faith; if Christ takes away the sin of the world, then why not my sin? He bore sin for us, and so bears it from us. God could have taken away sin, by taking away the sinner, as he took away the sin of the old world; but here is a way of doing away sin, yet sparing the sinner, by making his Son sin, that is, a sin-offering, for us. See Jesus taking away sin, and let that cause hatred of sin, and resolutions against it. Let us not hold that fast, which the Lamb of God came to take away. To confirm his testimony concerning Christ, John declares the appearance at his baptism, in which God himself bore witness to him. He saw and bare record that he is the Son of God. This is the end and object of John's testimony, that Jesus was the promised Messiah. John took every opportunity that offered to lead people to Christ.
EGW SDA Bible Commentary
. See EGW on Matthew 3:13-17.
John Calvin Bible Commentary
This shall be a sign to you, that after three days journey, you shall sacrifice to me on the mountain, (Exodus 3:12.)Undoubtedly, when they were going out, they already knew that God would conduct and watch over their deliverance; but this was a confirmation a posteriori, as the phrase is; that is, from the event, after it had taken place. In like manner, this came as an addition to the former revelation which had been given to John.
Bible Cross References
Matthew 3:11 Mark 1:8 Luke 3:16 John 7:39 John 14:26 Acts 1:5

Verse 34

Matthew Henry's Concise Bible Commentary
Other testimonies of John concerning Christ.
John saw Jesus coming to him, and pointed him out as the Lamb of God. The paschal lamb, in the shedding and sprinkling of its blood, the roasting and eating of its flesh, and all the other circumstances of the ordinance, represented the salvation of sinners by faith in Christ. And the lambs sacrificed every morning and evening, can only refer to Christ slain as a sacrifice to redeem us to God by his blood. John came as a preacher of repentance, yet he told his followers that they were to look for the pardon of their sins to Jesus only, and to his death. It agrees with God's glory to pardon all who depend on the atoning sacrifice of Christ. He takes away the sin of the world; purchases pardon for all that repent and believe the gospel. This encourages our faith; if Christ takes away the sin of the world, then why not my sin? He bore sin for us, and so bears it from us. God could have taken away sin, by taking away the sinner, as he took away the sin of the old world; but here is a way of doing away sin, yet sparing the sinner, by making his Son sin, that is, a sin-offering, for us. See Jesus taking away sin, and let that cause hatred of sin, and resolutions against it. Let us not hold that fast, which the Lamb of God came to take away. To confirm his testimony concerning Christ, John declares the appearance at his baptism, in which God himself bore witness to him. He saw and bare record that he is the Son of God. This is the end and object of John's testimony, that Jesus was the promised Messiah. John took every opportunity that offered to lead people to Christ.
John Wesley's Bible Commentary
I saw it - That is, the Spirit so descending and abiding on him. And testified - From that time.
John Calvin Bible Commentary
I saw and testified.He means that what he declares is not doubtful; because God was pleased to make him fully and thoroughly acquainted with those things of which he was to be the witness to the world; and it is worthy of notice, that hetestifiedthat Christ was the Son of God,because he who gives the Holy Spirit must be the Christ, for to no other belongs the honor and the office of reconciling men to God.
McArther Bible Commentary
the Son of God. Although, in a limited sense, believers can be called "sons of God" (e.g., Joh 1:12; Mat 5:9; Rom 8:14), John uses this phrase with the full force as a title that points to the unique oneness and intimacy that Jesus sustains to the Father as "Son." The term carries the idea of the deity of Jesus as Messiah (Joh 1:49; Joh 5:16-30; cf. 2Sa 7:14; Psa 2:7; see notes on Heb 1:1-9).
Bible Cross References
Matthew 4:3 Luke 1:35 John 1:49

Verse 35

Matthew Henry's Concise Bible Commentary
Other testimonies of John concerning Christ.
John saw Jesus coming to him, and pointed him out as the Lamb of God. The paschal lamb, in the shedding and sprinkling of its blood, the roasting and eating of its flesh, and all the other circumstances of the ordinance, represented the salvation of sinners by faith in Christ. And the lambs sacrificed every morning and evening, can only refer to Christ slain as a sacrifice to redeem us to God by his blood. John came as a preacher of repentance, yet he told his followers that they were to look for the pardon of their sins to Jesus only, and to his death. It agrees with God's glory to pardon all who depend on the atoning sacrifice of Christ. He takes away the sin of the world; purchases pardon for all that repent and believe the gospel. This encourages our faith; if Christ takes away the sin of the world, then why not my sin? He bore sin for us, and so bears it from us. God could have taken away sin, by taking away the sinner, as he took away the sin of the old world; but here is a way of doing away sin, yet sparing the sinner, by making his Son sin, that is, a sin-offering, for us. See Jesus taking away sin, and let that cause hatred of sin, and resolutions against it. Let us not hold that fast, which the Lamb of God came to take away. To confirm his testimony concerning Christ, John declares the appearance at his baptism, in which God himself bore witness to him. He saw and bare record that he is the Son of God. This is the end and object of John's testimony, that Jesus was the promised Messiah. John took every opportunity that offered to lead people to Christ.
McArther Bible Commentary
This portion deals with John's witness to a third group (i.e., some of John's disciples) on the third day (see Joh 1:19-28, Joh 1:29-34 for the first and second groups), regarding Jesus. Consistent with John's humility (Joh 1:27), he focuses the attention of his own disciples onto Jesus (Joh 1:37). The Lamb of God Joh 1:29 "The next day John saw Jesus coming toward him, and said, 'Behold! The Lamb of God who takes away the sin of the world!'" Joh 1:36 "And looking at Jesus as He walked, he said, 'Behold the Lamb of God!'" Act 8:32 "The place in the Scripture which he read was this: 'He was led as a sheep to the slaughter; And as a lamb before its shearer is silent, So He opened not His mouth.'" 1Pe 1:18-19 "knowing that you were not redeemed with corruptible things, like silver or gold, from your aimless conduct received by tradition from your fathers, but with the precious blood of Christ, as of a lamb without blemish and without spot." Rev 5:6 "And I looked, and behold, in the midst of the throne and of the four living creatures, and in the midst of the elders, stood a Lamb as though it had been slain, having seven horns and seven eyes, which are the seven Spirits of God sent out into all the earth." Rev 5:12-13 "saying with a loud voice: 'Worthy is the Lamb who was slain to receive power and riches and wisdom, and strength and honor and glory and blessing!'" Rev 12:11 "And they overcame him by the blood of the Lamb and by the word of their testimony, and they did not love their lives to the death."
Bible Cross References
John 1:29 John 1:43 John 2:1

Verse 36

Matthew Henry's Concise Bible Commentary
Other testimonies of John concerning Christ.
John saw Jesus coming to him, and pointed him out as the Lamb of God. The paschal lamb, in the shedding and sprinkling of its blood, the roasting and eating of its flesh, and all the other circumstances of the ordinance, represented the salvation of sinners by faith in Christ. And the lambs sacrificed every morning and evening, can only refer to Christ slain as a sacrifice to redeem us to God by his blood. John came as a preacher of repentance, yet he told his followers that they were to look for the pardon of their sins to Jesus only, and to his death. It agrees with God's glory to pardon all who depend on the atoning sacrifice of Christ. He takes away the sin of the world; purchases pardon for all that repent and believe the gospel. This encourages our faith; if Christ takes away the sin of the world, then why not my sin? He bore sin for us, and so bears it from us. God could have taken away sin, by taking away the sinner, as he took away the sin of the old world; but here is a way of doing away sin, yet sparing the sinner, by making his Son sin, that is, a sin-offering, for us. See Jesus taking away sin, and let that cause hatred of sin, and resolutions against it. Let us not hold that fast, which the Lamb of God came to take away. To confirm his testimony concerning Christ, John declares the appearance at his baptism, in which God himself bore witness to him. He saw and bare record that he is the Son of God. This is the end and object of John's testimony, that Jesus was the promised Messiah. John took every opportunity that offered to lead people to Christ.
John Calvin Bible Commentary
Behold the Lamb of God! Hence appears more clearly what I have already stated, that when John perceived that he was approaching the end of his course, he labored incessantly to resign his office to Christ. His firmness too gives greater credit to his testimony. But by insisting so earnestly, during many successive days, in repeating the commendation of Christ, he shows that his own course was nearly finished. Here we see also how small and low the beginning of the Church was. John, indeed, prepared disciples for Christ, but it is only now that Christ begins to collect a Church. He has no more than two men who are mean and unknown, but this even contributes to illustrate his glory, that within a short period, without human aid, and without a strong hand, he spreads his kingdom in a wonderful and incredible manner. We ought also to observe what is the chief object to which John directs the attention of men; it is, to find in Christ the forgiveness of sins. And as Christ had presented himself to the disciples for the express purpose that they might come to him, so now when they come, he gently encourages and exhorts them; for he does not wait until they first address him, but asks,What do you seek?This kind and gracious invitation, which was once made to two persons, now belongs to all. We ought not therefore to fear that Christ will withdraw from us or refuse to us easy access, provided that he sees us desirous to come to him; but, on the contrary, he will stretch out his hand to assist our endeavors. And how will not he meet those who come to him, who seeks at a distance those who are wandering and astray, that he may bring them back to the right road?
Bible Cross References
Genesis 22:7 John 1:29 John 1:37

Verse 37

Matthew Henry's Concise Bible Commentary
Andrew and another disciple follow Jesus.
The strongest and most prevailing argument with an awakened soul to follow Christ, is, that it is he only who takes away sin. Whatever communion there is between our souls and Christ, it is he who begins the discourse. He asked, What seek ye? The question Jesus put to them, we should all put to ourselves when we begin to follow Him, What do we design and desire? In following Christ, do we seek the favour of God and eternal life? He invites them to come without delay. Now is the accepted time, (2 Corinthians 6:2). It is good for us to be where Christ is, wherever it be. We ought to labour for the spiritual welfare of those related to us, and seek to bring them to Him. Those who come to Christ, must come with a fixed resolution to be firm and constant to him, like a stone, solid and stedfast; and it is by his grace that they are so.
John Wesley's Bible Commentary
They followed Jesus - They walked after him, but had not the courage to speak to him.
McArther Bible Commentary
they followed Jesus. Although the verb "follow" usually means "to follow as a disciple" in the writing of the apostle (Joh 1:43; Joh 8:12; Joh 12:26; Joh 21:19-20, Joh 21:22), it may also have a neutral sense (Joh 11:31). The "following" here does not necessarily mean that they became permanent disciples at this time. The implication may be that they went after Jesus to examine Him more closely because of John's testimony. This event constituted a preliminary exposure of John the Baptist's disciples to Jesus (e.g., Andrew; Joh 1:40). They eventually dedicated their lives to Him as true disciples and apostles when Jesus called them to permanent service after these events (Mat 4:18-22; Mat 9:9; Mar 1:16-20). At this point in the narrative, John the Baptist fades from the scene and the attention focuses upon the ministry of Christ.
Bible Cross References
John 1:36 John 1:38

Verse 38

Matthew Henry's Concise Bible Commentary
Andrew and another disciple follow Jesus.
The strongest and most prevailing argument with an awakened soul to follow Christ, is, that it is he only who takes away sin. Whatever communion there is between our souls and Christ, it is he who begins the discourse. He asked, What seek ye? The question Jesus put to them, we should all put to ourselves when we begin to follow Him, What do we design and desire? In following Christ, do we seek the favour of God and eternal life? He invites them to come without delay. Now is the accepted time, (2 Corinthians 6:2). It is good for us to be where Christ is, wherever it be. We ought to labour for the spiritual welfare of those related to us, and seek to bring them to Him. Those who come to Christ, must come with a fixed resolution to be firm and constant to him, like a stone, solid and stedfast; and it is by his grace that they are so.
John Calvin Bible Commentary
Rabbi.This name was commonly given to persons of high rank, or who possessed any kind of honor. But the Evangelist here points out another use of it which was made in his own age, which was, that they addressed by this name the teachers and expounders of the word of God. Although, therefore, those two disciples do not yet recognize Christ as the only Teacher of the Church, yet, moved by the commendation bestowed on him by John the Baptist, they hold him to be a Prophet and teacher, which is the first step towards receiving instruction.Where dwellest thou?By this example we are taught that from the first, rudiments of the Church we ought to draw such a relish for Christ as will excite our desire to profit; and next, that we ought not to be satisfied with a mere passing look, but that we ought to seek his dwelling, that he may receive us as guests. For there are very many who smell the gospel at a distance only, and thus allow Christ suddenly to disappear, and all that they have learned concerning him to pass away. And though those two persons did not at that time become his ordinary disciples, yet there can be no doubt that, during that night, he instructed them more fully, so that they soon afterwards became entirely devoted to him.
Bible Cross References
Lamentations 5:19 Matthew 23:7 Matthew 23:8 John 1:37 John 1:39 John 1:49 John 4:31

Verse 39

Matthew Henry's Concise Bible Commentary
Andrew and another disciple follow Jesus.
The strongest and most prevailing argument with an awakened soul to follow Christ, is, that it is he only who takes away sin. Whatever communion there is between our souls and Christ, it is he who begins the discourse. He asked, What seek ye? The question Jesus put to them, we should all put to ourselves when we begin to follow Him, What do we design and desire? In following Christ, do we seek the favour of God and eternal life? He invites them to come without delay. Now is the accepted time, (2 Corinthians 6:2). It is good for us to be where Christ is, wherever it be. We ought to labour for the spiritual welfare of those related to us, and seek to bring them to Him. Those who come to Christ, must come with a fixed resolution to be firm and constant to him, like a stone, solid and stedfast; and it is by his grace that they are so.
McArther Bible Commentary
the tenth hour. The Jews divided the daylight period of the day into twelve hours (starting at sunrise; approximately 6:00 a.m.). This would make the time about 4:00 p.m. John mentions the precise time, most likely, to emphasize that he was the other disciple of John the Baptist who was with Andrew (Joh 1:40). As an eyewitness to these events occurring on three successive days, John's first meeting with Jesus was so life-changing that he remembered the exact hour when he first met the Lord.
Bible Cross References
John 1:38 John 1:40

Verse 40

Matthew Henry's Concise Bible Commentary
Andrew and another disciple follow Jesus.
The strongest and most prevailing argument with an awakened soul to follow Christ, is, that it is he only who takes away sin. Whatever communion there is between our souls and Christ, it is he who begins the discourse. He asked, What seek ye? The question Jesus put to them, we should all put to ourselves when we begin to follow Him, What do we design and desire? In following Christ, do we seek the favour of God and eternal life? He invites them to come without delay. Now is the accepted time, (2 Corinthians 6:2). It is good for us to be where Christ is, wherever it be. We ought to labour for the spiritual welfare of those related to us, and seek to bring them to Him. Those who come to Christ, must come with a fixed resolution to be firm and constant to him, like a stone, solid and stedfast; and it is by his grace that they are so.
John Calvin Bible Commentary
Come, let us go up into the mountain of the Lord, and he will teach us, (Isaiah 2:3.)For Andrew stretches out the hand to his brother, but at the same time he has this object in view, that he may become a fellow-disciple with him in the school of Christ. We ought also to observe the purpose of God, which determined that Peter,who was to be far more eminent, was brought to the knowledge of Christ by the agency and ministry of Andrew; that none of us, however excellent, may refuse to be taught by an inferior; for that man will be severely punished for his peevishness, or rather for his pride, who, through his contempt of a man, will not deign to come to Christ.
Bible Cross References
Matthew 4:18 Mark 1:16 Luke 5:1 Luke 5:2 John 1:39 John 2:2 John 4:33 John 6:8

Verse 41

Matthew Henry's Concise Bible Commentary
Andrew and another disciple follow Jesus.
The strongest and most prevailing argument with an awakened soul to follow Christ, is, that it is he only who takes away sin. Whatever communion there is between our souls and Christ, it is he who begins the discourse. He asked, What seek ye? The question Jesus put to them, we should all put to ourselves when we begin to follow Him, What do we design and desire? In following Christ, do we seek the favour of God and eternal life? He invites them to come without delay. Now is the accepted time, (2 Corinthians 6:2). It is good for us to be where Christ is, wherever it be. We ought to labour for the spiritual welfare of those related to us, and seek to bring them to Him. Those who come to Christ, must come with a fixed resolution to be firm and constant to him, like a stone, solid and stedfast; and it is by his grace that they are so.
John Wesley's Bible Commentary
He first findeth his own brother Simon - Probably both of them sought him: Which is, being interpreted, the Christ - This the evangelist adds, as likewise those words in (John 1:38) , that is, being interpreted, Master.
John Calvin Bible Commentary
We have found the Messiah.The Evangelist has interpreted the Hebrew wordMessiah(Anointed) by the Greek wordChrist,in order to publish to the whole world what was secretly known to the Jews. It was the ordinary designation of kings,asanointingwas observed by them as a solemn rite. But still they were aware that one King would be anointed by God, under whom they might hope to obtain perfect and eternal happiness; especially when they should learn that the earthly kingdom of David would not be permanent. And as God raised their minds, when subdued and weighed down by various calamities, to the expectation of the Messiah, so he more clearly revealed to them that his coming was at hand. The prediction of Daniel is more clear and forcible than all the rest, so far as relates to the name ofChrist; for he does not, like the earlier Prophets, ascribe it to kings, but appropriates it exclusively to the Redeemer, (Daniel 9:25, 26.) Hence this mode of expression became prevalent, so that when theMessiahor Christwas mentioned, it was understood that no other than the Redeemer was meant. Thus we shall find the woman of Samaria saying,the Messiah will come, (John 4:25;) which makes it the more wonderful that he who was so eagerly desired by all, and whom they had constantly in their mouths, should be received by so small a number of persons.
McArther Bible Commentary
Messiah. The term Messiah is a transliteration of a Hebrew or Aramaic verbal adjective that means "Anointed One." It comes from a verb that means "to anoint" someone as an action involved in consecrating that person to a particular office or function. While the term at first applied to the king of Israel ("the Lord's anointed," 1Sa 16:6), the high priest ("the anointed priest," Lev 4:3) and, in one passage, the patriarchs ("my anointed ones," Psa 105:15), the term eventually came to point, above all, to the prophesied "Coming One" or "Messiah" in His role as prophet, priest, and king. The term Christ, a Greek word (verbal adjective) that comes from a verb meaning "to anoint," is used in translating the Hebrew term, so that the terms Messiah or Christ are titles and not personal names of Jesus.
Bible Cross References
Psalm 2:2 Daniel 9:25 Matthew 1:23 John 4:25

Verse 42

Matthew Henry's Concise Bible Commentary
Andrew and another disciple follow Jesus.
The strongest and most prevailing argument with an awakened soul to follow Christ, is, that it is he only who takes away sin. Whatever communion there is between our souls and Christ, it is he who begins the discourse. He asked, What seek ye? The question Jesus put to them, we should all put to ourselves when we begin to follow Him, What do we design and desire? In following Christ, do we seek the favour of God and eternal life? He invites them to come without delay. Now is the accepted time, (2 Corinthians 6:2). It is good for us to be where Christ is, wherever it be. We ought to labour for the spiritual welfare of those related to us, and seek to bring them to Him. Those who come to Christ, must come with a fixed resolution to be firm and constant to him, like a stone, solid and stedfast; and it is by his grace that they are so.
John Wesley's Bible Commentary
Jesus said, Thou art Simon, the son of Jonah - As none had told our Lord these names, this could not but strike Peter. Cephas, which is Peter - Moaning the same in Syriacts which Peter does in Greek, namely, a rock.
John Calvin Bible Commentary
Thou art Simon.Christ gives a name toSimon,not as men commonly do, from some past event, or from what is now perceived in them, but because he was to make him Peter, (a stone.) First, he says, Thou art Simon, the son of Jonah.He repeats the name of his father in an abridged form; which is common enough when names are translated into other languages; for it will plainly appear from the last chapter that he was the son ofJohannaorJohn. But all this amounts to nothing more than that he will be a very different person from what he now is. For it is not For the sake of honor that he mentions his father; but as he was descended from a family which was obscure, and which was held in no estimation among men, Christ declares that this will not prevent him from makingSimona man of unshaken courage. The Evangelist, therefore, mentions this as a prediction, thatSimonreceived a new name. I look upon it as a prediction, not only because Christ foresaw the future steadfastness of faith inPeter, but because he foretold what he would give to him. He now magnifies the grace which he determined afterwards to bestow upon him; and therefore he does not say that this is now his name, but delays it till a future time.Thou shalt be called Cephas.All the godly, indeed, may justly be calledPeters(stones,) which, having been Sounded on Christ, are fitted for building the temple of God; but he alone is so called on account of his singular excellence. Yet the Papists act a ridiculous part, when they substitute him in the place of Christ; so as to be the foundation of the Church, as if he too were not founded on Christ along with the rest of the disciples; and they are doubly ridiculous when out of astonethey make him ahead. For among the rhapsodies of Gratian there is a foolish canon under the name of Anacletus, who, exchanging a Hebrew word for a Greek one, and not distinguishing the Greek wordκεφαλὴ(kephale) from the Hebrew wordCephas, thinks that by this name Peter was appointed to be Head of the Church.Cephasis rather a Chaldaic than a Hebrew word; but that was the customary pronunciation of it after the Babylonish captivity. There is, then, no ambiguity in the words of Christ; for he promises what Peter had not at all expected, and thus magnifies his own grace to all ages, that his former condition may not lead us to think less highly of him, since this remarkable appellation informs us that he was made a new man.
McArther Bible Commentary
when Jesus looked at him. Jesus knows hearts thoroughly (Joh 1:43-51) and not only sees into them (Joh 1:47-48), but also transforms a person into what He wants him to become. You shall be called Cephas. Up to this time, Peter had been known as "Simon son of Jonah" (the name "Jonah" in Aramaic means "John"; cf. Joh 21:15-17; Mat 16:17). The term "Cephas" means "rock" in Aramaic which is translated "Peter" in Greek. Jesus' assignment of the name "Cephas" or "Peter" to Simon occurred at the outset of his ministry (cf. Mat 16:18; Mar 3:16). The statement not only is predictive of what Peter would be called but also declarative of how Jesus would transform his character and use him in relationship to the foundation of the church (cf. Joh 21:18-19; Mat 16:16-18; Act. 2:14-4:32).
Bible Cross References
Matthew 16:17 Matthew 16:18 John 2:25 John 21:15 1 Corinthians 1:12 1 Corinthians 3:22 1 Corinthians 9:5 1 Corinthians 15:5 Galatians 1:18 Galatians 2:9 Galatians 2:11

Verse 43

Matthew Henry's Concise Bible Commentary
Philip and Nathanael called.
See the nature of true Christianity, it is following Jesus; devoting ourselves to him, and treading in his steps. Observe the objection Nathanael made. All who desire to profit by the word of God, must beware of prejudices against places, or denominations of men. They should examine for themselves, and they will sometimes find good where they looked for none. Many people are kept from the ways of religion by the unreasonable prejudices they conceive. The best way to remove false notions of religion, is to make trial of it. In Nathanael there was no guile. His profession was not hypocritical. He was not a dissembler, nor dishonest; he was a sound character, a really upright, godly man. Christ knows what men are indeed. Does He know us? Let us desire to know him. Let us seek and pray to be Israelites indeed, in whom is no guile; truly Christians, approved of Christ himself. Some things weak, imperfect, and sinful, are found in all, but hypocrisy belongs not to a believer's character. Jesus witnessed what passed when Nathanael was under the fig-tree. Probably he was then in fervent prayer, seeking direction as to the Hope and Consolation of Israel, where no human eye observed him. This showed him that our Lord knew the secrets of his heart. Through Christ we commune with, and benefit by the holy angels; and things in heaven and things on earth are reconciled and united together.
John Calvin Bible Commentary
Follow me.WhenPhilipwas inflamed by this single word to follow Christ, we infer from it how great is the efficacy of the word of God; but it does not appear indiscriminately in all, for God addresses many without any advantage, just as if he struck their ears with a sound which vanished into air. So then the external preaching of the word is in itself unfruitful, except that it inflicts a deadly wound on the reprobate, so as to render them inexcusable before God. But when the secret grace of God quickens it, all the senses must be affected in such a manner that men will be prepared tofollowwherever God calls them. We ought, therefore, to pray to Christ that he may display in us the same power of the Gospel. In the case ofPhilip,there was no doubt a peculiarity about hisfollowingChrist; for he is commanded to follow, not like one of us, but as a domestic, and as a familiar companion. But still the calling of all of us is illustrated by this calling ofPhilip.
McArther Bible Commentary
This section introduces the fourth day since the beginning of John the Baptist's witness (cf. Joh 1:19, Joh 1:29, Joh 1:35).
Bible Cross References
Matthew 4:12 Matthew 8:22 Matthew 10:3 John 1:28 John 1:29 John 1:35 John 1:44 John 2:11 John 6:5 John 6:7 John 12:21 John 14:8

Verse 44

Matthew Henry's Concise Bible Commentary
Philip and Nathanael called.
See the nature of true Christianity, it is following Jesus; devoting ourselves to him, and treading in his steps. Observe the objection Nathanael made. All who desire to profit by the word of God, must beware of prejudices against places, or denominations of men. They should examine for themselves, and they will sometimes find good where they looked for none. Many people are kept from the ways of religion by the unreasonable prejudices they conceive. The best way to remove false notions of religion, is to make trial of it. In Nathanael there was no guile. His profession was not hypocritical. He was not a dissembler, nor dishonest; he was a sound character, a really upright, godly man. Christ knows what men are indeed. Does He know us? Let us desire to know him. Let us seek and pray to be Israelites indeed, in whom is no guile; truly Christians, approved of Christ himself. Some things weak, imperfect, and sinful, are found in all, but hypocrisy belongs not to a believer's character. Jesus witnessed what passed when Nathanael was under the fig-tree. Probably he was then in fervent prayer, seeking direction as to the Hope and Consolation of Israel, where no human eye observed him. This showed him that our Lord knew the secrets of his heart. Through Christ we commune with, and benefit by the holy angels; and things in heaven and things on earth are reconciled and united together.
John Calvin Bible Commentary
Was of Bethsaida.The name of the city appears to have been mentioned on purpose, that the goodness of God to the three Apostles may be more illustriously displayed. We know how severely, on other occasions, Christ threatens and curses that city, (Matthew 11:21;Luke 10:13.) Accordingly, when God brought into favor with him some out of a nation so ungodly and wicked, we ought to view it in the same light as if they had been brought out of the lowest hell. And when Christ, after having drawn them out of that deep gulf, honors them so highly as to make them Apostles, it is a distinguished favor and worthy of being recorded.
McArther Bible Commentary
Bethsaida, the city of Andrew and Peter. While Mar 1:21, Mar 1:29 locates Peter's house in Capernaum, John relates that he was from Bethsaida of Galilee (cf. Joh 12:21; see note on Mat 11:21). Resolution centers in the fact that Peter (and Andrew) most likely grew up in Bethsaida and later relocated to Capernaum in the same way that Jesus was consistently identified with His hometown of Nazareth, though He lived elsewhere later (Mat 2:23; Mat 4:13; Mar 1:9; Luk 1:26).
Bible Cross References
Matthew 10:3 Matthew 11:21 John 1:43 John 1:45 John 1:46 John 1:48 John 6:5 John 6:7 John 12:21 John 12:22 John 14:8

Verse 45

Matthew Henry's Concise Bible Commentary
Philip and Nathanael called.
See the nature of true Christianity, it is following Jesus; devoting ourselves to him, and treading in his steps. Observe the objection Nathanael made. All who desire to profit by the word of God, must beware of prejudices against places, or denominations of men. They should examine for themselves, and they will sometimes find good where they looked for none. Many people are kept from the ways of religion by the unreasonable prejudices they conceive. The best way to remove false notions of religion, is to make trial of it. In Nathanael there was no guile. His profession was not hypocritical. He was not a dissembler, nor dishonest; he was a sound character, a really upright, godly man. Christ knows what men are indeed. Does He know us? Let us desire to know him. Let us seek and pray to be Israelites indeed, in whom is no guile; truly Christians, approved of Christ himself. Some things weak, imperfect, and sinful, are found in all, but hypocrisy belongs not to a believer's character. Jesus witnessed what passed when Nathanael was under the fig-tree. Probably he was then in fervent prayer, seeking direction as to the Hope and Consolation of Israel, where no human eye observed him. This showed him that our Lord knew the secrets of his heart. Through Christ we commune with, and benefit by the holy angels; and things in heaven and things on earth are reconciled and united together.
John Wesley's Bible Commentary
Jesus of Nazareth - So Philip thought, not knowing he was born in Bethlehem. Nathanael was probably the same with Bartholomew, that is, the son of Tholomew. St. Matthew joins Bartholomew with Philip, (Matthew 10:3) , and St. John places Nathanael in the midst of the apostles, immediately after Thomas, (John 21:2) , just as Bartholomew is placed, (Acts 1:13) .
John Calvin Bible Commentary
Philip findeth Nathanael.Though proud men despise these feeble beginnings of the Church, yet we ought to perceive in them a brighter display of the divine glory, than if the condition of the Kingdom of Christ had been in every respect, from the outset, splendid and magnificent; for we know to how rich a harvest this small seed afterwards grew. Again, we see in Philipthe same desire of building which formerly appeared inAndrew.His modesty, too, is remarkable, in desiring and seeking nothing else than to have others to learn along with him, from Him who is a Teacher common to all.We have found Jesus.How small was the measure of Philip’s faith appears from this circumstance, that he cannot utter a few words about Christ without mingling with them two gross errors. He calls himthe son of Joseph,and says, thatNazarethwas his native town, both of which statements were false; and yet, because he is sincerely desirous to do good to his brother, and to make Christ known, God approves of this instance of his diligence, and even crowns it with good success. Each of us ought, no doubt, to endeavor to keep soberly within his own limits; and, certainly, the Evangelist does not mention it as worthy of commendation in Philip, that he twice disgraces Christ, but relates that his doctrine, though faulty and involved in error, was useful, because it nevertheless had this for its object, that Christ might be truly known. He foolishly says that he wasthe son of Joseph,and ignorantly calls him a native ofNazareth,but yet he leadsNathanaelto no other than the Son of God who was born in Bethlehem, (Matthew 2:1,) and does not contrive a false Christ, but only wishes that they should know him as he was exhibited byMoses and the Prophets.We see, then, that the chief design of doctrine is, that those who hear us should come to Christ in some way or other.There are many who engage in abstruse inquiries about Christ, but who throw such darkness and intricacy around him by their subtleties that they can never find him. The Papists, for example, will not say that Christ is the son of Joseph, for they distinctly know what is his name; but yet they annihilate his power, so as to hold out a phantom in the room of Christ. Would it not be better to stammer ridiculously, likePhilip,and to hold by the true Christ, than by eloquent and ingenious language to introduce a false Christ? On the other hand, there are many poor dunces in the present day, who, though ignorant and unskilled in the use of language, make known Christ more faithfully than all the theologians of the Pope with their lofty speculations. This passage, therefore, warns us that, if any unsuitable language has been employed concerning Christ by ignorant and unlearned men, we ought not to reject such persons with disdain, provided they direct us to Christ; but that we may not be withdrawn from Christ by the false imaginations of men, let us always have this remedy at hand, to seek the pure knowledge of him from the Law and the Prophets.
McArther Bible Commentary
Him of whom Moses in the law, and also the prophets, wrote. This phrase encapsulates the stance of John's whole Gospel: Jesus is the fulfillment of OT Scripture (cf. Joh 1:21; Joh 5:39; Deu 18:15-19; Luk 24:44, Luk 24:47; Act 10:43; Act 18:28; Act 26:22-23; Rom 1:2; 1Co 15:3; 1Pe 1:10-11; Rev 19:10).
Bible Cross References
Matthew 2:23 Matthew 10:3 Luke 2:48 Luke 3:23 Luke 4:22 Luke 24:27 John 1:44 John 1:46 John 6:5 John 6:7 John 6:42 John 12:21 John 14:8 John 21:2

Verse 46

Matthew Henry's Concise Bible Commentary
Philip and Nathanael called.
See the nature of true Christianity, it is following Jesus; devoting ourselves to him, and treading in his steps. Observe the objection Nathanael made. All who desire to profit by the word of God, must beware of prejudices against places, or denominations of men. They should examine for themselves, and they will sometimes find good where they looked for none. Many people are kept from the ways of religion by the unreasonable prejudices they conceive. The best way to remove false notions of religion, is to make trial of it. In Nathanael there was no guile. His profession was not hypocritical. He was not a dissembler, nor dishonest; he was a sound character, a really upright, godly man. Christ knows what men are indeed. Does He know us? Let us desire to know him. Let us seek and pray to be Israelites indeed, in whom is no guile; truly Christians, approved of Christ himself. Some things weak, imperfect, and sinful, are found in all, but hypocrisy belongs not to a believer's character. Jesus witnessed what passed when Nathanael was under the fig-tree. Probably he was then in fervent prayer, seeking direction as to the Hope and Consolation of Israel, where no human eye observed him. This showed him that our Lord knew the secrets of his heart. Through Christ we commune with, and benefit by the holy angels; and things in heaven and things on earth are reconciled and united together.
John Wesley's Bible Commentary
Can any good thing come out of Nazareth? - How cautiously should we guard against popular prejudices? When these had once possessed so honest a heart as that of Nathanael, they led him to suspect the blessed Jesus himself for an impostor, because he had been brought up at Nazareth. But his integrity prevailed over that foolish bias, and laid him open to the force of evidence, which a candid inquirer will always be glad to admit, even when it brings the most unexpected discoveries. Can any good thing - That is, have we ground from Scripture to expect the Messiah, or any eminent prophet from Nazareth? Philip saith, Come and see - The same answer which he had received himself from our Lord the day before.
McArther Bible Commentary
Can anything good come out of Nazareth? Nathanael was from Cana (Joh 21:2), another town in Galilee. While Galileans were despised by Judeans, Galileans themselves despised people from Nazareth. In light of Joh 7:52, Nathanael's scorn may have centered in the fact that Nazareth was an insignificant village without seeming prophetic importance (cf., however, Mat 2:23). Later, some would contemptuously refer to Christians as the "sect of the Nazarenes" (Act 24:5).
Bible Cross References
Matthew 2:23 Matthew 10:3 John 1:44 John 1:45 John 6:5 John 6:7 John 7:41 John 7:52 John 12:21 John 14:8

Verse 47

Matthew Henry's Concise Bible Commentary
Philip and Nathanael called.
See the nature of true Christianity, it is following Jesus; devoting ourselves to him, and treading in his steps. Observe the objection Nathanael made. All who desire to profit by the word of God, must beware of prejudices against places, or denominations of men. They should examine for themselves, and they will sometimes find good where they looked for none. Many people are kept from the ways of religion by the unreasonable prejudices they conceive. The best way to remove false notions of religion, is to make trial of it. In Nathanael there was no guile. His profession was not hypocritical. He was not a dissembler, nor dishonest; he was a sound character, a really upright, godly man. Christ knows what men are indeed. Does He know us? Let us desire to know him. Let us seek and pray to be Israelites indeed, in whom is no guile; truly Christians, approved of Christ himself. Some things weak, imperfect, and sinful, are found in all, but hypocrisy belongs not to a believer's character. Jesus witnessed what passed when Nathanael was under the fig-tree. Probably he was then in fervent prayer, seeking direction as to the Hope and Consolation of Israel, where no human eye observed him. This showed him that our Lord knew the secrets of his heart. Through Christ we commune with, and benefit by the holy angels; and things in heaven and things on earth are reconciled and united together.
John Calvin Bible Commentary
Behold, one truly an Israelite.It is not on Nathanael’s own account that Christ bestows on him this commendation, but under his person he holds out a general doctrine. For, since many who boast of being believers are very far from being actually believers, it is of great importance that some mark should be found for distinguishing the true and genuine from the false. We know how haughtily the Jews gloried in their father Abraham, and how presumptuously they boasted of the holiness of their descent; and yet there was scarcely one in a hundred among them who was not utterly degenerate and alienated from the faith of the Fathers. For this reason, Christ, in order to tear the mask from hypocrites, gives a short definition ofa true Israelite, and, at the same time, removes the offense which would afterwards arise from the wicked obstinacy of the nation. For those who wished to be accounted the children of Abraham, and the holy people of God, were shortly afterwards to become the deadly enemies of the Gospel. That none may be discouraged or alarmed by the impiety which was generally found in almost all ranks, he gives a timely warning, that of those by whom the name of Israelites is assumed there are few who are true Israelites.Again, as this passage contains a definition of Christianity, we must not pass by it slightly. To sum up the meaning of Christ in a few words, it ought to be observed that deceitis contrasted with uprightness and sincerity;so that he calls those personsslyanddeceitfulwho are called in other parts of Scripturedouble in heart, (Psalm 12:2.) Nor is it only that gross hypocrisy by which those who are conscious of their wickedness pretend to be good men, but likewise another inward hypocrisy, when men are so blinded by their vices that they not only deceive others but themselves. So then it is integrity of heart before God, and uprightness before men, that makes a Christian; but Christ points out chiefly that kind ofdeceitwhich is mentioned inPsalm 32:2. In this passageἀληθῶς(truly) means something more thancertainly. The Greek word, no doubt, is often used as a simple affirmation; but as we must here supply a contrast between the fact and the mere name, he is said to betruly,who isin realitywhat he is supposed to be.
McArther Bible Commentary
no deceit. Jesus' point was that Nathanael's bluntness revealed that he was an Israelite without duplicitous motives who was willing to examine for himself the claims being made about Jesus. The term reveals an honest, seeking heart. The reference here may be an allusion to Gen 27:35 where Jacob, in contrast to the sincere Nathanael, was known for his trickery. The meaning may be that the employment of trickery characterized not only Jacob but also his descendants. In Jesus' mind, an honest and sincere Israelite had become an exception rather than the rule (cf. Joh 2:23-25).
Bible Cross References
Psalm 32:2 John 2:25 Romans 9:4 Romans 9:6 Revelation 14:5

Verse 48

Matthew Henry's Concise Bible Commentary
Philip and Nathanael called.
See the nature of true Christianity, it is following Jesus; devoting ourselves to him, and treading in his steps. Observe the objection Nathanael made. All who desire to profit by the word of God, must beware of prejudices against places, or denominations of men. They should examine for themselves, and they will sometimes find good where they looked for none. Many people are kept from the ways of religion by the unreasonable prejudices they conceive. The best way to remove false notions of religion, is to make trial of it. In Nathanael there was no guile. His profession was not hypocritical. He was not a dissembler, nor dishonest; he was a sound character, a really upright, godly man. Christ knows what men are indeed. Does He know us? Let us desire to know him. Let us seek and pray to be Israelites indeed, in whom is no guile; truly Christians, approved of Christ himself. Some things weak, imperfect, and sinful, are found in all, but hypocrisy belongs not to a believer's character. Jesus witnessed what passed when Nathanael was under the fig-tree. Probably he was then in fervent prayer, seeking direction as to the Hope and Consolation of Israel, where no human eye observed him. This showed him that our Lord knew the secrets of his heart. Through Christ we commune with, and benefit by the holy angels; and things in heaven and things on earth are reconciled and united together.
John Wesley's Bible Commentary
Under the fig tree I saw thee - Perhaps at prayer.
John Calvin Bible Commentary
Whence knowest thou?Though Christ did not intend to flatter him, yet he wished to be heard by him, in order to draw forth a new question, by the reply to which he would prove himself to be the Son of God. Nor is it without a good reason that Nathanael askswhence Christ knew him; for to meet with a man of such uprightness as to be free from all deceit is an uncommon case, and to know such purity of heart belongs to God alone. The reply of Christ, however, appears to be inappropriate; for though hesaw Nathanael under the fig-tree,it does not follow from this that he could penetrate into the deep secrets of the heart. But there is another reason; for as it belongs to God to know men when they are not seen, so also does it belong to Him to see what is not visible to the eyes. As Nathanael knew that Christ did not see him after the manner of men, but by a look truly divine, this might lead him to conclude that Christ did not now speak as a man. The proof, therefore, is taken from things which are of the same class; for not less does it belong to God to see what lies beyond our view than to judge concerning purity of heart. We ought also to gather from this passage a useful doctrine, that when we are not thinking of Christ, we are observed by him; and it is necessary that it should be so, that he may bring us back, when we have wandered from the right path.
McArther Bible Commentary
I saw you. This provides a brief glimpse of Jesus' supernatural knowledge. Not only was Jesus' brief summary of Nathanael accurate (Joh 1:47), but He also revealed information that could only be known by Nathanael himself. Perhaps Nathanael had some significant or outstanding experience of communion with God at the location, and he was able to recognize Jesus' allusion to it. At any rate, Jesus had knowledge of this event not available to men.
Bible Cross References
Matthew 10:3 John 1:44 John 6:5 John 6:7 John 12:21 John 14:8

Verse 49

Matthew Henry's Concise Bible Commentary
Philip and Nathanael called.
See the nature of true Christianity, it is following Jesus; devoting ourselves to him, and treading in his steps. Observe the objection Nathanael made. All who desire to profit by the word of God, must beware of prejudices against places, or denominations of men. They should examine for themselves, and they will sometimes find good where they looked for none. Many people are kept from the ways of religion by the unreasonable prejudices they conceive. The best way to remove false notions of religion, is to make trial of it. In Nathanael there was no guile. His profession was not hypocritical. He was not a dissembler, nor dishonest; he was a sound character, a really upright, godly man. Christ knows what men are indeed. Does He know us? Let us desire to know him. Let us seek and pray to be Israelites indeed, in whom is no guile; truly Christians, approved of Christ himself. Some things weak, imperfect, and sinful, are found in all, but hypocrisy belongs not to a believer's character. Jesus witnessed what passed when Nathanael was under the fig-tree. Probably he was then in fervent prayer, seeking direction as to the Hope and Consolation of Israel, where no human eye observed him. This showed him that our Lord knew the secrets of his heart. Through Christ we commune with, and benefit by the holy angels; and things in heaven and things on earth are reconciled and united together.
John Wesley's Bible Commentary
Nathanael answered - Happy are they that are ready to believe, swift to receive the truth and grace of God. Thou art the Son of God - So he acknowledges now more than he had heard from Philip: The Son of God, the king of Israel - A confession both of the person and office of Christ.
John Calvin Bible Commentary
Thou art the Son of God.That he acknowledges him to bethe Son of Godfrom his divine power is not wonderful; but on what ground does he call him King of Israel? for the two things do not appear to be necessarily connected. But Nathanael takes a loftier view. He had already heard that he is the Messiah, and to this doctrine he adds the confirmation which had been given him. He holds also another principle, thatthe Son of Godwill not come without exercising the office ofKingover the people of God. Justly, therefore, does he acknowledge that he who isthe Son of Godis alsoKing of IsraelAnd, indeed, faith ought not to be fixed on the essence of Christ alone, (so to speak,) but ought to attend to his power and office; for it would be of little advantage to know who Christ is, if this second point were not added, what he wishes to be towards us, and for what purpose the Father sent him. The reason why the Papists have nothing more than a shadow of Christ is, that they have been careful to look at his mere essence, but have disregarded hiskingdom, which consists in the power to save.Again, when Nathanael calls him King of Israel, though hiskingdomextends to the remotest bounds of the earth, the confession is limited to the measure of faith. For he had not yet advanced so far as to know that Christ was appointed to be King over the whole world, or rather, that from every quarter would be collected the children of Abraham, so that the whole world would be theIsraelof God. We to whom the wide extent of Christ’s kingdom has been revealed ought to go beyond those narrow limits. Yet following the example of Nathanael, let us exercise our faith in hearing the word, and let us strengthen it by all the means that are in our power; and let it not remain buried, but break out into confession.
McArther Bible Commentary
the Son of God! … the King of Israel! Jesus' display of supernatural knowledge and Philip's witness removed Nathanael's doubts; so John added the witness of Nathanael to this section. The use of "the" with "Son of God" most likely indicates that the expression is to be understood as bearing its full significance (cf. Joh 1:34; Joh 11:27). For Nathanael, here was One who could not be described merely in human terms.
Bible Cross References
Matthew 2:2 Matthew 4:3 Matthew 23:7 Matthew 23:8 Matthew 27:42 Mark 15:32 Luke 1:35 John 1:34 John 1:38 John 1:50 John 4:31 John 12:13

Verse 50

Matthew Henry's Concise Bible Commentary
Philip and Nathanael called.
See the nature of true Christianity, it is following Jesus; devoting ourselves to him, and treading in his steps. Observe the objection Nathanael made. All who desire to profit by the word of God, must beware of prejudices against places, or denominations of men. They should examine for themselves, and they will sometimes find good where they looked for none. Many people are kept from the ways of religion by the unreasonable prejudices they conceive. The best way to remove false notions of religion, is to make trial of it. In Nathanael there was no guile. His profession was not hypocritical. He was not a dissembler, nor dishonest; he was a sound character, a really upright, godly man. Christ knows what men are indeed. Does He know us? Let us desire to know him. Let us seek and pray to be Israelites indeed, in whom is no guile; truly Christians, approved of Christ himself. Some things weak, imperfect, and sinful, are found in all, but hypocrisy belongs not to a believer's character. Jesus witnessed what passed when Nathanael was under the fig-tree. Probably he was then in fervent prayer, seeking direction as to the Hope and Consolation of Israel, where no human eye observed him. This showed him that our Lord knew the secrets of his heart. Through Christ we commune with, and benefit by the holy angels; and things in heaven and things on earth are reconciled and united together.
John Calvin Bible Commentary
Jesus answered. He does not reprove Nathanael as if he had been too easy of belief, but rather approving of his faith, promises to him and to others that he will confirm it by stronger arguments. Besides, it was peculiar to one man thathe was seen under a fig-treeby Christ, when absent and at a distance from him; but now Christ brings forward a proof which would be common to all, and thus — as if he had broken off from what he originally intended — instead of addressing one man, he turns to address all.
Bible Cross References
Matthew 21:19 John 1:49 John 1:51

Verse 51

Matthew Henry's Concise Bible Commentary
Philip and Nathanael called.
See the nature of true Christianity, it is following Jesus; devoting ourselves to him, and treading in his steps. Observe the objection Nathanael made. All who desire to profit by the word of God, must beware of prejudices against places, or denominations of men. They should examine for themselves, and they will sometimes find good where they looked for none. Many people are kept from the ways of religion by the unreasonable prejudices they conceive. The best way to remove false notions of religion, is to make trial of it. In Nathanael there was no guile. His profession was not hypocritical. He was not a dissembler, nor dishonest; he was a sound character, a really upright, godly man. Christ knows what men are indeed. Does He know us? Let us desire to know him. Let us seek and pray to be Israelites indeed, in whom is no guile; truly Christians, approved of Christ himself. Some things weak, imperfect, and sinful, are found in all, but hypocrisy belongs not to a believer's character. Jesus witnessed what passed when Nathanael was under the fig-tree. Probably he was then in fervent prayer, seeking direction as to the Hope and Consolation of Israel, where no human eye observed him. This showed him that our Lord knew the secrets of his heart. Through Christ we commune with, and benefit by the holy angels; and things in heaven and things on earth are reconciled and united together.
John Wesley's Bible Commentary
Hereafter ye shall see - All of these, as well as thou, who believe on me now in my state of humiliation, shall hereafter see me come in my glory, and all the angels of God with me. This seems the most natural sense of the words, though they may also refer to his ascension.
John Calvin Bible Commentary
You shall see heaven opened.They are greatly mistaken, in my opinion, who anxiously inquire into the place where, and the time when, Nathanael and otherssaw heaven opened; for he rather points out something perpetual which was always to exist in his kingdom. I acknowledge indeed, that the disciples sometimessaw angels, who are not seen in the present day; and I acknowledge also that the manifestation of the heavenly glory, when Christ ascended to heaven, was different from what we now behold. But if we duly consider what took place at that time, it is of perpetual duration; for the kingdom of God, which was formerly closed against us, is actually opened in Christ. A visible instance of this was shown to Stephen, (Acts 7:55,) to the three disciples on the mountain, (Matthew 17:5,) and to the other disciples at Christ’s ascension, (Luke 24:51;Acts 1:9.) But all the signs by which God shows himself present with us depend on thisopening of heaven, more especially when God communicates himself to us to be our life.Ascending and descending on the Son of man.This second clause refers toangels.They are said toascendanddescend, so as to be ministers of God’s kindness towards us; and therefore this mode of expression points out the mutual intercourse which exists between God and men. Now we must acknowledge that this benefit was received through Christ, because without him theangelshave rather a deadly enmity against us than a friendly care to help us. They are said toascend and descendon the son of man, not because they minister to him, but because — in reference to him, and for his honor — they include the whole body of the Church in their kindly regard. Nor have I any doubt that he alludes to theladderwhich was exhibited to the patriarch Jacob in a dream, (Genesis 28:12;) for what was prefigured by that vision is actually fulfilled in Christ. In short, this passage teaches us, that though the whole human race was banished from the kingdom of God, the gate ofheaven is now openedto us, so that we arefellow-citizens of the saints, and companions of the angels, (Ephesians 2:19;) and that they, having been appointed to be guardians of our salvation, descend from the blessed rest of the heavenly gloryto relieve our distresses.
McArther Bible Commentary
Most assuredly. Cf. Joh 5:19, Joh 1:24-25. A phrase used frequently for emphasizing the importance and truth of the coming statement. heaven open, and the angels of God ascending and descending. In light of the context of verse Joh 1:47, this verse most likely refers to Gen 28:12 where Jacob dreamed about a ladder from heaven. Jesus' point to Nathanael was that just like Jacob experienced supernatural or heaven-sent revelation, Nathanael and the other disciples would experience supernatural communication confirming who Jesus was. Moreover, the term "Son of Man" replaced the ladder in Jacob's dream, signifying that Jesus was the means of access between God and man. Son of Man. See note on Mat 8:20. This is Jesus' favorite self-designation, for it was mostly spoken by Jesus who used it over eighty times. In the NT, it refers only to Jesus and appears mostly in the Gospels (cf. Act 7:56). In the Fourth Gospel, the expression occurs thirteen times and is most commonly associated with the themes of crucifixion and suffering (Joh 3:14; Joh 8:28) and revelation (Joh 6:27, Joh 6:53), but also with eschatological authority (Joh 5:27; Joh 9:39). While the term at times may refer merely to a human being or as a substitute for "I" (Joh 6:27; cf. Joh 6:20), it especially takes on an eschatological significance referring to Dan 7:13-14 where the "Son of Man" or Messiah comes in glory to receive the kingdom from the "Ancient of Days" (i.e., the Father).
Bible Cross References
Genesis 28:12 Ezekiel 1:1 Matthew 3:16 Matthew 8:20 Luke 3:21 John 1:50 Acts 7:56 Acts 10:11 Revelation 19:11