the glory as of~\ Rather, glory as of... This glory of the Incarnate Word is described as being " glory as of an only son from his father," a glory, that is, of one who represents another, being derived from him, and of the same essence with him. The particle of comparison and the absence of articles in the original shew that the thought centres in the abstract relation of father and son; and yet in the actual connexion this abstract relation passes necessarily into the relation of " the Son" to "the Father."
only begotten] Comp. iii. 16; I John iv. 9. This rendering somewhat obscures the exact sense of the original word (/loixxyfi/rjr), which is rather " only-born." That is, the thought in the original is centred in the personal Being of the Son and not in His generation. Christ is the One only Son, the One to whom the title belongs in a sense completely unique and singular, as distinguished from that in which there are many children of God (w. 12 f.). The use of the word elsewhere in the New Testament to describe an only child (Luke vii. 12, viii. 42, ix. 38; Heb. xi. 17) brings out this sense completely. The ideas of the Son as " begotten " of the Father, and as " the only Son," are expressed separately in the ancient Creeds (e.g. ' Ep. Syn. Ant.' Routh, 'Rell.' III. 290, ytvvrfTov, ^lovoyevfj vlov. ' Symb. Nic.' ytwrjO. IK T. jr. povoyfitfj, &c.).
Christian writers from early times have called attention to the connexion of the two words applied in the New Testament to Christ "the only Son" (pH'oyej'T^) and "the first-born " (n-pwroroKoy, Col. i. 15), which present the idea of His Sonship under complementary aspects. The first marks His relation to God as absolutely without parallel, the other His relation to creation as preexistent and sovereign. Comp. Lightfoot on Coloss. i. 15.
of (from) the Father] Or, from a father.\, The idea conveyed is not that of sonship only, Y but of mission also. Christ was a Son, and a Son sent to execute a special work (comp. •v. 6, an-eoT. irapa Btov, vi. 46, vii. 29, xvi. 27, xv ii. 8). The converse thought is expressed in v. 1 8 (6 <S«> els T. K. r. TT.). full of grace and truth~\ The phrase is
15 K 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.
connected with the main subject of the sentence, the Word...dwelt among «j...full of grace. For a moment the Evangelist had rested upon the glorious memories of that which he had seen (comp. i John i. i, a). Now he goes on to characterize Christ's Presence by its inward marks. Each of the two elements is laid open in -w. 16, 17. The combination recalls the description of Jehovah, Exod. xxxiv. 6 (Ps. xxv. 10); and is not unfrequent in the O.T.: Gen. xxiv. 27, 49, xxxii. 10; Ps. xl. 10, 11, Ixi. 7 (riDNl non). As applied to the Lord, the phrase marks Him as the Author of perfect Redemption and perfect Revelation. Grace corresponds with the idea of the revelation of God as love (i John iv. 8, 1 6) by Him who is Life; and Truth with that of the revelation of God as light (i John i. 5) by Him who is Himself Light.
15. The testimony of John is introduced in the same manner as before, as representing the final testimony of prophecy. John gave not only a general witness to " the Light," but also pointed out the true position which Christ occupied towards himself in virtue of His Nature.
bare witness... and cried...] beareth twitness...and crieth (bath cried)] The witness of John is treated as present and complete; present because his mission was divine, complete because it was directed to a special end which was reached (/laprupfl, Kficpaytv). Comp. "v. 34.
The words of John are given here in a form different from that in which they appear in v. 30, and with a different scope. This was He of whom I spake (ov ein-ov, Vulg. quern dixi), to whom my teaching pointed generally; and not " in behalf of whom (ynip ov, all. irtpl ov, Vulg. de quo) I made a special statement." The words which follow are therefore most probably to be taken as an independent statement: "This is the Christ of whom I spake; and He has now entered on His office. He that cometh after me is come to be (become) before me..."
crieth (K(Kpaytv)~\ vii. 28, 37,xii. 44. The voice of the Baptist was more than that of a witness. It was the loud, clear voice of the herald who boldly proclaimed his message so that all might hear it.
was he~\ The Baptist throws himself backward in thought to the time when he looked forward to the Christ who had not yet appeared, and proclaimed His coming.
He that cometh after me is preferred before me] is come to be before me ((nnpo<r6ev pov, Vulg. ante me). The words express the Baptist's witness to Christ from the moment when His Messiahship was signified. As soon as He was manifested He took up a position in advance of His Forerunner, though the Forerunner had already been long labouring. The witness of the Baptist before Christ's Baptism was simply in general terms, " He that cometh after me is mightier than I " (Matt. Hi. n; Luke iii. 16); but St John gives his recognition of the actual present majesty of his successor. " After" and "before " are both used in a metaphorical sense from the image of progression in a line. He who comes later in time comes "after; " and he who advances in front shews by that his superior power. The supposed reference to the pre-existence of the Word, as if the Baptist said, " He that cometh after me in respect of my present mission hath already been active among men before I was born," seems to be inconsistent with the argument which points to a present consequence (is no<w come to be) of an eternal truth (He was before me).
for (because) he was before me~\ The precedence in dignity (iii. 33) which Christ at once assumed when He was manifested, was due to His essential priority. He was in His essence (viii. 58) before John, and therefore at His revelation He took the place which corresponded with His nature.
before me~\ The original phrase in the second clause (nputros /iov, Vulg. prior me) is very remarkable. It expresses not only relative, but (so to speak) absolute priority. He was first altogether in regard to me, and not merely former as compared with me. Comp. xv. 18.
16. And of his fulness..."] According to the true reading, Be-cause of his fulness... The words depend on v. i$,full of grace and truth, so that the sense is, We have knowledge of His character as " full of grace and truth " because... The intercalated witness of the Baptist, pointing to the true nature of Christ, marks the source of this spiritual wealth.
These words and those which follow are certainly words of the Evangelist and not of the Baptist. This is shewn not only by their general character, but by the phrase we all.
fulness (TrXjJpw/na, Vulg. plenitudoj] the plenitude, the full measure of all the divine powers and graces which were concentrated absolutely in Christ, the Incarnate Word. The term occurs here only in St John's writings; but it is found five times in the two Epistles of St Paul to the Colossians and Ephesians, which form the connecting link
hath seen God at which is in the bosom of the Father,
between the writings of St Paul and St John (Col. i. 19, ii. 9; Eph. i. 23, iii. 19, iv. 13). Of these passages the two in the Epistle to the Colossians illustrate most clearly the meaning of St John. St Paul says that "all the fulness dwelt" in Christ (i. 19), and more definitely, that " all the fulness of the Godhead dwells in Him," "and ye," he continues, addressing the Christians to whom he is writing, "are in Him, fulfilled (iren\r]pa>fifvot)..." (ii. 9 f.). Here St Paul's thought is evidently that the whole sum of the divine attributes exists together in Christ, and that each Christian in virtue of his fellowship with Him draws from that "fulness" whatever he needs for the accomplishment of his own part in the great life of the Church, And so, from another point of sight, the Church itself, made up of the many parts, thus severally perfected, is " the body of Christ," His "fulness" realising in actual fact that which answers to the whole divine power in its Head (Eph. i. 23). St John's idea in the present passage is the same: Christians receive from Christ, as from a spring of divine life, whatever they severally require according to their position and work. All is in Him, and all in Him is available for the believer. Comp. v. 20, xv. 15, xvii. 22. For a complete discussion of the word see Lightfoot, ' Colossians,' pp. 323 flf.
all <vue\ The addition of all here (as compared with v. 14) appears to place us in a new company. The circle of the eye-witnesses passes into the larger fellowship of the Christian Church. Speaking from the centre of the new Society the Apostle can say "We all — whether we saw Christ's glory or not — can attest the reality of His gifts. We all received (r\. IT. eXa/So/iff, not have all we received) of His fulness, when we were admitted into His fold, and at each succeeding crisis of our spiritual life." The essential universality of the blessing excludes the special claims of every select body. Comp. iii. 34.
received] The verb is without any direct object, since of his fulness is not partitive. The conception of " the fulness " however at once suggests one: "<we all received that which answered to our wants."
and grace for grace} Each blessing appropriated became the foundation of a greater blessing. To have realised and used one measure of grace was to have gained a larger measure (as it were) in exchange for it (\aptv dvrl x-)- Thus this clause is not an explanation of that which has preceded, but a distinct addition to it. The phrase is illustrated by a saying in 'Aboth' iv. 5, "the reward of a precept is a precept."
17. For (Because) the la<w...\ The clause is parallel with v. 16, and not the ground of it.
the la<w twas given by (through)...^;^^ and truth came by (through)...] The Law is represented as an addition to the essential scheme of redemption. Comp. Gal. iii. 19; Rom. v. 20. It was "given" for a special purpose. On the other hand, the Gospel "came" (tyeWTo), as if, according to the orderly and due course of the divine plan, this was the natural issue of all that had gone before. Judaism was designed to meet special circumstances; Christianity satisfies man's essential nature.
grace and trutb~\ Grace and Truth are now presented under the aspect of their complete embodiment (f\ ^. «u r\ aX.: comp. v. 14, v. xai aX.). The Gospel is spoken of as "grace, so far as it is the revelation of God's free love, and as "truth," so far as it presents the reality and not the mere images or shadows of divine things. Comp. iv. 23. In both respects it was contrasted with the Law. The Law had a reward for obedience (Gal. iii. 12), and consequently brought a knowledge of sin (Rom. iii. 20; comp. vi. 14); and on the other hand, it had only the shadow of the good things to come (Heb. x. i; Col. ii. 17). This exact and subtle correspondence of St John's teaching with that of the other apostolic writings is to be noticed. The word "grace" does not occur elsewhere in his writings except in salutations, 2 John 3; Rev. i. 4, xxii. 21.
by (through) Jesus Christ] The Person who has been present to the Evangelist throughout is now at last fully named. Comp. xvii. 3, xx. 31. The "name" thus given includes the declaration of the true humanity of the Saviour (Jesus), and of His relation to the earlier dispensation (Christ). His divine nature is set forth in the next verse. Compare i John i. 3.
18. This last verse justifies the claim of the Gospel to be the Truth, while it lays down the inherent limitations of human knowledge. It is impossible, so far as our experience yet goes, for man to have direct knowledge of God as God. He can come to know Him only through One who shares both the human and divine natures, and who is in vital fellowship both with God and with man. In Christ this condition is satisfied. He who as the Word has been declared to be God, who as the Son is one in essence with the Father, even He set forth that which we need to know. It is tacitly assumed throughout, as it will be observed, that "the Truth" and " the knowledge of God " are identical terms.
No man bath seen God at any time (ever yet seen)] Comp. i John iv. 12. In both places the original of "God" is without the article (Qtov, not rov $eoi/). By this manner of expression thought is turned to the divine Nature rather than to the divine Person: " God as God" (comp. i. i, n.). The Theophanies under the Old Dispensation did not fall under this category. Comp. Exod. xxxiii. i 2 ff. (xxxii. 30). Even Christ Himself was not " seen " as God. The perception of His true divine Nature was not immediate, but gained by slow processes (xiv. 9). The words set aside the false views of Judaism and Heathenism (v. 37, i John v. 20 f.). They do not deny the possibility of a true knowledge of God, but of a natural knowledge of God, such as can be described by "sight." The sight of God is the final transfiguration of man (i John iii. 2). The simple act of vision is marked here (ftapantv, seen), while in the Epistle it is the calm sight of beholding (T<- tfeorai). Comp. xiv. 9, xii. 45.
By the use of the words ever yet (TTW- TroTf) the Evangelist perhaps points forward to that open vision of the Divine which shall be granted hereafter, i John iii. 2; Matt. v. 8.
the only begotten Son'] The remarkable variation of reading in this place, "one who is God only-begotten" (dtos fiovoytv^s) for "the only-begotten Son" (6 p.ovnytvfn vtor) (see Additional Note), makes no difference in the sense of the passage; and, however strange the statement may appear, does not seriously affect the form in which it is conveyed to us. "One who is God only-begotten," or "God the only Son" (^ovoytv^s &<>j), One of whom it can be predicated that He is unique in His Being, and God, is none other than "the onlybegotten Son " (o p.ovoy(vT]s tuor). The word Son — " the only-begotten Son " — carries with it the idea of identity of essence. The article in the one case defines as completely as the predicate in the other. But the best- attested reading (^ovoytvr^s 6e6s) has the advantage of combining the two great predicates of the Word, which have been previously indicated (v. I dtoSf i>. 14 p.ovoytvijs).
<which is in the bosom] The image is used of the closest and tenderest of human relationships, of mother and child (Num. xi. 12), and of husband and wife (Deut. xiii. 6), and also of friends reclining side by side at a feast (comp. xiii. 23), and so describes the ultimate fellowship of love. The exact form of the original words is remarkable. The phrase is not strictly "in the bosom," but "into the bosom " (6 <av tis T. *.). Thus there is the combination (as it were) of rest and motion, of a continuous relation, with a realisation of it (comp. i. i, fjv irpos). The " bosom of the Father" (like heaven) is a state and not a place.
The words, as used by the Evangelist, may point to the exaltation of the ascended Christ; but in connexion with " God the only Son " (jtovoy. 0f6s) it is more natural to take them as an absolute description of the nature of the Son, so that the participle will be timeless. In fact the Ascension of Christ is essentially connected with the divine glory which He had " before the foundation of the world " (xvii. 5).
of the Father} The choice of this title in place of God (rot) 0«oC) serves to mark the limits of the revelation made through Christ. Even this was directed to one aspect (so to speak) of the Godhead. The Son made God known not primarily as God, but as the Father. At the same time this title lays the foundation of revelation in the essential relation of the Persons of the Godhead. Comp. i John i. ^.
In this connexion the description of the relation of the Word to God (v. i, d Xoyo? fjv irpbs TOV 6f6v) is seen to be complementary to that of the relation of the Son to the Father. The one marks an absolute relation in the Godhead. The other a relation apprehended with regard to creation. Hence in the latter the form of expression is borrowed from human affection.
be} The pronoun (eVcfii/or) emphasizes the attributes of the person already given, and isolates Him for the distinct contemplation ot the reader. Comp. v. 33. This usage finds an interesting illustration in the fact that in i John this pronoun is used distinctively for the Lord: i John ii. 6, iii. 3, 5, 7, 16, iv. 17.
hath declared him} More exactly be declared Him, once and for ever. The word which occurs here (t^yjivaTo, Vulg. enarravit [disseruit, exposuit]) is constantly used in classical writers of the interpretation of divine mysteries. Cf. Gen. xli. 8, 24; Lev. xiv. 57. The absence of the object in the original is remarkable. Thus the literal rendering is simply, he made declaration (Vulg. ipse enarra- •vit). Comp. Acts xv. 14.
The position of the object of the former clause (God) at the beginning of the sentence, leads naturally to the supplying of it in thought here; or rather suggests that which corresponds with it in connexion with the new verb, " the truth concerning Him, revealed as a Father, as man could bear the revelation." The knowledge of God, which Christ had as God, He set forth to men as man. Comp. Matt. xi. IT. Men hear from Him that which He saw. Comp. vi. 45 f.
i. The writer occupies a distinct historical position. He speaks as one (i) who was originally a Jew, (ii) who had been an eyewitness, (iii) who is surrounded by a Christian society.
(i) His Jewish descent appears to be marked by the use of " his own home" (TO 1810), and "his own people" (of 18101, i>. n); by the mode in which creation is spoken of (tv dpxfl); by the implied reference to the Fall
(ii) It is impossible to interpret v. 14 (fQeavantQa) without violence otherwise than as containing a direct statement of the writer's experience, and that too given in a form which is strikingly natural.
(iii) The phrase "we all" (v. 16) can only be an appeal to the experience of the Christian body in which the writer was living.
2. There is no effort on the part of the writer to establish, or to enforce, or to explain. He sets forth what is matter of experience to him with complete conviction and knowledge. Nothing can be farther from the appearance of introducing any new teaching. The Evangelist takes for granted that his readers understand perfectly what he means by " the Word," "the Father." He does not expressly affirm but assumes the identification of the Word with Jesus Christ (i>. 17).
3. There is no trace of any purely speculative interest in the propositions which are laid down. The writer at once passes to life and history from the contemplation of the divine in itself (v. i). After the first verse everything is set down with a view to the revelation of God through the Word to men; and this revelation is treated historically in its different elements, and from the side of man. Moreover the Person of the Revealer is one
The main subject of the Gospel which has been prepared by the Prologue is THE SELF- REVELATION OF CHRIST TO THE WORLD AND TO THE DISCIPLES. Under this aspect the Gospel falls into two great divisions, THE SELF-REVELATION OF CHRIST TO THE WORLD (i. 19 — xii. 50); and THE SELF- REVELATION OF CHRIST TO THE DIS- CIPLES (xiii. i — xxi. 23).
The first of these two great divisions falls also into two parts, THE PROCLAMATION (i. I9 — iv. 54), and THE CONFLICT (v. i — xii. 50).
The record of the beginning of the Gospel contained in the first four chapters presents in act and word the main elements of the Message which Christ claimed to bring and to be, and typical examples of the classes of men to whom it was offered. So far He meets with misunderstanding, but with no active hostility. Principles and tendencies are laid open, but they await their development.
The Proclamation consists of two parts, which are marked distinctly in the construction of the narrative (ii. u, iv. 54). The first part deals with (i) THE TESTIMONY TO from first to last, though He is regarded successively as the Word, the Life, the Light, the Word made flesh, even Jesus Christ And the last term under which God is spoken of is "the Father," in which the abstract idea is lost in the personal.
4. Though the purely speculative is absent from the Prologue, as it is from the Gospel generally, the treatment of the subject is such that the Evangelist supplies the clues for the prosecution of the highest problems so far as man can pursue them. This he does (i) By opening a momentary vision of the Godhead itself in which can be seen the Immanent Trinity, (2) By shewing the relation of Creation to the Creator as Preserver, (3) By the declaration of the fact of the Incarnation, in which the Unity of the Finite and the Infinite is realised. And the more the Prologue is studied under these aspects, the more conspicuous become its originality and exhaustiveness.
5. The Prologue does in fact define the scope of the Gospel and interpret it. In this respect it corresponds with the close, xx. 31, which expresses in other terms w, 14, 18.
And while the phraseology is peculiar, this section contains nothing which is not either directly affirmed in the Lord's discourses, or directly deducible from them.
This section consists of three divisions, which deal with three forms of witness, three typical relations of Christ, three modes of revelation. The first gives the witness of the prophet, the relation of Christ to the preparatory dispensation, the revelation by direct divine communication (i. 19 — 34). The second gives the witness of disciples, the relation of Christ to individual men, the revelation through spiritual insight (i. 35 — 51). The third gives the witness of acts, the relation of Christ to nature, the revelation through signs (ii. i — u). In each case there is an activity of faith in recognising the divine message, half-veiled, half-open; and the section closes characteristically with the joyful confirmation of believers (ii. n).
The period covered by the incidents is marked as a week (i. 29, 35, 43, ii. i), which corresponds with the week at the close of the Lord's ministry.
The incidents are peculiar to St John, and he writes as an eye-witness throughout: i. 35, 41, ". a.
19 fl And this is the record of and Levites from Jerusalem to ask John, when the Jews sent priests him, Who art thou?
i. THE TESTIMONY OF THE BAPTIST (i. 19—34).
The narrative of St John starts from the same point as the original Apostolic Gospel (compare Acts i. 22, x. 37, xiii. 24; Mark i. i); but, as belonging to a later period in the growth of the Church, it distinguishes more exactly than that did the relation of the Baptist both to the old Covenant and to
The first part of the Baptist's testimony is concerned with the popular expectations to which his preaching had given fresh life, and contains the announcement of the Christ (19 — 1% \ The second part gives his personal recognition of the Christ who had now entered on His work (29 — 34). The verses which follow (35 — 37) form a transition, but belong most properly to the next section.
The circumstances of the Baptism of Christ are evidently presupposed as known; and the Baptism itself had already taken place before the mission from Jerusalem. This follows both from the record of time (w. 29, 35, &c.), and from the fact that the Baptist already " knew " Jesus as the Christ (v. 26, " whom je know not." Comp. v. 33).
St John says nothing of the Baptist's preaching of repentance, though it is implied in the words by which the Baptist described his office (o>. 23). This did not fall within the scope of the Evangelist, which was confined to the direct relations of the Herald and the Christ. How fully these relations are defined will appear from the following analysis of the Baptist's testimony as given by the Evangelist:
The Testimony of John.
Not the prophet, of undefined mission (v. 21).
with a preparatory baptism of water [v. 26), beforethecoming of amightier One (v. 27).
The sign itself (v. 32). The sign in relation to the promise (o>. 33). The sign interpreted (v. 34).
inquiries of the Jews (19 — 28). This mission from Jerusalem, which is not mentioned by the Synoptists, took place, as has been seen, after the Baptism, and was probably caused by some rumours which arose from that event. It may be regarded as being, in some sense, a Temptation of John corresponding to the (simultaneous) Temptation of Christ. John refused the titles in which the hierarchical party expressed their false views, even as Christ refused to satisfy their expectations by the assumption of external power. The position which John occupies relatively to the Jewish teachers on the one side, and to Christ on the other, offers a remarkable picture of the religious circumstances of the time. Both negatively and positively the scene is a living picture of a crisis of transition. The answer of the Baptist to the people (Luke iii. 15 ff.; Matt. iii. n) is distinct from, and yet perfectly harmonious with, St John's record.
19. And~\ The conjunction takes up the references already made to John's testimony: w. 15, 6, 7. Thus the history is bound up with the dogmatic Prologue, the transition lying in v. 17 (Jesus Christ); and so the loftiest thoughts pass at once and naturally into simple facts. It may be noticed also that the narrative evidently begins with the immediate, personal knowledge of the writer; and perhaps from the fact to which he referred the beginning of his own faith.
the J<MW] Specifically the Pharisees as the representative class (v. 24). On the use of the term generally see Introd. p. ix. a. In this case the envoys were probably despatched by the Sanhedrin. Compare ch. v. 33.
sent priests... from Jerusalem] sent unto him from Jerusalem priests... Those who were sent came directly from the religious centre of the people.
priests and Levites] The two classes representing the ecclesiastical side of the nation. The compound phrase is nowhere else used in
20 And he confessed, and denied not; but confessed, I am not the
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 AHe said, I am the voice of* Matt. 3. one crying in the wilderness, Make * straight the way of the Lord, as said
24 And they which were sent were of the Pharisees.
the New Testament; and " Levite" occurs only in Luke x. 3z (with "priest" in significant connexion), and Acts iv. 36. The exact description of those sent marks the special knowledge of the Evangelist. It may be added that he nowhere uses the titles scribes and elders found in the other Gospels (viii. 3 is unauthentic). On the popular expectation of the Messiah see vii. 41, note.
20. he confessed, and denied not] For the combination compare -v. 3, note. The first term (confessed) marks the readiness of the testimony; the second (denied not) the completeness of it. Both terms are used absolutely. A similar phrase is quoted from Josephus ('Antt.' vi. 7. 4), "Saul confessed that he was guilty, and denied not the sin."
but confessed] and lie confessed. The substance of the confession is added to the statement of the fact of the confession.
/ am not] The position of the pronoun, according to the true reading, is emphatic. " / am not the Christ for whom you take me, but the Christ is indeed among you." Thus the answer is addressed rather to the spirit than to the form of the question. The emphatic insertion of the pronoun (e'yaS) throughout the section is remarkable: I am the voice (v. 23); / baptize (v. 26); / am not worthy (v. 27); of whom / said (v. 30); / knew him not (vv. 31, 33); /came (v. 31); /have seen (v. 34). The relation of the Baptist to Christ is suggested everywhere.
21. What then? Art thou Ellas f] The construction of the original words adopted in A. V. is not found elsewhere in St John, though it occurs in St Paul (Rom. vi. 15, xi. 7). The words can also be rendered, What then (not Who) art thou? What is the function which thou hast to discharge? Art thou Elids f
Elias] Mai. iv. 5, the forerunner of the day of the Lord. Matt. xi. 14, xvii. 10 — 13. In a spiritual sense John was Elias (comp. Luke i. 1 7), yet not so as the Jews literally understood the promise. Thus the denial of the Baptist is directed to the Jewish expectation of the "bodily return of Elijah, of which
Lightfoot has collected interesting notices on Matt. xvii. 10. And at the same time the mission of the Baptist did not exhaust the promise of the coming of Elijah; beyond that coming there was yet another: Matt. /. c. ((pxerai «ai aTTOKaraarjfo-ei. See Chrysostom on the passage). Comp. Luke ix. 30.
that prophet] the prophet. The abruptness of the form of the question in the original is remarkable (The prophet art thou?). The reference is probably to Deut. xviii. 15, interpreted not of the Christ (Acts iii. 22, vii. 37), but in some lower sense. Comp. vii. 40, vi. 14. The general expectation often took a special shape, Matt. xvi. 14.
he answered, No] The replies grow shorter from time to time: " I am not the Christ," " I am not," " No."
22. Then said they...] They said therefore... This consequential (not temporal) then (oZv) is very common in St John; and it is necessary in most cases to give it the full rendering therefore in order to mark the connexion (often subtle) which the Evangelist indicates. The fresh question was a consequence of the former answer.
23. the •voice] Or, a voice. The Baptist was simply "a voice of one crying," not invested with a distinct personality (" thou art to me No bird, but an invisible thing, A voice, a mystery"). Moreover, the answer comes wholly from Isai. xl. 3, where the words herald the revelation of the glory of the Lord. In the Synoptists the quotation is applied to the Baptist: Matt. iii. 3; Mark i. 3; Luke iii. 4.
in the ivilderness~\ as once before in the triumphal march from Egypt. Comp. Ps. Ixviii. 7. In the original (Hebrew) these words are joined with the verb which follows, and it may be so here, make straight in the wilderness... In either case the moral application of the words is obvious.
24. they which were sent were of...] According to the oldest reading (KOI oTreoroX/ifVoi...not Kai ol an-eoraX/xeVoi) the translation is, they had been sent from...
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 11 The next day John seeth Jesus coming unto him, and saith,
attention would be fixed on the solemn and startling rite with which the new movement was inaugurated.
baptizest} The obvious symbolism of the rite — already adopted, as it seems, at the reception of proselytes — as marking spiritual defilement in the chosen people, would make it distasteful to legalists. It was however connected with the work of Messiah, Ezek. xxxvi. 25; Isai. lii. 15; Zech. xiii. i. Comp. Heb. x. 22.
if thou he not that Christ... that prophet..^} if thou art not the Christ... the prophet...
26. / baptize with (In) water} The answer is in two parts, and suggestive rather than explicit. " I baptize, because the form of this baptism shews that, however striking outwardly, it does not belong to the work of the Christ; and still it is designed to prepare for the recognition of the Christ actually present in the midst of you. My work is the work of a servant, and the work of a herald. There is nothing to condemn in my conduct, if you consider what my baptism is, and what the Christ's baptism is, and know that He is among you, so that the preparatory rite has a just place." The order of the words in the Greek (comp. 31) shews that the first thought is of the baptism as such, and next of its special character. Comp. Acts i. 5.
but there standeth one among you...'} In the midst of you standeth ow...The absence of the conjunction, according to the true text, and the position of the adjective (/i«Voy) at the beginning of the sentence, bring out sharply the opposition between the Baptist (/ baptize) and his Successor.
standeth} The word (orr/Kft), as distinguished from " is," marks the dignity and firmness of the position which Christ was shewn to hold. (Mark xi. 25; i Thess. iii. 8, &c.)
ye know not} The ye is emphatic. St John had at this time recognised Jesus; he knew Him, but his questioners did not.
27. He it is... before me~} The most probable text gives simply coming after me, which is to be taken closely with the words which precede.
The Pharisees hear words which might well move them to deeper questionings; but for this they had no heart. It is enough to have discharged their specific duty.
28. Beihabard} This name (Judg. vii. 24?) is a mere correction, made as early as the end of the second century (Syr. •vt.'), for Bethany, which was probably an obscure village in Peraea, and not to be confounded with the Bethany (xi. 18) on the Mount of Olives. According to a possible derivation Bethany may mean " the house of the boat " as Bethabara " the house of the passage," both equally marking the site of a ferry or ford across the Jordan.
The mention of the locality adds to the force of the preceding recital; and incidentally shews that the date of the mission falls after the first stage of the ministry of the Baptist, when he had left " the wilderness of Judaea" (Matt. iii. i) and retired "beyond Jordan." Compare x. 40, iii. 23.
John was baptizing} The form of expression in the original, where the imperfect of the verb is represented by the imperfect of the substantive verb and the participle, is characteristic of the New Testament writers, and serves to emphasize the idea of continued action. Comp. viii. 18, v. 39, xi. i.
The inquiries made from Jerusalem would naturally create fresh expectation among John's disciples. At this crisis (the next day) the Lord, who had retired for a time after His Baptism (Luke iv. i), returned, and John solemnly marked Him out, not by name but by implication, as the promised Saviour.
29. John (he) seeth...coming unto him} Compare -v. 36. Christ was probably coming directly from the Temptation. It was fitting that His active ministry should begin with the solemn recognition by His herald. The omission of the Temptation by St John can cause no difficulty except on the irrational supposition that he was bound to relate all he knew, and not that only which belonged to his design.
Behold the Lamb of God, which 30 This is he of whom I said, " taketh away the sin of the world. After me cometh a man which is words (as in v. 3 6) are spoken for those who " had ears to hear them."
the Lamb of GW] It seems likely from the abrupt definiteness of the form in which the phrase is introduced that it refers to some conversation of the Baptist with his disciples, springing out of the public testimony given on the day before. The reference which he had made to Isaiah might naturally lead to further inquiries as to the general scope of the prophet; and there can be no doubt that the image is derived from Isaiah liii. (comp. Acts viii. 32). But the idea of vicarious suffering endured with perfect gentleness and meekness, which is conveyed by the prophetic language (compare Jer. xi. 19), does not exhaust the meaning of the image. The lamb was the victim offered at the morning and evening sacrifice (Exod. xxix. 38 ff.), and thus was the familiar type of an offering to God. And yet more, as the Passover was not far off (ii. 12, 13), it is impossible to exclude the thought of the Paschal Lamb, with which the Lord was afterwards identified (xix. 36. Cp. i Pet. i. 19). The deliverance from Egypt was the most conspicuous symbol of the Messianic deliverance (ReV. xv. 3; Heb. iii. 3 ff.; Ezek. xx. 33 ff.); and "the lamb" called up all its memories and its promises. And it has been plausibly conjectured that this thought may have been brought home by the sight of the flocks of lambs passing by to Jerusalem as offerings at the coming Feast. However this may have been, the title as applied to Christ, under the circumstances of its utterance, conveys the ideas of vicarious suffering, of patient submission, of sacrifice, of redemption, not separately or clearly defined, but significant according to the spiritual preparation and character of those before whom the words were spoken. A corresponding glimpse of Christ's sufferings is given by Symeon in Luke ii. 25 ff.; and there can be no difficulty in believing that at this crisis the Forerunner had a prophetic insight into a truth which was afterwards hidden from the disciples (Matt. xvi. 21 ff).
It must be further noticed that the Lamb which the Baptist recognises was not one of man's providing. Christ is the Lamb of God, that is, the Lamb which God Himself furnishes for sacrifice (Gen. xxii. 8), while the accessory notions of " fitness for," "belonging to," are also necessarily included in the genitive.
The explanation which has been given of the definite article appears to be the most simple; but it is possible that the article may represent some earlier and well-known use of the phrase, as in " the prophet " (v. 21), " the root of David" (Rev. v. 5). Nor can any stress be laid upon the fact that the application of the title to Christ is strange and unprepared. The title the Lion of the tribe ofJudah (Rev. v. 5; comp. Gen. xlix. 9) is not less singular; and, according to many (but see Note on -v. 51), the title "the Son of man" rests upon the single passage of Daniel (vii. 13) in the Old Testament. The figure is found again in Rev. v. 6 ff. (apviov) and in i Pet. i. 19 f.
which taketh away\ It seems to be most in accordance with St John's usage to take this phrase as defining the character of "the Lamb of God," and not as presenting Christ under a new aspect, " even He that taketh away the sin of the world." The majority of the Old and Vulgate Latin copies, the Old Syriac and other early authorities, however, adopt the latter rendering by repeating "Behold " (Vulg. Ecce agnus Dei, Ecce qui tollit...). The word (a'ipei) may mean either (i) taketh upon him, or (2) taketh away. But the usage of the LXX. and the parallel passage i John iii. 5, are decisive in favour of the second rendering (Vulg. qui tollit, all. qui auferf); and the Evangelist seems to emphasize this meaning by substituting another word for the unambiguous word of the LXX. ((pepei, beareth). It was however by "taking upon Himself our infirmities" that Christ took them away (Matt. viii. 1 7); and this idea is distinctly presented in the passage of Isaiah (liii. n). The present tense marks the future result as assured in the beginning of the work and also as continuous (comp. i John i. 7).
the sin of the world'] The singular (as contrasted with the plural, i John iii. 5) is important, so far as it declares the victory of Christ over sin regarded in its unity, as the common corruption of humanity, which is personally realised in the sins of separate men. The parallel passage in the Epistle (I.e.) shews that the redemptive efficacy of Christ's Work is to be found in His whole Life (He was manifested) crowned by His Death. Of the two aspects of the Atonement, as (i) The removal of the punishment of sin, and (a) The removal of sin, St John dwells habitually on the latter. Yet see iii. 36; i John ii. 2.
The plural (sins'), which has been transferred into our own Prayer-Book from the early Western Service-Books (O Lamb of God that takest away the sins of the world), occurs in Latin quotations from the time of Cyprian (qui tollis peccata), but it is not found in any of the best MSS. of the Old Latin or of the Vulgate. It occurs also in the Morning Hymn of the Alexandrian Church (Gloria in
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, say-* Matt 3. ing, I saw the Spirit descending from l6 heaven like a dove, and it abode upon
33 And I knew him not: but he that sent me to baptize with water,
excelsis), though not in immediate connexion with " the Lamb of God," and this is probably the source of the liturgical use which slightly influenced the Latin texts.
the world] Creation summed up in humanity considered apart from (viii. 12, ix. 5, r John iv. 9), and so at last hostile to God (xiv. 17, xv. 1 8). Yet potentially the work of Christ extends to the whole world (vi. 33; i John ii. 2). Compare Additional Note on
The Synoptists have preserved a trace of this extension of the work of Messiah from the Jews to mankind in the teaching of the Baptist (Matt. iii. 9). His call to confession and repentance included the idea of the universality of his message. He addressed men as men. Comp. v. 7 note.
30. of 'whom'] Literally, according to the true text, in behalf of whom (yirtp oJ), i.e. vindicating whose glorious office as compared with my own.
/ (e'yo») said] The pronoun is purposely expressed: /, the prophetic messenger of His advent, declared His superior majesty.
a man] The word chosen (ai/Tjp, Vulg. vir) is emphatic, and here serves to give dignity to the person described (contrast avdpvnosi "v. 6). Elsewhere, except in the sense of " husband," it occurs in St John only in vi. 10, where the two terms (di/ifp, avdpoirot) are contrasted.
31. / knew him not] I (emphatic), his precursor, trained for my work in the deserts (Luke i. 80) till the day for my mission came, knew Him not as Messiah (v. 26). From the narrative in St Luke it appears to be doubtful whether the Baptist had any personal knowledge of Jesus.
but that he should be made manifest] but apart from such special knowledge I had a distinct charge; and I knew that my mission was to lead up to the present manifestation of the Christ to the chosen people.
Israel] The term is always used with the idea of the spiritual privileges attaching to the '•ace, i. (50) 49, iii. 10, xii. 13.
The popular belief that Messiah would be unknown till He was anointed by Elijah, is given in a very remarkable passage of Justin's ' Dialogue,' c. 8.
am I come baptizing with (in) water] Rather, came I, fulfilling my initiatory work.
The order of the words differs from that in •w. 26, 33, so that the subordinate character of his baptism is here the predominant idea.
32. bare record] bare witness. It is important to preserve the identity of language throughout: -w. 7, 8, 15, 19, 34.
/ saw~] Rather, I have beheld (re&'a/im), "gazed on," with calm, steady, thoughtful ga/e, as fully measuring what was presented to my eyes (i John i. i). The perfect is found only i John iv. 12, 14. The aorist occurs frequently, i. 14, 38, &c. The verb in v. 34 is different (etapaKa).
the Spirit descending] This communication of the Spirit to Christ belongs to the fulfilment under human conditions of His whole work. Hitherto that work had been accomplished in the perfection of individual Life. Messiah now enters on His public office, and for that receives, as true Man, the appropriate gifts. The Spirit by whom men are subjectively united to God descends upon the Word made Flesh, by whom objectively God is revealed to men.
from (out of) heaven like (as) a dove~\ This definite revelation may be compared with that of the " tongues of fire," Acts ii. 3. The word used of the Spirit "moving on the face of the waters" in Gen. i. 2, describes the action of a bird hovering over its brood, and the phrase is explained in the Talmud, "The Spirit of God was borne over the water as a dove which broods over her young " (' Chag.' 15 a). To those who had not "eyes to see" the outward phenomenon may not have appeared anything extraordinary, just as the articulate voice of God was said by such to be thunder (xii. 29). But Christ Himself, who "saw" this visible manifestation in its divine fulness (Matt. iii. 16; Mark i. 10), heard also the divine words as a definite message. The dove, as a symbol here, suggests the notion of (i) Tenderness, (2) Innocence, Matt. x. 1 6, (3) Gentle and tranquil movement.
and it abode upon him] The transition to the finite verb gives emphasis to this fact. The phrase occurs Isai. xi. 2. The Spirit came to the prophets only from time to time (comp. a K. iii. 15), but with Christ it remained unchangeably.
33. And I knew him not] The phrase is solemnly repeated from v. 31. The mission and the sign of the fulfilment of the mission are treated in the same way.
the same said untc 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.
he that sent me...the same (he) said} This detail is peculiar to St John. In what form this revelation was conveyed to the Baptist we cannot tell. He was conscious of a direct personal charge. This is brought out prominently by the repetition of the pronoun '•'•he (e'/ceivos) said." Comp. v. 18.
Upon whom] Rather, Upon whomsoever, so that the dependence of the Baptist's knowledge on the divine sign is placed in a stronger light.
remaining] abiding, as v. 32. Both elements (the descent and the resting) in this sign are obviously significant. The Spirit "descended" for the fulfilment of a ministry on earth; He "abode" on Christ so that from henceforth that which was immanent in the "Word" — His "glory" — was continuously manifested to believers. The Son became the Giver of the Spirit who revealed Him, even as the Spirit enabled Him to reveal the Father. He Himself received the Spirit, as it was His office to baptize with the Spirit.
The "abiding" no less than the "descent" of the Spirit was an object of "sight" to the herald of Christ. He was enabled to discern in the Lord after His return from the Temptation the permanence of His divine endowment.
baptizeth with (in) the Holy Ghost] the atmosphere, the element of the new life. Comp. iii. 5; Matt. iii. n, "with the Holy Ghost and jfire."' The inward and outward purification are thus combined. Tha transference of the image of baptism to the impartment of the Holy Spirit was prepared by such passages as Joel ii. 28 (Acts ii. 17).
The "descent," and "abiding" of the Spirit upon Him "who was in the beginning with God " illustrates the perfect order with which the divine counsel is accomplished. As " the Son of Man" (comp. <v. 51), Christ was thus "consecrated to His public Work. Such a consecration is spoken of as wrought by the Father before the Incarnation (x. 36), and by the Son before the Passion (xvii. 19).
34. / saw, and bare record~] Rather, I (emphatic) have seen as a fact, without the accessory notion of attentive observation (v. 32), and have given my witness that... So far my experience and my work are now completed. The sign for which I waited has been given; the Messiah whom I was sent to herald has been revealed.
the Son of God] Dan. iii. 25. The phrase is to be interpreted according to the context in which it occurs of those who are in each case regarded as the direct representatives of God, as sometimes of kings, &c. (Ps. Ixxxii. 6); and so here it is used in the highest sense
(comp. Ps. ii. 7). Some very early authorities (K, Syr. *vt., &c.) read the chosen one of God.
In comparing this section with the corresponding passage in the Synoptists, we notice:
i. The Baptism and Temptation must precede i). 19. John knew Jesus as Messiah (v. 26), of which he was first assured at His Baptism (v. 33). And the succession of time (29, 35) leaves no interval for the Temptation, of which the Baptist would naturally have no knowledge. It is probable that v. 29 marks the return of the Lord from the Temptation.
z. The testimony of John given in the Synoptists belongs to the time before the Baptism, and is addressed to a popular audience: that in St John, to special messengers (as it seems) from the Sanhedrin, and to the immediate disciples of the Baptist. The substance of the testimonies corresponds to these differences of circumstances. The former is general, and combined with the idea of judgment; the latter is carefully defined with regard to current belief, and stimulative to faith. Moreover, the testimony recorded by St John distinctly refers to the earlier testimony (v. 30).
3. The particularity and exactness of St John's narrative, preserving the" exact marks of time, and place, and look, and position, mark the work of an eye-witness.
4. The testimony of John, which was the first recognition and the first manifestation of Christ, is the natural beginning of St John's Gospel, whose design is to give the historic development of faith and unbelief. Comp. xx. 31. In this incident faith in Christ was first shewn and first tried. The testimony of John was a word of inspiration answering to the faith which regarded outward facts in a divine light.
5. The descent of the Holy Spirit upon Christ at His Baptism is presented by St John simply as an objective sign to the Baptist. He does not speak of any communication of the Holy Spirit to Christ. The "abiding" is part of the sign, the completion of the "descent." By a comparison of the other Gospels we see that the manifestation was a sign to Christ also as well as to the Baptist; just a? the words which contained the divine revela-
• tion (My beloved Son) were heard in their twofold application, as addressed to others, This is my beloved Son (Matt.), and as addressed to the Lord, Thou art my beloved Son (Mark, Luke). To the Baptist the sign shewed that his work was consummated by the open advent of Him whose way he was himself sent to prepare: to Christ, that the hour of His public ministry was come, a ministry com-
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!
menced by an act of self-humiliation. At the same time we cannot but believe (so far as we realise the perfect humanity of Christ) that Christ at this crisis first became conscious as man of a power of the Spirit within Him corresponding to the new form of His work. See i\ 33, note.
For the rest it will be seen that the narratives of this event lend no support to the Ebionitic view that the Holy Spirit was first imparted to Christ at His Baptism; or to the Gnostic view that the Logos was then united to the man Jesus. And at the same time this event enables us to apprehend the different spheres of the Word and of the Spirit. By the Word God is revealed objectively to man: by the Spirit man is subjectively brought into fellowship with God. We could not, without destroying the essential idea of the Christian Faith, suppose either that the Spirit was made flesh or that the Word descended upon
The work of the Baptist passed naturally into the work of Christ. His testimony found a true interpretation from some of his disciples, and they first attached themselves to the Lord. Christ who had been announced and revealed was welcomed and followed.
The whole section consists of a series of examples of spiritual insight. Christ reveals His power by shewing His knowledge of men's thoughts (w. 42, 48); and the disciples recognise their Master by their experience of what He is (irv. 39, 41, 49). The incidents are a commentary on the words "Come and see" (w. 46, 39), and the promise with which the section closes opens the prospect of a more perfect divine vision (v. 5i).
The very mixture of Hebrew (Simon, Nathanael) and Greek (Andrew, Philip) names seems to indicate the representative character of this first group of disciples; and there is a progress in the confessions which they make: '•'•We ha-ve found the Messiah'11 (v. 41): " We have found him of whom Moses in the Law, and the Prophets, did write..." (v. 45): "Rabbi, thou art the Son of God, thou art the King of Israel" (v. 49).
The history falls into two parts, and deals with two groups of disciples. First, John's work is crowned (35 — 42)] and then Christ's work is begun (43 — 51). This will be seen in the subjoined table. The Testimony of Disciples.
(2) John's disciples and Christ
b. The second group. Christ's teaching begun (v-v. 43—51). <r. Christ's call and its issue (outward power) (43—46). /3. Christ's knowledge of the heart
The work of the first day of Christ's Ministry. John's teaching crowned (35 — 42).
On this first day of His teaching Christ is recognised by those who have been already prepared to receive Him. The disciples ot John are shewn in their true position towards him and his Successor. Christ is not said to have called any one to Himself. Two pairs of brothers, as it appears, form the first group of disciples, of whom the first pair are named, Andrew and Simon; and the second pair, John and James, are only faintly indicated. The first disciples become the first preachers.
The date is shortly before the Passover (ii. i, 12); and in accordance with this an early tradition fixed the beginning of Christ's Ministry at the venial equinox (' Clem. Horn.' I. 16).
35. Again tlx next day after John stood] Again the next day John was standing. The picture is one of silent waiting. The hearts of all were full with thoughts of some great change. Was standing: compare vii. 37, xviii. 5, 16, 18, xix. 25, xx. n.
two of his disciples'] Comp. viii. 17. One of them is identified (v. 40) as Andrew; and the other was evidently the Evangelist. This appears from the absence of all further designation, and from the fact that the narrative bears the marks of having been written by an eye-witness for whom each least detail had a living memory.
36. looking upon] having looked on. The word (tpfiXf^rat) describes one penetrating glance, as again in v. 42, the only other place where it is found in St John. Comp. Mark x. 21, 27; Luke xx. 17, xxii. 61.
as he walked] no longer "coming unto him" (v. 29), but evidently (37, 38) going away. So for the last time the Baptist and the Christ were together; and the Baptist
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:
40 One of the two which heard before John speak) and followed him, was ni) Andrew, Simon Peter's brother.
gave by anticipation a commentary on his own sublime words (iii. 30) where he pointed his scholars to their true Lord.
Behold the Lamb of God!'] The words are not at this time a new revelation (as -v. 29) and therefore the explanatory clause is omitted. They are a suggestion by the Baptist *to those who had hitherto faithfully followed him, that now they were called away to a greater Master. The first disciples of Christ naturally came from among the Baptist's disciples. So the divine order was fulfilled, and the preparatory work had fruit. The new Church grew out of the old Church, as its proper consummation. The revelation of Christ as He was (v. 29) shewed to those whose souls were rightly disciplined that He would complete what the Baptist had begun. At the same time the disciples of the Baptist could leave their teacher only in obedience to his own guidance as he interpreted their thoughts. And the direction came not as a command, but in a form which tested their faith. The words spoken answered to their inmost thoughts, and so they could understand and obey them. But without this spiritual correspondence the decisive sentence could have no power of constraint, for it does not appear that St John even addressed them, but rather he spoke indefinitely (v. 29), and the message came home to them: He saith...and the two disciples heard him speak (as he spoke, r/Kovvav AaAotjj/roj), and followed Jesus.
37. followed] The word expresses the single act as their choice was made once for all. The circumstance has a significance for all time. Christ's first disciples were made by the practical interpretation of a phrase which might have been disregarded.
38. Then (But) Jesus turned] as He was going away. This action hindered the two disciples from following Him silently and unperceived as they might have done (they... followed... but Jesus...).
What seek ye?] Not whom? It is of interest to compare the first words of Christ recorded in the several Gospels. Suffer it to be so now; for thus it becometh us to fulfil all righteousness (Matt. iii. 15). The time is fulfilled, and the kingdom of heaven is at hand: repent je and believe the gospel (Mark i. ij).
How is it that ye sought me? wist ye not that I must be about my Father's business? (Luke ii. 49). The first words in the text followed by Come and ye shall see, the searching question and the personal invitation, are a parable of the message of faith.
They said (And they said)... Rabbi] The fresh recollection of the incident seems to bring back the original terms which had almost grown to be foreign words (w. 41, 42). The English Master is to be taken in the sense of "Teacher." Comp. iii. 2, note.
The answer implies that if they could be with Christ, that, and nothing less than that, would satisfy their want. For a thing (what? v. 38) these first disciples substituted a Person. They were in need of Christ first and not of any special gift of Christ.
39. Come and see] According to the most probable reading, Come and ye shall see. The present imperative (ep^FoA, compare v. 47, vii. 37, xi. 34, and on the other hand iv. 16, «A$e) describes an immediate act contemplated as already begun. The act of faith goes first: knowledge is placed definitely after. The double repetition, So they came and saw, must be noticed.
They came... day... for it was...] They came therefore (So they came)...day...it was...
that day] that memorable day, from which the Christian society took its rise. Compare xx. 19 note.
the tenth hour] i.e. 10 a.m. Comp. iv. 6, note, and Additional Note on ch. xix. An early hour seems to suit best the fulness of the day's events. The mention of the time is one of the small traits which mark St John. He is here looking back upon the date of his own spiritual birth.
heard John speak] Literally, heard from John, heard the great tidings from him, i.e. that Jesus was the Lamb of God. For the construction see vi. 45.
Andrew] Compare vi. 8, xii. 22; Mark xiii. 3, where the same four disciples appear together as here. See note.
Simon, and saith unto him, We have found the Messias, which is, being interpreted, "the Christ.
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.
41. first findetb his own brother] f indeth first his own brother. The words imply that someone else was afterwards found; and from the form of the sentence we may conclude that this was the brother of the second disciple, that is James the brother of John. All this evidently took place on the same day (vv. 35, 43)- fndeth] The use of the word in this chapter is most remarkable. It occurs again in this verse and in 43 (44), and twice in i>. 45 (46). The search and the blessing go together.
We have found} This was the result of their intercourse with Christ. The verb stands first, thus giving prominence to the search (v. 38) now joyously ended. It is otherwise in v. 45. The plural shews the sympathy but not the presence of St John.
The announcement was an interpretation of the disciples' own experience. It does not appear that the title was used by the Baptist. The prerogatives of the Christ, the works of the Christ, were laid open, and it was the office of faith to recognise Him in whom they were found.
The title "the Christ" is found in the narrative of St John's Gospel, just as in the Synoptists. It is not unfrequently used by the people doubting and questioning (vii. 26 f., 31, 41 f., x. 24, xii. 34. Comp. ix. 22); and by the Baptist in answer to them (i. 20, 25, iii. 28); but very rarely in a confession of faith, as here and xi. 27. Comp. iv. 25, 29. The word is introduced wrongly in iv. 42, vi. 69. For the usage of St John himself see xx. 31; i John ii. 22, v. i; i John 9; Rev. xi. 15, xii. 10, xx. 4. Comp. i. 17 note. Perhaps the Hebrew form is definitely preserved in order to connect the Lord with the Jewish hope and to exclude Gnostic speculations on the./Eon Christ.
41, 42. fndeth... saith... brought] The change of tense gives vividness to the narrative.
42. And he brought...And when Jesus beheld him be said] He brought...Jesus looked on him and said.
Thou art] This is not necessarily a prophetic declaration by divine knowledge. It rather means simply " this is your natural name." Some take the phrase interrogatively: Art thou...? placing the old and the new in sharper contrast.
thou shalt be called Cephas"] Hereafter thou shalt win the name of Cephas. This promise received its fulfilment, Matt. xvi. 18 (Thou art Peter), where the earlier naming is implied. The title appears to mark not so much the natural character of the Apostle as the spiritual office to which he was called.
by interpretation, A stone"] The sense would perhaps be given better by keeping the equivalent proper name: by interpretation Peter, that is a stone, or rather a mass of rock detached from the living rock (Vulg. Cephas quod interpretatur Petrus).
As to the relation of this meeting with St Peter to the call recorded in Matt. iv. 18 — 22; Mark i. 16 — 20; Luke v. i — ii, it may be observed that
3. This was the establishment of a personal relationship: that was a call to an official work. The former more naturally belongs to St John's scope, as giving the history of the growth of faith. The latter falls in with the record of the organization of the Church.
4. The teaching in Galilee to which the call recorded in the Synoptists belongs was really the beginning of a new work, distinct from the Lord's first work at Jerusalem.
5. The occupation of the disciples with their ordinary work after the first call finds a complete parallel in John xxi.
The work of the second day of Chrisfs ministry. Christ's own work begun (43 — 51).
The record of the fulfilment of John's work in the attachment of his disciples to Christ is followed by the record of the beginning of Christ's work. Jesus now " seeks" and commands (v. 43), and reveals both His authority and His insight.
43 ^ The day following Jesus 45 Philip findeth Nathanael, and would go forth into Galilee, and find- saith unto him, We have found him, 1 "' •'• ' '-1- ------ L-'- 1?~1 of whom /Moses in the law, and the 'Gen. 49.
43. Toe Jay following Jesus would go forth... and jindeth... and salt b...~] The next day (w. 29, 35) lie was minded to go forth... and he/«<&/£...and Jesus saith... The transposition of the subject by the best authorities creates no real ambiguity. Compare xix. 5. The purpose is evidently spoken of as in accomplishment.
The coordination of the two clauses (he was minded, and he saith}, which would commonly be placed in dependence, is characteristic of St John's style. Comp. ii. 13 if.
go forth into Galilee'] "His hour was not yet come" for a public manifestation at Jerusalem, and therefore He returned for a time to His usual place of abode.
findeth'] How and where "Jesus found Philip" must remain unknown; but the word implies that the meeting was not accidental. Compare <w. 43, 45 (46): v. 14. The Lord "found" those who were "given" to Him: xvii. 6 ff., vi. 37. Comp. iv. 23.
Philip] Seevi. 5, 7, xii. 21 ff., xiv. 8, 9. These passages throw light on the character of the disciple whom Christ sought. The name Philip is pure Greek. Comp. xii. 20 f.
44. was of Bethsaida, the city...'] More exactly, was from (ano) Bethsaida, of (Vie) the city... The Synoptists mention that Simon and Andrew had a house at Capernaum (Mark i. 21, 29; comp. Matt. viii. 5, 14; Luke iv.
Bethsaida'] Defined as Bethsaida of Galilee, xii. 21; and identified by Dr Thomson with Abu Zany on the west of the entrance of the Jordan into the lake, and by Major Wilson with Khan Minyeh ( Wilson, ' Sea of Galilee,' in Warren's 'Recovery of Jerusalem,' pp. 342, 387). Comp. Matt. xiv. 22 note; Mark viii. 22 note.
The notice of the home of Philip explains how he was prepared to welcome Christ. He knew and was in sympathy with Andrew and Peter; and probably he too with them had followed the Baptist.
45. Philip fndeth] Probably on the journey. Nathanael was "of Cana in Galilee" (xxi. a). The first disciple who "found Christ," and the first disciple whom Christ " found," became alike evangelists at once.
(1) The mention of him in this place and in xxi. 2 shews that he occupied a prominent position among the disciples. Those with whom he is classed in each place are Apostles.
(2) No mention is made of Nathanael in the Synoptists, or of Bartholomew in St John; while the name Bartholomew is a patronymic (Son of Tolmai) like Barjona (Matt: xvi. 17), and Barjesus (Acts xiii. 6).
(3) In the list of Apostles Bartholomew is coupled with Philip by St Matthew (x. 3), St Luke (vi. 14), St Mark (Hi. 1 8), so that the six first are the six first called. In xxi. 2 Thomas is added, as in Acts i. 13.
We have found] Here, in the original, the verb stands last. "Him of whom Moses wrote and the prophets, we have found." This form of the sentence (contrast v. 41) seems to imply that Philip and Nathanael had often dwelt on the Old Testament portraiture of Messiah. By the use of the plural, Philip unites himself to the little group of disciples, and his words shew that he had been before in communication with them.
Jesus of Nazareth, the son of Joseph] i. e. in Jesus of Na/areth. Philip describes the Lord by the name under which He would be commonly known. Comp. Matt. xxi. 1 1; and ch. vi. 42 (vii. 42).
46. Can there any good thing come out of Nazareth?'] Literally, From Nazareth can any good thing be? i.e. can any blessing, much less such a blessing as the promised Messiah, arise out of a poor village like Nazareth, of which not even the name can be found in the Old Testament? Contrast Isai. ii. 3 (Z/ow). There is no evidence, unless the conduct of the Nazarenes to the Lord be such (Luke iv. 1 6 ff".), that Nazareth had a reputation worse than other places in Galilee (Matt, xiii. 58; Mark vi. 6). It was proverbial, however, that "out of Galilee ariseth no prophet" (vii. 52); and the candour of Nathanael would not hide a misgiving even when it was to the dishonour of his own country. The phrase be out of (eu>ai (K) denotes more than the simple home. It expresses the ideas of
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!
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.
Come and see'} Compare v. 39. The words contain the essence of the true solution of religious doubts. The phrase is common in Rabbinic writers (HS-ll K13). See Wetstein on v. 40.
of bint] not to him, but to the bystanders, as reading the soul of the man approaching Him.
It will be noticed how the Lord interprets the thoughts of all whom He meets in these opening chapters of St John: St Peter (T;. 42), St Philip (v. 43), Nathanael (v. 47), the Blessed Virgin (ii. 4), Nicodemus (iii.), the Woman of Samaria (iv.). Compare ii. 25.
an Israelite indeed] one, that is, who answers in character to the name which marks the spiritual privileges of the chosen nation — "soldiers of God." There is already here a reference to Jacob's victories of faith (v. 51), which is made yet clearer by the second clause.
in suborn is no guile} who is frank, simple, with no selfish aims to hide, no doubts to suppress. In whom the spirit of Jacob — the supplanter — has been wholly transformed to the type of Israel. The future growth of St Peter had formed the main topic of Christ's welcome to him (v. 42), as here the present character of Nathanael.
48. Whence knowest thou mef] Nathanael must have overheard the words spoken about him, and found in them some clear discernment of his thoughts (comp. ii. 25), which roused him to this question of surprise uttered without reserve.
Before that...'} The love of Christ had anticipated the love of the friend in finding Nathanael.
when thou wast under the fig tree, I saw thee~\ This sentence, like the former one, points to some secret thought or prayer, by knowing which the Lord shewed His divine insight into the heart of man. He saw not that which is outward only, but that which was most deeply hidden. Compare iv. 19. There is nothing to shew whether Nathanael was still in meditation when Philip found him or not.
the Jig tree} which would be in leaf about this time (Matt. xxi. 10 tt'., ch. ii. 13). The definite article (the fig-tree) calls up the exact scene. Compare Mic. iv. 4; Zech. iii. 10, &c. The form of the phrase (VTTO TTJV O-VKIJV, contrasted with viroKarot T^S O-VKTJS, v. 50, underneath) implies that Nathanael had withdrawn under the fig-tree, for thought or prayer. This meditation turned (as we must suppose) upon the ideas recognised in the Lord's words. Augustine's narrative of the crisis of his own conversion is a singular commentary on the scene. He too had retired beneath a fig-tree for solitary thought when the voice from heaven "Tolle, lege" decided his choice. ' Confessiones,' vm. 12. 28. A passage is also quoted from the Jerusalem. Talmud (' Berachoth,' n. 8), in which R. Akiva is described as studying the law under a fig-tree.
Rabbi} All prejudice and doubt is laid aside, and the title is given by instinct which before (T. 48) he had withheld.
thou art the Son of God; thou art the King (art King) of Israel} Thus Messiah was. described in relation to (i) His divine origin (2) His human sovereignty. Both attributes are implied in the conception of a kingdom of God. "The 'true Israelite,' " as it has been well said, "acknowledges his king." Compare Peter's confession in Matt. xvi. 16, and in ch. vi. 68, 69, and that of Thomas in xx. 28.
the Son of God'} The words are an echo of the testimony of the Baptist (v. 34). Nothing can be more natural than to suppose that the language of John had created strange questionings in the hearts of some whom it had reached, and that it was with such thoughts Nathanael was busied when the Lord "saw" him. If this were so, the confession of Nathanael may be, as it were, an answer to his own doubts.
King of Israel} As here at the beginning, so once again this title is given to Christ at the close of His ministry, xii. 13. Compare Matt, xxvii. 42; Mark xv. 32, where the mockery is made more bitter by the use of this theocratic phrase in place of the civil title, " King of the Jews." See xviii. 33 note.
him, Because I said unto thee, I saw verily, I say unto you, Hereafter ye
50. believest thou f] The words can also be taken affirmatively; but the same sense is given more forcibly by the question (comp. xvi. 31, xx. 29), which conveys something of surprise that the belief was accorded so readily, and something of warning that even this expression of belief did not exhaust the power of faith.
see greater things than these~] actually experience greater proofs of my divine mission than are shewn in these revelations of thy thoughts. The plural (these things) marks the class and not the special incident. Comp. 3 John 4-
51. he saith unto him...1 say unto you... ye] The word is for Nathanael, but thie blessing is for all believers.
Verily, verify] i.e. Amen, Amen. The phrase is found in the New Testament only in the Gospel of St John (who never gives the simple Ameri), and (like the simple Amen in the Synoptists) it is used only by Christ. The word Amen is represented by in truth or truly in Luke iv. 25, ix. 27. In the LXX. the original word is retained only in responsive phrases (Neh. v. 13, viii. 6). Elsewhere it is translated, "be it so" (yeVotro), Ps. xli. 13, Ixxii. 19, Ixxxix. 52. The word is properly a verbal adjective, "firm," "sure." Comp. Isai. Ixv. 16 (God of the Amen. LXX. o 6(bs 6 dXndivos); Rev. iii. 14 (the Amen). See Delitzsch, 'Ztschr. f. Luth. Theol.' 1856, ij. 422 ff.
Hereafter (From henceforth)] This word must be omitted according to decisive authority. If it were genuine it would describe the communion between earth and heaven as established from the time when the Lord entered on His public ministry.
heaven open] Rather, opened. The phrase is the symbol of free intercourse between God and man. Comp. Isai. Ixiv. i.
angels... ascending and descending'] The order is remarkable. The divine messengers are already on the earth though we see them not; and they first bear the prayer to God before they bring down the answer from Him. So it was in the vision of Jacob (Gen. xxviii. 12), which furnishes the image here; and by the Incarnation that vision was made an abiding reality. That which was a dream to the representative of Israel was a fact for the Son of Man. Thus the reference is to the continuing presence of Christ (Matt, xxviii. 20), in whom believers realise the established fellowship of the seen and the unseen, and not to the special acts of angelic ministration to Christ alone during His earthly life. There is an interesting discussion of Jacob's vision in Philo, ' De Somn.' §§ 22 ff. pp. 640 ff.
The locality of the conversation may have been near Bethel or the ford Jabbok, so that the references to Jacob's history were forcibly suggested by the places made famous through the patriarch.
angels'] ch. xx. 12 (comp. xii. 29). There are no other references (v. 4 is a gloss) to the being and ministry of angels in the Gospel or Epistles of St John.
the Son of man] By the use of this title the Lord completes the revelation of His Person, which has been unfolded step by step in the narrative of this chapter, in which He has been acknowledged as the greater Successor of the Baptist (-w. 26 f.), the Lamb of God (w. 29, 36), the Son of God (-v-v. 34, 49), the Messiah (w. 41, 45), the King of Israel (v. 49). These titles had been given by others. He chooses for Himself that one which definitely presents His work in relation to humanity in itself, and not primarily in relation to God or to the chosen people, or even to humanity as fallen. If, as appears probable, the title was now first adopted, it is to be noticed that it was revealed in answer to a signal confession of faith (Matt. xiii. 12). See Additional Note.