John 1
DODDJohn 1:1-14
St. John begins his gospel with a very sublime and emphatical account of the deity and incarnation of Christ; and of those glorious and important purposes for which he condescended to appear among us in the human nature. John I. 1—14.
IN the beginning IN the beginning, before the foundation of the world, or the first production of any created
training up for an admission to the Christ-hence, and applied without any particular an church, whose name of catechumens regard to the age of the persons concern was, as it is well known, derived from ed. Compare Acts xviii. 25; Rom. ii.
St. John asserts the Deity of Christ.
being, a glorious Person existed, who (on account II. of the perfections of his nature and his being in John time the medium of divine manifestations to us) I. 1 may properly be called the word of God.ᵃ And the word was originally with God the Father of all: so that to him the words of Solomon might justly be applied, Prov. viii. 30; “He was by him as one brought up with him, and was daily his delight.” Nay, by a generation which none can declare and an union which none was himself God,ᵇ e truly and prop-
ous a stumbling block on the very threshold of his work, and represent it as the christian doctrine, that in the beginning of all things there were two Gods, one supreme and the other subordinate: a difficulty which, if possible, would be yet farther increased by recollecting what so many ancient writers assert, that this gospel was written with a particular view of opposing the Corinthians and Ebionites (see Iren. I. i. c. 26; I. iii. c. 11; Euseb. Eccl. Hist. I. vi. c. 14,) on which account a greater accuracy of expression must have been necessary. There are so many instances in the writings of this apostle, and even in this chapter (see ver. 6, 12, 13, 18,) where Θεος, without the article, is used to signify God in the highest sense of the word, that it is something surprising such a stress should be laid on the want of that article, as a proof that it is used only in a subordinate sense. On the other hand, to conceive of Christ as a distinct and co-ordinate God, would be equally inconsistent with the most express declarations of scripture, and far more irreconcileable with reason. Nothing I have said above can by any means be justly interpreted in such a sense: and I here solemnly disclaim the least intention of insinuating one thought of that kind, by any thing I have ever written, here or elsewhere. The order of the words in the original (Θεος πν ο λογος,) is such, that some have thought the clause might more exactly be translated, God was the word. But there are almost every where so many instances of such a construction as our version supposes, that I chose rather to follow it than to vary from it, unnecessarily, in this important passage. I am deeply sensible of the sublime and mysterious nature of the doctrine of Christ’s deity, as here declared: but it would be
All things were m e by him.
- The same was in the beginning with God.
All things were made by him; and without him was not any thing made that was made.
erly divine. I repeat it again, that the condescension of his incarnation may be more attentively considered, this divine [word] was in the very beginning with God, and, by virtue of his most intimate union with him, was possessed of infinite glory and felicity. And when it pleased God to begin his work of creation, all things in the whole compass of nature were made by him, even by this almighty word; and without him was not any thing made, not so much as one
II. John 1. 2 3
there being no distance between them: (alluding, I suppose, to the form of those ancient chariots where, as in the chairs we use upon the road, the driver sat close to the person driven; which was not the case in all; compare Acts viii. 38.) “And therefore he (that is, God) says, I will speak unto thee from the mercy seat between the two cherubims; thereby representing the Logos as the charioteer by whom the motion of these powers is directed; and himself who speaks to him as the rider (or person carried) who commands the charioteer how he is to manage the reins.” Ο δε υπεραγω τηλων (scil. δυναμικως σοιηλικης και βασιλικης) ΛΟΓΟΣ ΘΕΙΟΣ, εις οραλιν ουκ ηλβεν Ιδεαν, αλε μηδενι των κατ’ αισθησιν εμφερης αν, αλλ’ αυλος εικων υπαρχων Θει, των γοπλων απαξ απαγλων ο πρεσθυλλος, ο εγγυλλος, μηδενος ογλος μεβοριε διασπμαλος, ΤΟΥ ΜΟΝΟΥ ο ηγεν αψευδως αφιδρυμενος. Λεγελαι γαρ; Δαλπσω σοι’ αναθεν τε Ιλασπριε ανα μεσον των δυοι Χερηθειμ’ ωσθ’ ηγιοχον μεν ειναι των δυναμικων τον ΛΟΓΟΝ, εποχον δε τον λαχκυλα, επικε’ ευομενον των ηγιοχων τα φρος ορθην τε παγλος ηγιοχησιν. I insert this as a key to a great many other passages in Philo; and shall only mention one more (De Agricult. p. 195,) where he represents God as “governing the whole course of nature, both in heaven and earth, as the great shepherd and king, by wise and righteous laws; having constituted his unerring Word, his only begotten Son, to preside as his viceroy over this holy flock:” for the illustration of which he quotes those remarkable words, Exod. xxiii. 23, though in a form something different from our reading and version, Behold, I am; I will send my angel before thy face to keep thee in the way." Γιν και υδωρ κ. τ. λ. — — τα μεν Θηλια, τα δε Θεια, (a remarkable distribution) ως σοιμην και βασιλικως ο Θεος αγει καλα δικην και γομον, φροσπασμενος τον ορθον αυλη ΛΟΓΟΝ φραλογονον υιον, ος την επιμελειαν της ιερας ταυλης αγειης, για τε μηχακων βασιλικως
John came to testify of him as the true light.
single being, whether among the noblest or the meanest of God’s various works. That fulness of power, wisdom, and benignity, which was in him, was the fountain of life to the whole creation: and it is in particular our concern to remember that the life which was in him was the light of men, as all the light of reason and revelation was the effect of his energy on the mind. And the light long shone in the heathen world, and under the dispensation of Moses; and it still shineth in darkness, even on the minds of the most ignorant and prejudiced part of mankind; and yet the darkness was so gross that it opposed its passage; and such was the prevailing degeneracy of their hearts, that they did not apprehend it, or regard its dictates in such a manner as to secure the blessings to which it would have led them.
As this was the case for many ages, the Divine Wisdom was pleased to interpose in these latter days by a clearer and fuller discovery: and for this purpose, a man, whose name was John, afterwards called the Baptist, was sent as a messenger from God; of whose miraculous conception and important ministry a more particular account is elsewhere given: But here it may be sufficient to observe in general that though he was himself, in an inferior sense, “a burning and shining light,” compare John v. 35.) yet he came only under the character of a servant, and for a witness that he might testify concerning Christ the true light, that all who
orld was made by him, yet knew him not.
heard his discourses might by his means be en- gaged to believe and follow that divine illumination. And accordingly he most readily confessed that he himself was not that light, but only [came] to bear witness concerning it. *The true light of which he spake was Christ,*⁵ even that Sun of righteousness and Source of truth *which, coming into the world, enlighten-eth every man,*⁶ dispersing his beams, as it were from one end of the heavens to the other, to the Gentile world, which was in midnight darkness, as well as to the Jews, who enjoyed but a kind of twilight. *He was in the world in a human form ; and though the world was made by him,*⁷ yet the world knew and acknowledged him not. Yea, he came into his own [territories,] even to the Jewish nation, which was under such distinguished obligations to him, and to whom he had been so expressly promised as their great Messiah ; yet his own [people] did not receive him⁸ as they ought ; but, on
⁵ The true light was Christ.] The original yet more clearly expresses the antithesis between this and the former verse : I have endeavoured to follow it in my version without supposing ἀντος understood here to answer to ἐκπιος there. I cannot but think the conjecture of the learned Heinsius very elegant, that the or at the beginning of this verse might belong to the end of the former : the exact construction then would be, He, viz. John was not that light, but he was (that is, he existed and came) that he might bear witness to that light : the true light, &c. was in the world, &c. See Heins. in loc.
Such as believe are sons of God, and born of
the contrary, treated him in the most contemptuous and ungrateful manner. Nevertheless the detriment was theirs, and it was indeed unspeakably great to them; for to as many as received him, and by a firm and lively faith believed on his name, [even] to all of them, without any exception of even the poorest or the vilest, he granted the glorious privilege of becoming the sons of God; that is, he adopted them into God’s family, so that they became entitled to the present immunities and the future eternal inheritance of his children. And they who thus believed on him were possessed of these privileges, not in consequence of their being born of blood, of their being descended from the loins of the holy patriarchs, or sharing in circumcision and the blood of the sacrifices; nor could they ascribe it merely to the will of the flesh, or to their own superior wisdom and goodness, as if, by the power of corrupted nature alone, they had made themselves to differ; nor to the will of man, or to the wisest advice and most powerful exhortations which their fellow creatures might address to them; but most humbly acknowledge that they were born of God,¹ and indebted to the efficacious influences of his regenerating grace for all their privileges and for all their hopes. Compare John iii. 1—8; 1 Tit. iii. 3—7; and Jam. i. 18.
so difficult to express the difference between the ex plus, and the ex plus, that few versions have attempted it; yet, as Grotius hath well observed, the energy of the text cannot be understood without attending to it. That the Jewish nation was, in some peculiar sense, under the care and guardianship of Christ before his incarnation, this passage seems strongly to intimate; and many learned men have shewn it in what appears to me a convincing light.
¹ Who were not born of blood, &c. but of God.] I am sensible this verse is liable to great difficulty and ambiguity. It is an amazing liberty the author of the New Translation, published 1727, has taken with it, in explaining it of a birth which they had not from circumcision, nor from the constitution of the body, nor from the institution of man, but from God. I readily allow that the ex plus, of bloods, may include circumcision, but cannot confine it to that; patriarchal descent and the blood of sacrifices were so much depended upon by the
Jews, that one would suppose them included. Dr. Whitby, with many others, takes the will of the flesh to signify carnal descent; and the will of man adoption; which I should prefer to the opinion of Mess. L’Enfant and Beausole, who, without any reason assigned, understand by those born of the will of man, proselytes, as opposed to native Jews; a sense in which I never could find the phrase used. The paraphrase I have given keeps the ideas distinct; answers the frequent signification of flesh elsewhere; compare John iii. 6; Rom. vii. 25; viii. 3, 8, 12; and Gal. v. 17;) and conveys an important and edifying sense, very agreeable to the tenor of scripture. But I submit it to the reader, without pretending that it is the only interpretation the words will bear. I hope he will always carefully distinguish between the text and the paraphrase, and remember how very different a regard is owing to the one and the other.
word was made flesh, and dwelt among us.
And in order to raise us sinful creatures to such illustrious dignity and happiness, the divine and eternal word, that glorious Person whom we mentioned above, by a most amazing condescension was made flesh,ᵐ that is, united himself to our inferior and miserable nature with all its innocent infirmities; and he not only made us a transient visit for an hour or a day, but for a considerable time pitched his tabernacle among usⁿ on earth; and we who are now recording these things contemplated his glory (compare 1 John i. 1) with so strict an attention that, from our own personal knowledge, we can bear our testimony to it, that it was in every respect such a glory as became the Only begotten of the Father: for it shone forth, not merely in that radiant appearance which invested him on the mount of transfiguration, and in the splendor of his continued miracles, but in all his temper, ministration, and conduct, through the whole series of his life, in which he appeared full of grace and truth;ᵒ that is, as he was in himself most benevolent and upright, so he made the amplest discoveries of pardon to sinners, which the Mosaic dispensation could not possibly do, and exhibited the most important and substantial blessings,ᵖ whereas that was at best but “a shadow of good things to come.” Compare Heb. x. 1.
II. John I. 14
IMPROVEMENT.
Justly hath our Redeemer said, Blessed is the man that is not offended in me; and we may peculiarly apply the words to that great and glorious doctrine of the deity of Christ, which is here before us. A thousand high and curious thoughts will naturally arise in our corrupt hearts on this view of it; but may Divine
ᵐ Was made flesh.] Flesh often signifies man in this infirm and calamitous state. Compare Gen. vi. 12; Numb. xvi. 22; Deut. v. 26; Psal. cxlv. 21; Isa. xlix. 26; Acts ii. 17; 1 Cor. i. 29; and many other places.
ⁿ Pitched his tabernacle among us.] There is so visible a reference in the word ἐκκλησίαν, to the dwelling of the Shechinah in the tabernacle of Moses, that it is very proper to render it by the word I have used.
ᵒ Full of grace and truth.] It is plain that those words, and we beheld his glory, the glory as of the Only begotten of the Fa-
ther, are to be considered as a parenthesis; and these are to be joined with the preceding, thus, He dwelt among us full of grace and truth. But the length of the paraphrase made it inconvenient to transpose them.
ᵖ The most substantial blessings.] That truth is sometimes used, not so much in opposition to falsehood, as to hieroglyphics, shadows, and types, an attentive reader must often have observed. See Heb. viii 2; ix. 24; and Dun. vii 16. Comp Col. ii. 17.
D
Reflections on the deity and incarnation of Christ.
Grace subdue them all to the obedience of an humble faith; so II. that, with Thomas, we may each of us fall down at his feet, and Verse cry out with sincere and unreserved devotion, My Lord and my 3, 4 God!
Let us adore him as the Creator and Preserver of all, the overflowing Fountain of light and life. Let us with unutterable pleasure hail this Sun of righteousness, whose rays, by the tender mercies of the Father, have visited our benighted world to guide our 5 feet into the way of peace: and while we lament that the darkness hath not apprehended and received him, let us earnestly pray that he may ere long penetrate every cloud of ignorance and mist of error, and may diffuse among all the nations knowledge and grace, purity and joy. Let us especially pray that he may penetrate our beclouded souls; and that they may, in holy correspondence to the purposes of his appearing, be turned as clay to the seal.9 Job 10 xxxviii. 14. The world knew him not; but may we know him, and give him that honourable and grateful reception which so great a favour may justly demand! Yet what returns can be 11 proportionable to his condescension in becoming flesh for us, and pitching his tabernacle among miserable and sinful mortals? Happy apostles that behold his glory! And surely there are in his word such reflections of it as we may also behold, and as will oblige us to acknowledge it to be a glory that became the Only begotten of the Father.
Let us cordially receive him as full of grace and truth, that we 12 also may stand entitled to the privileges of God’s children. And if we are already of that happy number, let us not arrogate the glory of it to ourselves, or ascribe it entirely to those who have been the instruments of this important change; but remember 13 that of his own will God hath begotten us by the word of his power, and that of him we are in Christ Jesus: to him then let us refer the ultimate praise, if that divine and almighty Saviour be made unto us wisdom, and righteousness, and sanctification, and redemption. 1 Cor. i. 30.
John 1:15-18
The testimony John the Baptist gave to Christ is taken notice of by John the Evangelist, and his own testimony added to confirm it. John I. 15—18.
JOHN I. 15.
JOHN I. 15. JOHN bare witness of him, and cried, saying, This was he of whom I spake, He that
AS the Messiah now was shortly to appear, and the time just at hand in which he was to enter on his public ministry, the way (as we have seen) was opened for his coming by John the Baptist’s being sent to preach the doctrine of repentance: and when the people came in crowds from every part to hear him, John bore his testimony of him in a public declaration of the dignity of his person and of the great design for which he was to come; which, though it was at first expressed in general terms, yet did he afterwards apply it in particular to Jesus of Nazareth, pointing him out to be the person he had spoken of; and, with an earnestness that suited the importance of this grand occasion, he openly proclaimed him to be the promised Messiah, and cried, saying, This is the person that I told you of; and this is he of whom I said before (Mat. iii. 11,) He that cometh
XVII. John I. 15
This was he of whom I said.] This probably might happen at the time when Jesus made his first appearance among those that came to be baptized by John; when at his offering to receive his baptism; though John before had been a stranger to him, and knew him not by any personal acquaintance with him, yet, by some powerful impression on his mind, he presently discerned that this was he whom he before had taught the people to expect,
and of whose person he had given them so high a character. For it was plainly from his knowledge of him that John at first would have declined baptizing him, as an honour of which he looked upon himself to be unworthy. Nor is it to be doubted, but that when he first knew the person, of whose appearance he had raised such expectations by his preaching, he would immediately be ready to acquaint his hearers that this was he who was intended by.
The testimony that the Baptist gave torist.
after me, as to the time of his appearance in the world, and of his entrance on the stage of public life, is upon all accounts superior to me, and is deservedly preferred before me; for, though indeed as to his human birth he is younger than me, and did not come into the world till a little after me, yet, in a much more noble and exalted kind of being, he existed long before me,ᵇ or even before the production of any creature whatsoever.
And I John the apostle, who had the honour of being numbered among his most intimate friends would, with pleasure, in my own name, and that of my brethren, add my testimony to that of the Baptist,ᶜ as I and they have the greatest reason to do: for of his overflowing fulness have we all received whatever we possess, as men, as Christians, or as apostles; and he hath given us even grace upon grace,ᵈ a rich abundance and variety of favours, which will ever make his name most dear and precious to our souls.
For the law was given by Moses, and we own it an honour to our nation to have received it, and to that holy man to have been the messenger of it; yet to the sinner it is a dispensation of death, and passes an awful sentence of con-
m; which they themselves might have been ready to conclude, from the uncommon veneration and respect with which the Baptist treated him who had been always used to treat men with the greatest plainness. And upon this account it may be proper that this testimony of him should be introduced (as I have placed it here) before the particular account that the other evangelists have given of his baptism. Compare Mat. iii. 14; and John i. 27—30.
ᵇ He existed long before me; ἀρῆναι μυνην. his must undoubtedly refer to that state of glory in which Christ existed before his incarnation of which the Baptist speaks so plainly, Jo. iii. 31, as abundantly to justify the paraphrase (compare noteᵇ on John i. 30; sect. 21.) As for the preceding clause ἀμπερσθένν μυνην, which we render is preferred before me, I think Erasmus truly expresses the sense of it in supposing it to refer to those distinguishing honours which had been paid to Christ in his infancy, by prophets, sages, and angels too, which nothing that had yet occurred in the life of John could by any means equal.
ᶜ I add my testimony to that of the Baptist.] It is most evident that what is said here in this verse, as Chrysostom justly observes, must be considered as the words of the evangelist. John the Baptist had never yet mentioned the name of Jesus; and the expression we all shews it could not be his words; for those to whom he addressed himself do not appear to have received grace from Christ. The last French version, with great propriety, includes ver. 15 in a parenthesis, and so connects this 16th. verse with the 14th; as if it had been said, He dwelt among us full of grace and truth; and of his fulness have we all received.
ᵈ Grace upon grace.] This seems the most easy sense of χαριν αλη χαριθ, as αντ’ αληνανιας is grief upon grief. (Theogn. v. 344.) Compare Ecclus. xxvi. 15—17; and see Blackwall’s Sacred Classics, Vol. I. p. 164. Next to this I should prefer Grotius’s interpretation, who would render it grace of mere grace; that is, the freest grace imaginable.
tions on the fulness of the grace o Christ.
demnation upon him : [but] the Redeemer whom we celebrate is worthy of much more affectionate regards ; for grace and truth came by Jesus Christ, who gives us an ample declaration of pardon and an abundant effusion of the Spirit, those substantial blessings of which the Mosaic dispensation was but a shadow. His gospel therefore should be received with the most cheerful consent ; for no man hath ever seen God, nor indeed can see him, as he is an incorporeal, and therefore an invisible, Being ; but the Only Begotten Son, who is always in the bosom of the Father, and ever favoured with the most endearing and intimate converse with him, He hath revealed and made him known in a much clearer manner than he was before, by those discoveries of his nature and will which may have the most powerful tendency to form us to virtue and happiness.
IMPROVEMENT.
HAPPY are they that (like this beloved apostle,) when they hear the praises of Christ uttered by others, can echo back the testimony from their own experience, as having themselves received of his fulness ! May an abundance of grace be communicated from him to us ! We are not straitened in him ; oh, may we not be straitened in ourselves ; but daily renewing our application to him as our Living Head, may vital influences be continually imparted to our souls from him !
With pleasure let us compare the dispensation of Jesus with that of Moses, and observe the excellency of its superior grace and of its brighter truth : but let us remember, as a necessary consequence of this, that if the despisers of Moses’s law died without mercy, they shall be thought worthy of a much sorer punishment
e Came by Jesus Christ.] I cannot lay so much stress on the word here, as opposed to as to suppose it, with Erasmus, to imply, that whereas Moses was only the messenger of the law, Christ was the original of the grace and truth he brought into the world by the gospel, since all that is intended by is nothing more than that it was, or that it came, by Jesus Christ, according to the sense in which the word is often used in other places ; and here is used of Christ as well as of Moses : so that both are represented as messengers, though of very different dispensations.
f In the bosom of the Father.] Critics generally agree this is one of the places in which is put for; but had it here been rendered near his Father’s bosom, it might as well have answered the desire of the original, and would, I think, have been as expressive of that intimate converse and entire friendship which the phrase implies ; Elsner here cites a passage from Plato concerning the regard due to the authority of a Son of God who speaking of his Father ; and it is indeed surprisingly apposite. Elan. Observ. Vol. I. p. 296.
Christ comes to John from Nazareth in Galilee:
and a more aggravated condemnation who tread under foot the XVIII. Son of God. (Heb. x. 28, 29.)
May we ever regard him as the Only Begotten of the Father; 18 and, since he hath condescended so far as to come down from his very bosom to instruct us in his nature and will, let us with all humility receive his dictates, and earnestly pray that, under his revelations and teachings, we may so know God as faithfully to serve him now, and at length eternally to enjoy him.
John 1:19-28
John the Baptist being examined by the great men among the Jews acknowledges that he was not the Christ; and refers them to one among them whom he confesses to be vastly his superior. John I. 19—28.
JOHN I. 19.
XX. WE have already taken notice of the honourable testimonies that were given by John in a more general way to the Messiah in his discourses to the people, before Jesus was baptized. We shall proceed to others that were more particular, which followed after that event, and this which we shall now produce is the testimony of John, when the sanhedrim, or grand council of the Jews at Jerusalem, sent some who were reckoned among the most venerable and
ews inquire into the character of John.
holy men of the nation, even some of the priests¹ and Levites, to inquire of him, saying, Tell us plainly who art thou that drawest such a crowd of people after thee, and pretendest to something so uncommon?
And John, according to the natural plainness of his temper, presently replied to their inquiry; and with the utmost freedom he most readily acknowledged, and did not at all affect either to deny or to disguise his real character; but in the strongest terms he solemnly protested,ᵃ I am not the Messiah, nor would I in the least pretend to arrogate to myself the honours which are due to none but him.
And, upon this, they farther asked him, What art thou then if thou art not the promised Messiah? Art thou the celebrated Elijah,ᵇ come down from that abode in heaven to which he was miraculously translated (2 Kings ii. 11,) to introduce the great and terrible day of the Lord? (Mal. iv. 5.) And in reply to this he said, with the same plainness as before, Though it is true that I am come in the spirit and power of Elijah, yet I am not he. And they again inquired of him, Art thou a prophet of the former generation raised from the dead?ᶜ And he directly answered, No.
ᵃ Solemnly protested.] The word ἀμ-οὐχῆναι is the same which is rendered acknowledged in the former clause; but being thus repeated, its signification seems to be heightened, especially by its opposition to ὡς ἔχωσεναι, he denied not.
ᵇ Art thou the celebrated Elijah ?] It is plain by this question, that they were strangers to the parentage of John the Baptist. And with regard to the reply he makes to this inquiry, there is no scruple to be made, but that the Baptist might justly deny that he was Elijah, as he indeed was not that prophet, though he came in his spirit. See Luke i. 17, p. 33.
ᶜ Art thou a prophet of the former generation raised from the dead!] It is necessary that this question should be understood with such a limitation, because John the Baptist was really a very illustrious prophet, as we may plainly see from what is said by Christ himself, Matth. xi. 9. And this interpretation (which is largely vindicated by Castalio) seems much preferable to that of Theophylact and Erasmus, who, because of the article ἀφούς,
would render it as we do, that prophet; concluding without any proof, that the Jews understood Deut. xviii. 18, not of the Messiah himself, but of some prophet of considerable note, who was to introduce him: and Grotius has supposed the question that they offer to refer to Jeremiah, of whose return to life there was a mighty rumour that prevailed among the Jews. (Compare Matt. xvi 14.) But I can see no reason to restrain it to a particular prophet; and since (as Limborch well observes in his dispute with Orebio the Jew) that text in Deuteronomy was the clearest and strongest in all the Mosaic writings to enforce the necessity of submitting to the Messiah; it is probable John would have corrected so great a mistake if they had put the question to him upon this presumption. The best French versions render it as I have done: and indeed it seems to me that the word prophet, in the evangelists, generally signifies one of those holmen who were the messengers of God to Israel of old; which especially appears from Mark vi. 15, where to be a prophet, and
John plainly tells them who he was,
Now as it only was in negatives that he had hitherto replied, they said unto him therefore yet once more, Tell us then plainly who art thou? that we may in a more direct and satisfactory manner give an answer to them that sent us: What dost thou say concerning thyself? And, that they might not be mistaken in his character, and might be wholly left without excuse if they regarded not the end for which he came, he said, I am (what I have frequently before declared, myself to be) the voice of one crying here in the wilderness, and saying, Make the way of the Lord clear and straight, by removing every obstruction; for he is now appearing for such gracious purposes as demand the most cheerful reception; as Isaiah the prophet said, in a passage which you cannot but be acquainted with. (Isa. xl. 3.)
Now the messengers that came on this errand were of the sect of the Pharisees; who, as on the one hand they professed a great regard for the prophets, and believed their existence in a future state, so on the other hand they strenuously opposed any innovations in religion which were not warranted by the tradition of the elders. And therefore, upon hearing this account that John the Baptist gave them of himself, they asked him again, and said unto him with some warmth, Why then dost thou take upon thee thus to baptize all that appear to be awakened
be as one of the prophets, are spoken of as distinct, which they could not be but on this interpretation: and if the alternative is be left out, and it be read as it is in some manuscripts and printed copies, He is a prophet like one of the prophets, there will be a foundation for the same remark, and one of the prophets must signify one of the ancient prophets.
I am the voice of one crying in the wilderness.] The late Archbishop of Cambray beautifully illustrates the humility of his reply, as if this illustrious prophet had said, “Far from being the Messiah, or Elias, or one of the old prophets, I am nothing but a voice; a sound that, as soon as it has expressed the thought of which it is the sign, dies into air, and is known no more.” See Fennel. Oeuvres Philos. Vol. II. p. 193.
Why then dost thou take upon thee
thus to baptize?] It is not to be certainly determined from this text whether the baptism of proselytes was then in use among the Jews or not. The words indeed will make a very strong and well adapted sense should they be understood, as if it has been said, Why is it then that thou dost institute such a new rite as this? But surely too they will be very proper in the other sense, if we should take them to imply, Why is it then that thou dost take upon thee, without any commission from the sanhedrim, to administer baptism? and that, not only (as is usual) unto those who before this were heathens, but even to the Jews? And this (for reasons which it would not be proper here to enter upon at large) I take to be the more probable sense, and so suppose John’s use of this ceremony in such a manner to be a strong intimation that Jews, as well as Gentiles.
A refers them to Jesus as the Messiah.
by thy preaching, in token of the forgiveness of their sins; since, by thine own confession, thou art neither the Messiah, nor Elijah, nor even a prophet of lower rank raised from the dead?
And John answered them, by repeating the testimony he had formerly borne to the people (Luke iii. 16. p. 106,) saying, I indeed baptize you with water; but there is one that for some time has stood in the midst of you, and is now coming to be daily conversant among you, whom as yet you know not to be so eminent a person, who will administer a much more noble baptism, attended with such miraculous effects as will abundantly justify mine. And this is he that cometh after me, as to the time of his appearance in the world, whom yet I have declared to have existed long before me; and who is therefore upon all accounts deservedly preferred before me, as being one whose glorious dignity is such as that I freely own him to be vastly my superior; of whom I am not worthy to be employed in any office as his menial servant, not even to unloose the latchet of his shoe, or to untie the string with which his sandals are bound on.
These things passed on the other side Jordan, at a place called Bethabara, or the house of passage; which lay near that part of the river which was miraculously dried up that the Israelites under the command of Joshua might pass over into Canaan (See Josh. iii. 16, and Judges xii. 6,) which was the place where John was now baptizing.
IMPROVEMENT.
How remarkably were the words of our blessed Redeemer fulfilled in John, He that humbleth himself shall be exalted! (Luke xviii. 14.) He declined assuming the name of any of the servants of God among the prophets; and yet our Lord bore testimony to him as of a higher rank than any of the prophets, than whom there was none greater among those that had in a natural way been born of women. (Luke vii. 28.)
Did John, this great and illustrious saint, speak of himself as
must become proselytes to the new dispensation that was then opening to the world; and howsoever holy they imagined themselves to be, yet they all stood in absolute
John declares Jesus to be the Lamb of God.
XX. unworthy to untie even the sandals of Christ; what reverence then do we owe him? and what reason have we to admire his condescension, that he should honour us, who are so much more Unworthy, with the title of his servants?
Verse 26 Let not any, the most distinguished of that happy number, wonder if they be unknown by the world, and perhaps too slighted and despised; since it appears that even Jesus himself, not only at his first appearance stood unknown among the Jews, but afterwards was rejected by them, when his claim was solemnly entered, and his miracles most publicly wrought.
19, &c. Vain, and worse than vain, was this message and inquiry which, when answered, was so soon overlooked and forgot. May Divine grace teach us to inquire as those that are in earnest in our search! and then shall we know to saving purposes, if we thus follow on to know the Lord. (Hos. vi. 3.)
John 1:29-42
John the Baptist bears a repeated testimony to Jesus as the Lamb of God; which proves an occasion of introducing some of his disciples into an acquaintance with him. John I. 29—42.
JOHN I. 29.
XXI. THE next day, after John had returned this answer to the priests and Levites who were sent to inquire into his character and mission, he seeth Jesus (who was now returned from his temptation in the desert) coming towards him; and says to them that were near him, Behold, with the strictest attention and regard, that innocent and holy Person, who may properly be called the Lamb of God; as it is he that is the great atoning sacrifice, of which the lambs that by Divine command are daily offered in the temple were intended to be types; which expiates and takes away the sinᵃ of the whole world, and
JOHN I. 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.
ᵃ The Lamb of God, which expiates and takes away sin.] It is well observed by the author of that excellent treatise, called Christ the Mediator, that this is the only sense in which a lamb can be said to take away sin. Many suppose this refers to the paschal lamb; but that was not in its chief intention so much an expiatory, as an eucharistical sacrifice. Grotus strangely enervates the force of this text, by chusing to explain it of that reformation of the
lives of men, to which Christ did not only press them by the doctrine that he taught, but gave them an example of it in his death, redeeming them (as it is said) from their vain conversation with his own precious blood. (1 Pet. i. 18, 19.) Whereas there is not any thing more evident, than that the great design for which he died, was to atone for sin, and to exempt us from the punishment that our iniquities deserved; that, having put away sin by the
testimony that the Baptist gave to Christ.
is set forth to be a propitiation, not only for the Jews, for whom alone the sacrifices of the law were offered, but for the Gentiles too, that through his name whosoever believeth in him may receive remission of sins. And I now point him out, and tell you, *This is he of whom I formerly have said, That after me there comes a man who is to be preferred abundantly before me, as being one that is incomparably greater and more excellent than I; for he existed long before me.*ᵇ (Compare John i. 15, 27. p. 110, 125.) And, till the time of his appearance in a public way, I was a stranger to him, and did not personally know him, for it was ordered so by Providence that, notwithstanding the relation which there was between us, we were not brought up in any intimacy of acquaintance with each other;ᶜ yet in the general I was aware of his intended approach; and it was chiefly for this end, with a particular regard to him, that I came (as you see) baptizing with water, that he might thus be more remarkably made manifest to Israel, and might be introduced with greater solemnity.
And John proceeded at the same time, while Jesus was before him, and bore his testimony to him, saying, this must be certainly the Son of God; for I declare, that when he was baptized I plainly saw the Holy Spirit, in a surprising token of his presence, descending, with a hovering motion like a dove, from heaven, and it abode
acrifice of himself, we might have redemption through his blood, even the forgiveness of ur sins. Compare Heb. ix. 26, 28; Eph. i. 14; and Col. i. 14.
ᵇ For he existed before me.] Dr. Hammond abundantly vindicates this interpretation. Had op here, as in some other places, signified chief, sci, not nv, would have been joined with it, and John the Baptist would have said he is, and not he was my chief, which would apparently have been a very flat tautology, instead of a reason; whereas Christ’s having existed before John, though he was born after him, was a most convincing proof that he was a very extraordinary person, and was the strongest reason that could well have been assigned to shew that he was worthy of their superior regard. Compare note b on John i. 15. p. 110.
ᶜ We were not brought up in any intimacy of acquaintance with each other. This was very surprising, considering how nearly related they were to each other, and how remarkable the conception and birth of both of them had been, as well as what frequent interviews they might have had at the yearly feasts at Jerusalem. There seems to have been a particular hand of Providence in thus preventing the acquaintance that might otherwise have grown up to an intimacy and tenderness of friendship, which in the eyes of a prejudiced and censorious world might have rendered John’s testimony to Christ something suspected. It is probable that both Zacharias and Elizabeth died while John was very young, and then he might soon forget Jesus, though he had seen him in his infancy.
John testifies that Jesus is the Son of God
upon him. And that you may not suspect any confederacy between us, I repeat the assurance which I but just now gave you, that I did not personally know him: but as he was approaching to me, I had a secret intimation given me that it was he whom I should see to be distinguished by this sign; for he that sent me to baptize with water, as an earnest of that nobler baptism which is now soon to be expected, even that God whose messenger I am, he said unto me, by an unquestionable revelation, This is the sign that I will give thee, that upon whom thou shalt see the Spirit descending in a corporeal and miraculous appearance, and remaining upon him, this is he that baptizeth with the Holy Spirit. And I saw this sign with my own eyes; and upon this convincing evidence it is that I have testified already, and still go on to testify, that this is really the Son of God, who is come into the world in a human form to accomplish the great work of redemption and salvation; who is therefore most reverently and affectionately to be received by us, as we regard his Father’s protection and favour.
Again it came to pass on the next day, that John was standing near the same place, and two of his disciples at that time were with him, And looking stedfastly on Jesus, as he was walking at some little distance, he takes occasion to repeat his former declaration, and says to his disciples, that he might lead them to a due regard to Christ, Behold the Lamb of God, whom I before have represented as the great expiatory sacrifice for the sins of men.
And when the two disciples that were with him heard him speak such high and honourable things of Christ, they took such notice of it that they immediately went on and followed Jesus, who
¶ I had a secret intimation given me.] The supposition of this, which is so perfectly agreeable to John’s prophetic character, easily reconciles this text with John’s respectful speech to Christ when he came to be baptized (Mat. iii. 14. p. 113,) as Jansenius, and before him, Chrytom, observed.
¶ Two of his disciples were with him.] plainly appears by ver. 40, that Andrew
was one of these; and perhaps John, the beloved apostle, might be the other; who being the penman of this gospel, does frequently conceal his name. Compare John xiii. 25; and xx 2.
¶ Looking stedfastly on Jesus ] This seems the most exact signification of the word εὐκέως, and I have thus translated it again in ver. 42.
Two of John’s disciples follow Jesus.
was then returning to a lodging which he had at a small distance from that place. And Jesus turning back, and seeing them intent on following and coming after [him,] says to them, not to discountenance and turn them back, but to encourage and envite them to a free converse with him, What do you seek? and what may be the business that you have with me? And they said to him, with the greatest reverence and respect, Rabbi, (which being translated from the Syriac, which was the language that was then spoken by the Jews, is the same with master,) may we have leave to ask thee where dost thou dwell? for we are desirous of making thee a visit, that we may enter into some conversation with thee, which would not be so proper or convenient in this public way. And, pleased to hear of the inquiry they made, he says unto them, Come with me now, and see where it is I lodge; for you shall both be welcome to attend me home. And they most readily complied with his kind invitation, and came and saw where he dwelt, taking particular notice of the place; and they went in, and continued with him all the remainder of that day; it being then about the tenth hour, or four in the afternoon; so that they had an opportunity of spending the whole evening in conversation with him, abundantly to their delight and satisfaction.
Now Andrew, the brother of Simon Peter, who will make so considerable a figure in this history, was one of the two disciples that heard John [speak of Jesus] in the manner we have before related, and followed him. And so exceedingly was he transported with the pleasure that he found in his acquaintance with him, that he was ready to impart the joyful news to others, to whom he knew it would be welcome; and hastening to communicate it to his friends, as the most acceptable tidings he could bring them,
A lodging at a small distance from that place.] As Jesus was a person who had no attendants, and was a stranger in this country, we may conclude that he had only some obscure and private lodging here; which must have been at no great distance
from the place where John baptized, a may be gathered from his appearing there from day to day. And by this means he did an honour to John’s ministry, and had an opportunity of receiving his testimony.
Peter first brought to Christ.
he first findeth his own brother Simon, and tells him with the greatest joy, We certainly have found the promised Messiah; (which being translated from the Hebrew or the Syriac tongue, is the Christ, or the Anointed One.) And, that his brother Simon might be satisfied of the truth of what he told him, he brought him unto Jesus: and Jesus looking stedfastly upon him, as if he had read in his countenance the traces of his character and of his future service in the church, said, at his coming to him, Thou art Simon the son of Jonas; and thou shalt also be called Cephas; (which in the Greek may be expressed by Peter, and signifies a rock;) a name well adapted to his character upon account of that resolute and patient firmness with which he should maintain the cause of the gospel; and which also expressed the use which should afterwards be made of him, as he should prove in subordination to Christ one of the great foundations of the church.
IMPROVEMENT.
Verse 29 LET our faith daily behold Jesus under the character of the Lamb of God, a Lamb indeed without blemish, and without spot; by whose precious blood we are redeemed, as by an infinitely more valuable ransom than silver and gold. (1 Pet. i. 18, 19.) As such let us humbly apply to him to take away our sins, and rejoice that (as the apostle John elsewhere expresses it) he is the propitiation, not for our sins only, but also for the sins of the whole world; all ages and nations being interested in the benefit of his atonement. (1 John ii. 2.)
In first findeth his own brother Simon.] This is a much more literal translation of Eustatius 3:20 or 3:20 ad 6:40 or 7:10 3:10 3:10, than that of the new translation in 1727, which renders it, The first that he found, or happened to meet with, was Peter. He may perhaps be called his own brother to distinguish him from some other that belonged to the family, who possibly might be his brother in law, or was related to him only in half blood. Peter was so remarkable a person that it might be proper to tell us who was the first means of bringing him acquainted with Christ; and if John was the other disciple that is here referred to, he might mean this as an humble intimation that Andrew’s zeal was in this respect greater than his own. We may observe here by the way, that Peter was not the first of Christ’s disciples, (in which the Papists would have been ready to have gloried,) but that another was the means of bringing him to an acquaintance with Jesus.
Thou art Simon.] Some have thought that Christ intended an allusion here to his name Simon, which may signify a hearer, intimating the candour and impartiality with which he was willing to hear Christ’s instructions; (see Dr. Clark’s note.) But I did not express this in the paraphrase, because it is not certain. Perhaps our Lord only meant to shew that, though he had never seen him before, he knew his name and his family. Compare ver. 48; and John iv. 16, 19.
Reflections on the character and conduct of Jesus.
Let us consider him as anointed by the Holy Spirit, and as baptizing his church with it; and learn, after the example of John the Baptist, to bear our testimony to him again and again, with continued steadiness and growing zeal.
Our satisfaction in him as the great and only Saviour will surely grow in proportion to our acquaintance with him. If Divine grace hath discovered him to us, and taught us to repose the confidence of our souls upon him, let us, like Andrew in the passage before us, be concerned to make him known to others; and especially to lead our nearest relatives and our most intimate friends into that acquaintance with him which is so absolutely necessary to their eternal happiness!
Let the condescending readiness with which our blessed Redeemer accepted and even invited the visit of these two disciples, engage every preacher of righteousness most willingly to give his private as well as his public labours and his time (valuable as that treasure is) to the service of those who are seriously affected with the concerns of their souls, and are inquiring after the way to salvation. We are sufficiently honoured if, by any means, and by all, we may be instrumental in promoting that cause which employed the daily labours of God’s incarnate Son, and at length cost him his very blood!
John 1:43
Parallels: Philippians 1
The calling of Philip, and the interview of Christ with Nathaniel. John I. 43, to the end.
JOHN I. 43. THE day following Jesus would go forth into Galilee, and findeth Philip, and saith unto him, Follow me. THE next day after he had met with Peter, Jesus determined to depart from thenceᵃ to Galilee, and there to enter on his public ministry; and at his coming thither he findeth Philip, whom he intended for one of his most intimate companions, and says unto him, Follow me; which, being secretly influenced by his grace,ᵇ
ᵃ Determined to depart from thence: [The force of the word Cæ secens to be something greater than our translation expresses; and there are several other texts which may suggest the same remark. (Compare Mat. xiv. 5; xix. 17; xx. 14; Luke iv. 6; xxiii. 20; John iii. 8; v. 21, 40; vii. 17; viii. 44; xvii. 24; xxi. 22; and 2 Tim. iii. 12.) Perhaps it may here intimate that our Lord on this occasion broke through the
importunity of some who would rather have persuaded him to continue at Bethabara for the advantage of farther testimonies from the Baptist, or to have gone to Jerusalem, where they might imagine that his ministry would have been opened more honourably than in Galilee. Compare John vii. 5, 4.
ᵇ Being secretly influenced by his grace.] When we consider how suddenly some of Christ’s disciples left their stated employ-
Philip tells at once of his finding first.
he accordingly did. Now Philip was an inhabitant of Bethsaida, which was a town of Galilee on the sea of Tiberias, and was also the city of Andrew and Peter, who have already been particularly mentioned: and by his calling these disciples he gave an intimation of his purpose of making some longer stay in that country.
And Philip, after he was thus become a follower of Christ, findeth his pious friend Nathaniel, who was also of Galilee, and lived in a town of it which was called Cana (John xxi. 2,) and says unto him, We have found him who has so long been earnestly expected by us, even that illustrious and extraordinary Person whom Moses gave us an account of in the law, and whom the prophets also have described in such a strong and lively manner; and with the greatest joy I am come to tell thee I know him who he is, [even] Jesus the son of Joseph, who comes from Nazareth, and is undoubtedly the promised Messiah.
And when Nathaniel heard that he was one of Nazareth, his prejudice against the place was such that he was ready to conclude that Philip was mistaken; and he therefore said unto him, Can any good thing at all, and especially any such great and glorious blessing as this, come out of a place so infamous as Nazareth? And Philip says unto him, Do not suffer yourself to be borne away by a vain popular prejudice, but come and see; converse with him yourself, and you will soon be satisfied.
Now when Jesus saw Nathaniel coming towards him (though there was no personal acquaintance between them,) at the first sight of him he presently discerns what was his real
ments to follow him (according as we read Mat. iv. 18—22; Luke v. 27, 28; and xix. 5, 6,) it seems reasonable to allow some singular kind of impression on their mind (as there was in the calling of Elisha, 1 Kings xix. 19—21,) which though for he present it superseded the necessity of arguments, yet did not exclude their attending to that afterwards which might be necessary to defend their conduct to others.
Whom Moses—and the prophets have described: or e.g. Moses was a great organist.] This is a very literal translation; for frequently is used in the same
sense elsewhere, and in particular is justly rendered thus, Rom. x. 5. (Compare Josh. xviii. 9; Judg. viii. 14; and Ezra vii. 22. Septuag.)
A place so infamous as Nazareth.] As Nathaniel was a native of Galilee, it appears from hence that the Galileans themselves had but an ill opinion of Nazareth, as worse than the rest of that country; and indeed, by the figure its inhabitants make in the evangelists, they seem to have deserved it. See Luke iv. 16, 28, 29; and Mat. xiii. 54, & sec.
The interview of Christ with Nathaniel.
him, and saith of character, and says concerning him, so loud that he might easily hear it, Behold, here cometh one [that is] truly an Israelite (compare Rev. iii. 9; and John viii. 39,) a person that indeed deserves the honourable title of one of God’s people, and is worthy of his descent from Jacob his pious ancestor, as being a plain and upright man in whom there is no deceit either towards God or man. (See Gen. xxv. 27.)
people, and is worthy of his descent from Jacob his pious ancestor, as being a plain and upright man in whom there is no deceit either towards God or man. (See Gen. xxv. 27.)
Nathaniel, perfectly surprised at such an unexpected testimony, presently says, with all the natural frankness of his temper, to him, Whence dost thou know me, or how canst thou at once thus undertake to answer for the most secret part of a stranger’s character? Jesus replied, and said unto him, I am not so entirely a stranger to thy character as thou art ready to suppose, nor do I take it merely from uncertain report; for before Philip called thee, I saw thee when thou wast alone under the fig tree; and as I was present in Spirit to observe what passed in that secret retirement, I know how well thou deservest the testimony which I have now borne to thine integrity.
Nathaniel was so struck with this express reference to what he knew none could be witness to but God and his own conscience, that all his prejudices were at once removed; and he immediately replied to Christ, and says, with all that openness and candour that was so natural to him, Rabbi, from this one circumstance I cannot but believe all that my friend hath told me concerning thee; and therefore I not only honour thee as a wise and holy teacher, but am convinced that thou art the Son of God; yea, that thou art the promised Messiah, whom we so earnestly have been expecting as the King of Israel; for surely such Divine knowledge can be lodged in no meaner person.
c When thou wast under the fig tree.] I see no reason at all to think, with Heinsius, that the conviction produced by these words in the mind of Nathaniel proceeded from the allusion he perceived them to bear to Zech. iii. 10. In that day ye shall call every man his neighbour, under the vine, and under the fig tree. It was Christ’s VOL. I.
saying that he saw him there, that struck his mind in so powerful a manner; and it is very probable that he was then employed in some secret devout meditations. See Dr. Evans’s Christian Temper, Vol. II. p. 343. [Such Divine knowledge can be lodged in no meaner person.] Just thus the vol. I.
Chris’s interview with Nathanie.
And Jesus upon this replied and said unto him, Dost thou believe me to be the promised Messiah, and the Son of God, merely because I told thee that I saw thee under the fig tree? Thou, who discoverest so honest and teachable a temper, shalt see much greater things than these to prove it. And he accordingly proceeds and says, not only unto him, but unto all that were then present with him, Verily, verily, I say unto you, and solemnly declare it as a most certain truth, to be regarded with the most diligent attention, and received as coming from the mouth of one who is truth itself, That from this time you shall see such a surprising train of miracles wrought by me in the whole course of my succeeding ministry, that it shall seem as if heaven was opened, and all the angels of God were continually (as they appeared in vision to Jacob, Gen. xxviii. 12) ascending and descending [to wait] upon the Son of man, and to receive and execute his orders: and thus you will be furnished with a most convincing proof that, humble as the form of my present
man of Samaria argued, John iv. 23, Come, see a man which told me all things that ever I did; is not this the Christ? which plainly intimates that they supposed the Messiah would be endowed with the most perfect knowledge, and have the gift of prophecy in the highest degree. There was a great deal of courage in Nathaniel’s making such a declaration if it was before a mixed company; for Christ’s assuming the title of the Son of God was afterwards interpreted to be no less than blasphemy. John x. 36; and xix. 7.
Verily, verily, I say unto you: αμυν αμυν, λεγω υμιν.] There is no doubt but that these words are to be taken for a solemn affirmation: in which it is observable that John has constantly repeated the amen, while it is only mentioned once by the other evangelists. And this we may suppose him to have done, either to excite the greater attention, or in a more emphatical and stronger manner to assert the truth, not only of the thing affirmed, but of the person that affirms it. For as amen in Hebrew signifies truth (Isa. lxx. 16,) so Christ, as being the true and faithful witness, is called the Amen. (Rev. iii. 14.) This repeated asseveration therefore may be considered as an intimation to us, not only that the sayin unto which it is prefixed is true,
but that we should regard it as proceeding from the true and faithful Witness. See Dr. Lightfoot’s Harmony, and Hor. Hebra. in loc.
From this time you shall see a train of miracles] Accordingly within three days one glorious miracle was performed by Christ at Cana of Galilee; which being the town to which Nathaniel belonged, there is great reason to believe he was present with the rest of Christ’s disciples at it. Compare John ii. 2, 11. sect. 23.
The angels of God ascending and descending.] If Nathaniel was, as some have thought, the person afterwards called Bartholomew, and made an apostle (see Lightfoot’s Hor. Hebra. on Matth. x. 3,) he must regard the vision of angels attending Christ’s ascension as a glorious accomplishment of these words, as his final appearance at the day of judgment, when the Son of man shall come in his glory, and all the holy angels with him, will yet more eminently be. Compare Matth. xxvi. 64, where ατ’αξι so plainly signifies hereafter, that I much question whether it might not justly have been rendered so here; but where I am dubious I always chuse the more extensive sense, in which (as here) the more limited is generally comprehended.
Reflections on the interview of Christ with Nathaniel.
appearance is,ᵏ I am indeed the illustrious Person foretold under that title, and am intended for that glorious throne around which the highest angels shall account it their honour to appear as humble attendants when the whole world shall be convened before it.
IMPROVEMENT.
How cautiously should we guard against popular prejudices, which possessed so honest a heart as that of Nathaniel, and led him to suspect that the blessed Jesus himself was an impostor, and that no good could be expected from him because he had been brought up at Nazareth! But his integrity prevailed over that foolish bias, and laid him open to the conviction of evidence, which a candid inquirer will always be glad to admit even when it brings the most unexpected discovery.
How amiable is the character here given of Nathaniel! An Israelite indeed, in whom there is no guile! May the attainment of so excellent a character, and a resemblance to him in it, be the daily aim and emulation of all who have the honour to be called into the Israel of God!
A constant intercourse with God in secret devotion will be a happy expression of one branch of this sincerity, and an effectual means of promoting the rest. Let it therefore be our care that the eye of him that seeth in secret may often behold us in religious retirement, pouring out our souls before God, and humbly consecrating them to his service. The day will come when those scenes of duty which were most cautiously concealed shall be commemorated with public honour; and when he who now discerns them, and is a constant witness to the most private exercises of the closet, will reward them openly. (Matth. vi. 6.)
Happy were those who saw the miracles performed by the Son of man while he was here on earth! and happy those favourite spirits of heaven which were ascending and descending as ministers of his to do his pleasure! But in some degree yet happier are they who, having not seen, have believed; John xx. 29. As their faith is peculiarly acceptable, it shall ere long be turned into sight.
ᵏ Humble as the form of my present appearance is.] Though it be very true, as Dr. Sykes has excellently proved at large, that the phrase Son of man does generally refer to the glorious kingdom over which Christ was to preside, according to the prophecies of Daniel, yet I think it equally evident that it is originally used in the Old Testament in a sense that carries something of humiliation in it. See Job
xxv. 6; Psal. viii. 4; exliv. 3; Isa. li. 12; and especially Psal. lxii. 9; where we justly translate BENEL ADAM men of low degree. A multitude of texts, as well as this before us, appear with great advantage when this remark is attended to; though Le Clerc cannot by any means be vindicated in confining his interpretation so entirely to this latter view.
Christ goes to a marriage feast at Cana.
SEC. They shall behold much greater things than ever were seen below, and more extraordinary manifestations of his glory than they can now conceive; and, being brought with all his people to surround his throne, shall join in those nobler services which attendant angels render him above.