John 1

-8 1 3 2 -9 1 0 0 0 0 13 96 -9 2 0 0 2 0 1 RVStyle2 7 StyleNameNormal textFontNameArialUnicode Size Standard StyleNameDefaultFontNameTahomaUnicode Size Standard StyleNameJumpFontNameTahomaStylefsUnderlineColorclBlue HoverColorclMaroonHoverEffects rvheUnderlineUnicode Jump Size Standard StyleNameHeading - Module name SizeDoubleFontNameTahomaColorclMaroonUnicode SizeStandard StyleName"Heading small - Module descriptionFontNameTahomaColorclMaroonUnicode Size Standard StyleNameHeading - LinkFontNameTahomaColorclNavy HoverColorclPurpleUnicode Jump Size Standard StyleNameDefaultFontNameTahomaStylefsUnderlineColorclBlueUnicode Jump Size Standard StyleNameDefaultFontNameTahomaColorclBlue HoverColorclMaroonNextStyleNoUnicode Jump Size -9 2 0 0 2 0 2 RVStyle2 jBiDiModervbdLeftToRightTabs StyleNameCentered Alignment rvaCenterTabsStandardTabs-9 2 0 0 2 0 4 RVStyle2 -9 0 0 0 0 0 7 1 35 2 8 0 0 The Gospel According to) John) Commentary on Chapters 1 6) CHAPTER I) Outline of Chapters 1 6) Theme: Jesus, the Christ, the Son of God) During His Public Ministry Revealing Himself to Ever-widening Circles, Rejected) ) 1:1 18 1. The Glory of the Son, as Word of God) a. In the beginning) b. At the creation) c. After the fall) d. At the incarnation ) ) 1:19 4:54 2.

Revealing Himself to Ever-widening Circles) a. To John the Baptist who testifies concerning him) b. To his immediate disciples. Their testimony; their faith when they witness the first sign) c. To Jerusalem. The cleansing of the temple; the conversation with Nicodemus) d.

To Judea. John the Baptist s Recessional) e. To Samaria. Conversation with the Samaritan Woman and ministry among the people of Sychar) f. To Galilee. Healing of the nobleman s son ) ) 5 6 3.

Rejected) a. In Judea, as a result of the sabbath-healing of the man at Bethzatha and the claims made in that connection) b. In Galilee, as a result of the Bread of Life discourse ) ) ) ) 1:1 5) 1 1 In the beginning was the Word, and the Word was face to face with God, and the Word was God. 2 He himself was in the beginning face to face with God.) 3 All things came into being through him, and apart from him not a single thing that exists came into being.) 4 In him was life, and that life was the light of men.) 5 And the light shines in the darkness, but the darkness did not appropriate it.) ) This Gospel opens magnificently. It begins by portraying the life of Christ in eternity, before the world was. That life was rich and glorious, filled with infinite delight and serene blessedness in the presence of the Father. Once this truth is grasped, the condescending love of Christ, in becoming flesh, will be appreciated more fully.) 1 1 2 8 0 “tw://bible.*?id=1.1.1|AUTODETECT|”

1:1 In the beginning when the heavens and the earth were created 7 1 -1 9 0 “tw://bible.*?id=1.1.1|AUTODETECT|”

Gen. 1:1) 1 1 -1 9 0 0

) the Word already existed. This is another way of saying that he existed from all eternity. He was not what certain heretics claimed him to be, a created being. (See p. 33.)) 1 1 2 8 0 “tw://bible.*?id=1.3.24|AUTODETECT|”

Was the Word. John and the heretics both spoke of the Word (A �����); but though the term was the same, the meaning was different. John s doctrine is not dependent on that of heretics nor on that of speculative philosophers like Philo, a prominent Alexandrian who flourished in the first century a.d. One never knows what to make of Philo s Logos. He employs the term no fewer than thirteen hundred times! but the meaning is never very definite.��16�� It is described now as a divine attribute, then again as a bridge between God and the world, identical with neither but partaking of the nature of both. Philo allegorized, which makes it difficult to grasp his meaning. Thus, in his comments on ) 7 1 -1 9 0 “tw://bible.*?id=1.3.24|AUTODETECT|”

Gen. 3:24) 1 1 -1 9 0 0

he discusses the Cherubim, equipped with flaming sword, who are placed at Eden s gates to prevent access to the tree of life. As Philo sees it, these Cherubim are two divine potencies: God s loving-kindness and his sovereignty. The sword is the Logos or Reason which unites the two. Balaam, the foolish prophet, had no sword (Reason), for he said to the ass: If I had a sword, I would have pierced thee (On the Cherubim, XXXII).) 1 1 2 8 0 “tw://bible.*?id=19.33.6|AUTODETECT|”

Surely, the term as employed by the evangelist cannot derive its meaning from such allegorization. It is rooted not in Greek but in Semitic thought.��17�� Already in the Old Testament the Word of God is represented as a Person. Note especially ) 7 1 -1 9 0 “tw://bible.*?id=19.33.6|AUTODETECT|”

Ps. 33:6) 1 1 -1 9 0 “tw://bible.*?id=43.1.1|AUTODETECT|”

By the Word of Jehovah (LXX: �� �A�� ��� ������) were the heavens made. What is probably the best commentary on ) 7 1 -1 9 0 “tw://bible.?id=43.1.1|AUTODETECT|” John 1:1) 1 1 -1 9 0 “tw://bible.?id=20.8.27-20.8.30|AUTODETECT|” is found in ) 7 1 -1 9 0 “tw://bible.?id=20.8.27-20.8.30|AUTODETECT|” Prov. 8:27 30) 1 1 -1 9 0 0 :) 1 10 2 8 0 0 When he established the heavens, I was there;) When he set a circle upon the face of the deep.) When he made firm the skies above,) When the fountains of the deep became strong,) When he gave to the deep its bound,) That the waters should not transgress his commandment,) When he marked out the foundations of the earth;) Then I was by him, as a master workman;) And I was daily his delight,) Rejoicing always before him. ) 1 1 2 8 0 “tw://bible.?id=62.1.1|AUTODETECT|” As a New Testament designation of the Christ, the term Word occurs only in 1:1, 14; ) 7 1 -1 9 0 “tw://bible.?id=62.1.1|AUTODETECT|” I John 1:1) 1 1 -1 9 0 “tw://bible.?id=66.19.13|AUTODETECT|” ; and ) 7 1 -1 9 0 “tw://bible.?id=66.19.13|AUTODETECT|” Rev. 19:13) 1 1 -1 9 0 “tw://bible.?id=40.11.27|AUTODETECT|” . A word serves two distinct purposes: a. it gives expression to the inner thought, the soul of the man, doing this even though no one else is present to hear what is said or to read what is thought; and b. it reveals this thought (hence, the soul of the speaker) to others. Christ is the Word of God in both respects: he expresses or reflects the mind of God; also, he reveals God to man 7 1 -1 9 0 “tw://bible.?id=40.11.27|AUTODETECT|” Matt. 11:27) 1 1 -1 9 0 “tw://bible.?id=58.1.3|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=58.1.3|AUTODETECT|” Heb. 1:3) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=62.1.2|AUTODETECT|” And the Word was face to face with God (��x� �x� ����).��18�� The meaning is that the Word existed in the closest possible fellowship with the Father, and that he took supreme delight in this communion. 7 1 -1 9 0 “tw://bible.*?id=62.1.2|AUTODETECT|” I John 1:2) 1 1 -1 9 0 0 .) So deeply had this former joy impressed itself upon the Logos that it was never erased from his consciousness, as is also evident from the high-priestly prayer:) 1 13 2 8 0 0 And now, Father, glorify thou me with thine own self or: in thine own presence, with the glory which I had with thee before the world existed. ) Thus, the incarnation begins to stand out more clearly as a deed of incomprehensible love and infinite condescension.) And the Word was God. In order to place all the emphasis on Christ s full deity the predicate in the original precedes the subject. (��� ���� &� A �����). Over against every heretic it must be made plain that this Word was fully divine.) 2. He himself was in the beginning face to face with God. This fully divine Word, existing from all eternity as a distinct Person, was enjoying loving fellowship with the Father. Thus, the full deity of Christ, his eternity, and his distinct personal existence are confessed once more, in order that heretics may be refuted and the Church may be established in the faith and love of God.) 3.

All things came into being through him, and apart from him not a single thing that exists came into being. All things, one by one, came into being through this divine Word. Thus, the great truth that Christ created all things (for in the external works all three Persons cooperate) is first of all stated positively and from the viewpoint of the past. Stated negatively and from the viewpoint of the present, it is expressed thus: Apart from him not a single thing that exists came into being. ) Two facts are here stressed: a. that the Christ himself was not created; he was eternally (in order to convey that thought the imperfect tense is used four times in verses 1 and 2); and b. that all things (viewed distributively, one by one without any exception) were created by him (here the aorist tense is used).) 4. In him was life. Not through but in, just as in 5:26; 6:48, 53; 11:25.

The clause in him was life means that from all eternity and throughout the entire old dispensation life resided in the Word. Hence, the best reading has was, not is.) But what is meant by the term life, as used here? Does it refer directly to every kind of life, physical as well as spiritual, the life of the butterfly as well as that of the archangel?) Physical life, however, does not reside in the second person of the Trinity. God is not physical in any sense (cf. 4:24). Besides, it is a good rule in exegesis to see whether a term is explained when one reads on and on. When that rule is applied in this case, the result is as follows:) The life is characterized as the light of men (1:4b).

This light shines in the darkness and is not appropriated by sinful men (1:5). With reference to this light, the Baptist bears testimony (verses 6, 7). The latter was not the original and perfect light, in whose radiance all other lights seem dim, but he came to bear testimony with respect to the light (verses 8, 9). This light is now identified with the One who is rejected by the world but accepted by God s children (verses 10 13).) From this context it is clear that the terms life and light belong to the spiritual sphere. Moreover, both in the Fourth Gospel and in the First Epistle the term life (���) always (54 times) moves in that realm. At times it is interchanged with the expression everlasting life (5:24).

When one really possesses this life, he experiences close fellowship with God in Christ (17:3). The meaning is similar in the book of Revelation (book of life, water of life, tree of life, crown of life).) From all this it would seem to be evident that basically the term refers to the fulness of God s essence, his glorious attributes: holiness, truth (knowledge, wisdom, veracity), love, omnipotence, sovereignty. This full, blessed life of God is said to have been present in the Word, and this from all eternity and throughout the entire old dispensation: In him was life. ) But although this life as such is wholely spiritual, and nothing of a physical nature pertains to it, nevertheless, it is the cause, source, or principle of all life, physical as well as spiritual.��19�� The universe owes its existence to it: All things came into being through him and apart from him not a single thing that exists came into being (verse 3); hence, so does also mankind (verse 10). It is true, of course, that this light is also the source of general revelation. Nevertheless, the present context does not specifically make mention of this idea. It is implied, of course, but it is not expressed.

Here, in the present context (John s Prologue) the life of God in Christ, to which all things and all men owe their existence (creation and preservation), is represented as the source of men s illumination regarding spiritual matters and of the everlasting salvation of God s children. What we have here is a Gospel-context. Hence, we read:) 1 1 2 8 0 “tw://bible.?id=62.2.8-62.2.10|AUTODETECT|” And that life was the light of men. When life is manifested, it is called light, for it is characteristic of light to shine forth. Since the fall, which is implied already here in the last clause of verse 4, that light was proclaimed to men. Mankind was characterized by darkness, evil, and hatred, which are the antonyms of light. To them (especially to Israel; see the explanation of verses 10, 11) throughout the old dispensation the truth and the love of God in Christ were proclaimed. Truth and love are the synonyms of light. 7 1 -1 9 0 “tw://bible.?id=62.2.8-62.2.10|AUTODETECT|” I John 2:8 10) 1 1 -1 9 0 0 .) Of course, one should not limit the meaning of the term light to just these two attributes (truth and love); rather, they represent all God s attributes. In the work of salvation all the divine attributes were displayed. They were proclaimed to sinful men.) 1 1 2 8 0 “tw://bible.?id=62.2.8|AUTODETECT|” 5. And the light shines in the darkness. Cf. verse 9: the light illumines every man. Note the change from the imperfect to the present tense: not only was the light shining throughout the old dispensation; it is shining still, for it is the very characteristic of light to shine. Moreover, whereas the Word (Christ) is the One in whom the life resides and by whom it is made to shine forth as light, he is also himself called the light. 7 1 -1 9 0 “tw://bible.?id=62.2.8|AUTODETECT|” I John 2:8) 1 1 -1 9 0 “tw://bible.?id=1.3.15|AUTODETECT|” .) Like the sun in the sky this light shines forth in the mother-promise 7 1 -1 9 0 “tw://bible.?id=1.3.15|AUTODETECT|” Gen. 3:15) 1 1 -1 9 0 “tw://bible.?id=4.21.8|AUTODETECT|” ), in the book of Exodus with its Passover Lamb and all the other types, in Leviticus with its offerings that point forward to the shedding of Christ s blood, in Numbers with its serpent lifted up 7 1 -1 9 0 “tw://bible.?id=4.21.8|AUTODETECT|” Num. 21:8) 1 1 -1 9 0 “tw://bible.?id=43.3.14|AUTODETECT|” ; cf. ) 7 1 -1 9 0 “tw://bible.?id=43.3.14|AUTODETECT|” John 3:14) 1 1 -1 9 0 “tw://bible.?id=43.3.15|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=43.3.15|AUTODETECT|” 15) 1 1 -1 9 0 “tw://bible.?id=1.49.10|AUTODETECT|” ), yea, in all the historical, prophetical, and poetical books of the old dispensation. See, for example, ) 7 1 -1 9 0 “tw://bible.?id=1.49.10|AUTODETECT|” Gen. 49:10) 1 1 -1 9 0 “tw://bible.?id=5.18.15-5.18.18|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=5.18.15-5.18.18|AUTODETECT|” Deut. 18:15 18) 1 1 -1 9 0 “tw://bible.?id=10.7.12-10.7.14|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=10.7.12-10.7.14|AUTODETECT|” II Sam. 7:12 14) 1 1 -1 9 0 “tw://bible.?id=19.40.6|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=19.40.6|AUTODETECT|” Ps. 40:6) 1 1 -1 9 0 “tw://bible.?id=19.40.7|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=19.40.7|AUTODETECT|” 7) 1 1 -1 9 0 “tw://bible.?id=19.72.0|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=19.72.0|AUTODETECT|” 72) 1 1 -1 9 0 “tw://bible.?id=19.110.0|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=19.110.0|AUTODETECT|” 110) 1 1 -1 9 0 “tw://bible.?id=19.118.0|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=19.118.0|AUTODETECT|” 118) 1 1 -1 9 0 “tw://bible.?id=23.1.18|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=23.1.18|AUTODETECT|” Isa. 1:18) 1 1 -1 9 0 “tw://bible.?id=23.7.14|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=23.7.14|AUTODETECT|” 7:14) 1 1 -1 9 0 “tw://bible.?id=23.9.6|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=23.9.6|AUTODETECT|” 9:6) 1 1 -1 9 0 “tw://bible.?id=23.11.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=23.11.1|AUTODETECT|” 11:1) 1 1 -1 9 0 “tw://bible.?id=23.35.5|AUTODETECT|” ff; ) 7 1 -1 9 0 “tw://bible.?id=23.35.5|AUTODETECT|” 35:5) 1 1 -1 9 0 “tw://bible.?id=23.40.0|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=23.40.0|AUTODETECT|” 40) 1 1 -1 9 0 “tw://bible.?id=23.42.1-23.42.4|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=23.42.1-23.42.4|AUTODETECT|” 42:1 4) 1 1 -1 9 0 “tw://bible.?id=23.53.0|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=23.53.0|AUTODETECT|” 53) 1 1 -1 9 0 “tw://bible.?id=23.54.0|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=23.54.0|AUTODETECT|” 54) 1 1 -1 9 0 “tw://bible.?id=23.55.0|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=23.55.0|AUTODETECT|” 55) 1 1 -1 9 0 “tw://bible.?id=23.60.0|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=23.60.0|AUTODETECT|” 60) 1 1 -1 9 0 “tw://bible.?id=23.61.0|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=23.61.0|AUTODETECT|” 61) 1 1 -1 9 0 “tw://bible.?id=23.63.0|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=23.63.0|AUTODETECT|” 63) 1 1 -1 9 0 “tw://bible.?id=23.65.0|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=23.65.0|AUTODETECT|” 65) 1 1 -1 9 0 “tw://bible.?id=28.11.8|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=28.11.8|AUTODETECT|” Hos. 11:8) 1 1 -1 9 0 “tw://bible.?id=30.5.4|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=30.5.4|AUTODETECT|” Am. 5:4) 1 1 -1 9 0 “tw://bible.?id=33.5.2|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=33.5.2|AUTODETECT|” Mic. 5:2) 1 1 -1 9 0 “tw://bible.?id=33.7.18|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=33.7.18|AUTODETECT|” 7:18) 1 1 -1 9 0 “tw://bible.?id=37.2.9|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=37.2.9|AUTODETECT|” Hag. 2:9) 1 1 -1 9 0 “tw://bible.?id=38.9.9|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=38.9.9|AUTODETECT|” Zech. 9:9) 1 1 -1 9 0 “tw://bible.?id=38.13.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=38.13.1|AUTODETECT|” 13:1) 1 1 -1 9 0 “tw://bible.?id=39.1.11|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=39.1.11|AUTODETECT|” Mal. 1:11) 1 1 -1 9 0 0 . We emphasize, however, that not only in these prophecies, promises, and invitations, is the light shining; rather, throughout the entire old dispensation and in the whole Old Testament it shines; also throughout the entire new dispensation and in the whole New Testament, revealing God in all his glorious attributes. That light is shining even today in the midst of this world darkness.) 1 1 2 8 0 0 The sad response to this communication of the light is stated in the second part of verse 5: But��20�� the darkness did not appropriate it.) 1 1 2 8 0 “tw://bible.?id=45.11.7|AUTODETECT|” The darkness to which the evangelist refers has a concrete meaning. It refers to fallen mankind, darkened by sin and unbelief. This is not the only case in the New Testament in which an abstract noun acquires a concrete meaning. For other examples see ) 7 1 -1 9 0 “tw://bible.?id=45.11.7|AUTODETECT|” Rom. 11:7) 1 1 -1 9 0 “tw://bible.?id=45.3.30|AUTODETECT|” ( the election, meaning the elect remnant), ) 7 1 -1 9 0 “tw://bible.?id=45.3.30|AUTODETECT|” Rom. 3:30) 1 1 -1 9 0 0 ( the circumcision, signifying the circumcized individuals). This darkness is synonymous with the world of verse 10. It is the antagonist of Christ, the light. It is an active, personal darkness: it did not accept or appropriate the light.) 1 4 2 8 0 0 A translation that is gaining favor takes �P ��������� to mean did not overcome, did not overpower, did not put out or extinguish. We believe that this is wrong. Whereas in form the three clauses of verses 5b, 10b, and 11b are very similar, it would seem probable that they are also similar in meaning. We have here a striking illustration of parallelism:) the darkness �P�x �P ��������� (verse 5b);) the world did not acknowledge him (verse 10b);) his own did not welcome him (verse 11b).) 1 1 2 8 0 “tw://bible.?id=45.9.30|AUTODETECT|” It is immediately evident that the rendering did not overpower (for verse 5b) does not fit into this parallelism. The translation did not appropriate (or did not apprehend, as in the A.R.V.) is much better. Besides, the usual and also the radical signification of the verb is to seize, to take (sometimes in the sense of to overtake, 6:17; 12:35), to apprehend, to take possession of, to lay hold on. It can also be used of mental apprehension or perception 7 1 -1 9 0 “tw://bible.?id=45.9.30|AUTODETECT|” Rom. 9:30) 1 1 -1 9 0 “tw://bible.?id=46.9.24|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=46.9.24|AUTODETECT|” I Cor. 9:24) 1 1 -1 9 0 “tw://bible.?id=50.3.12|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=50.3.12|AUTODETECT|” Phil. 3:12) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=49.6.12|AUTODETECT|” But even when we correctly translate: but the darkness did not appropriate it, the fact must be stressed that we are dealing here with a figure of speech called litotes. From passages such as 3:20 7 1 -1 9 0 “tw://bible.?id=49.6.12|AUTODETECT|” Eph. 6:12) 1 1 -1 9 0 0 ) it is evident that this darkness does not merely behave negatively; on the contrary, it hates the light. It refers to the world of mankind viewed as a hostile power, which actively resists the light and refuses to accept it. What we have here is a manifestation of the absolute antithesis between light and darkness, kingdom of God and the world, Christ and the forces of the evil one.) 1 26 2 8 0 0 Synthesis of 1:1 5) See the Outline on p. 68. The glory of the Son (or Word):) a. In the beginning. When the universe was created, he already existed; he is from everlasting.��21�� He enjoyed an eternity of infinitely close communion with his Father, rejoicing always before him. He was himself God.) b. At the creation.

All things, one by one, came into being through him. Of all that exists today there is nothing that originated apart from him. In him from eternity and also) c. After the fall, throughout the entire old dispensation, the full, rich life of God resided. Throughout that same old dispensation that life was made manifest: God s glorious attributes, exhibited in the work of salvation, were proclaimed to mankind. Life which is made manifest is called light.

Thus, the life was the light of men. But the light is shining still, also during the new dispensation: it is the very nature of light to shine. However, the world did not appropriate the light: is steadfastly refused and actively opposed the message of God s truth and love. It hated the Christ in whom the life of God resided and from whom as light it shines forth to those in darkness.) ) 1:6 13) 6 There came a man named John, commissioned by God. 7 He came for the purpose of testifying, to��22�� testify concerning the light, in order that everyone through him might come to believe. 8 He was not the light; he came in order that he might testify concerning the light.) 9 The true light, which illumines every man, was in the act of coming into the world:��23�� 10 In the world he was, and the world came into being through him, but the world did not acknowledge him. 11 To his own home he came, but his own people did not welcome him. 12 But as many as did accept him, to them he gave the right to become God s children, to those who trust in his name; 13 who were born not of blood nor of the will of the flesh nor of the will of man, but of God.) ) 1:6. There came a man named John, commissioned by God. The Baptist is introduced as an example of the constant shining of the light.

From this reference to the herald of the Lord it is again clearly evident that the author is discussing the light (not here explicitly of reason or of conscience but) of God s truth and love as concentrated in Jesus Christ; in other words, he is speaking about the light of salvation. John, whose name means Jehovah has been gracious, had been sent (����������� perfect passive participle, indicating abiding result; from ��������) from or commissioned by God. The purpose for which he had been commissioned is stated in verses 7 and 8:) 7, 8. He came for the purpose of testifying, that he might testify concerning the light, in order that everyone through him might come to believe. He was not the light; he came that he might testify concerning the light.) The exact nature of the work of the Baptist was in need of clarification, for the reason which has been stated above, under Readers and Purpose. It is as if the evangelist wishes to say: the Baptist never claimed for himself what certain heretics are claiming for him today.

He definitely was not the light! He was the witness (verse 8). A careful examination of verses 6, 7, and 8, in comparison with verses 1, 2, 9, reveals the following contrasts between Christ and John:) Christ John ) a was (&�) from all eternity;) b is the Word (A �����);) c is himself God;) d is the real light;) ) e is the object of trust. a came (������);) b is a mere man (�������);) c is commissioned by God;) d came to testify concerning the real light;) e is the agent through whose testimony men come to trust in the real light, even Christ. ) ) ) 1 1 2 8 0 “tw://bible.?id=62.5.9|AUTODETECT|” He (the Baptist) came (�0� ���������): for testimony; i.e., for the purpose of testifying. The term testimony is almost confined to the writings of John. It occurs in the Fourth Gospel, in John s epistles, and also in the book of Revelation. See the following passages: 1:7, 19; 3:11, 32, 33; 5:31, 32, 34, 36; 8:13, 17; 19:35; ) 7 1 -1 9 0 “tw://bible.?id=62.5.9|AUTODETECT|” I John 5:9) 1 1 -1 9 0 “tw://bible.?id=62.5.10|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=62.5.10|AUTODETECT|” 10) 1 1 -1 9 0 “tw://bible.?id=64.1.12|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=64.1.12|AUTODETECT|” III John 12) 1 1 -1 9 0 “tw://bible.?id=66.1.2|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=66.1.2|AUTODETECT|” Rev. 1:2) 1 1 -1 9 0 “tw://bible.?id=66.1.9|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=66.1.9|AUTODETECT|” 9) 1 1 -1 9 0 “tw://bible.?id=66.6.9|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=66.6.9|AUTODETECT|” 6:9) 1 1 -1 9 0 “tw://bible.?id=66.11.7|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=66.11.7|AUTODETECT|” 11:7) 1 1 -1 9 0 “tw://bible.?id=66.12.11|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=66.12.11|AUTODETECT|” 12:11) 1 1 -1 9 0 “tw://bible.?id=66.12.17|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=66.12.17|AUTODETECT|” 17) 1 1 -1 9 0 “tw://bible.?id=66.19.10|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=66.19.10|AUTODETECT|” 19:10) 1 1 -1 9 0 “tw://bible.?id=66.19.20|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=66.19.20|AUTODETECT|” 20) 1 1 -1 9 0 0 :4. It is probable that the words testimony and testify are here used in their primary sense; namely, (to give) competent testimony concerning that which one has himself seen, heard, or experienced. This follows from what is stated in 1:29, 32, 34. The clause (verse 7) that he might testify repeated for the sake of emphasis in verse 8 explains the preceding, for testimony. ) 1 3 2 8 0 0 The purpose of the Baptist s testimony was that through him (�0 �P���) everyone might come to believe (������ �����������). In the original, however, the order of the words is reversed: in order that everyone might come to believe through him. The question has, therefore, arisen: Does through him mean through Christ or through John (the Baptist)? We choose the latter, for the following reasons:) a. Nowhere else does the evangelist use the expression believe through him as meaning believe through Jesus. Jesus is always represented as the object (not as the agent) of faith (cf. 3:16).) b.

The subject of verse 7 is John the Baptist, and this is also the subject of verse 8. It is natural to construe the pronoun he (������) of verse 8, which certainly refers to the Baptist, as referring back to the pronoun him (in the phrase through him) of verse 7.) 1 1 2 8 0 “tw://bible.?id=62.5.4|AUTODETECT|” That through him everyone might come to believe (����������� first aorist active subjunctive, ingressive). While the noun faith (������) is not found at all in the Fourth Gospel, and only once in John s epistles 7 1 -1 9 0 “tw://bible.?id=62.5.4|AUTODETECT|” I John 5:4) 1 1 -1 9 0 “tw://bible.?id=40.18.6|AUTODETECT|” ), the verb to believe occurs nearly one hundred times in his Gospel and nine times in his First Epistle, many times as often as in the Synoptics. Nevertheless, also in the Synoptics Christ is definitely represented as the object of faith 7 1 -1 9 0 “tw://bible.?id=40.18.6|AUTODETECT|” Matt. 18:6) 1 1 -1 9 0 “tw://bible.?id=40.10.32|AUTODETECT|” ). Synonymous expressions are used at times; such as, to come to Jesus, to receive or to confess him 7 1 -1 9 0 “tw://bible.?id=40.10.32|AUTODETECT|” Matt. 10:32) 1 1 -1 9 0 “tw://bible.?id=40.10.40|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=40.10.40|AUTODETECT|” 40) 1 1 -1 9 0 “tw://bible.?id=40.11.28|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.11.28|AUTODETECT|” 11:28) 1 1 -1 9 0 “tw://bible.?id=40.7.22|AUTODETECT|” ). Moreover, how is it ever possible to give meaning to passages like ) 7 1 -1 9 0 “tw://bible.?id=40.7.22|AUTODETECT|” Matt. 7:22) 1 1 -1 9 0 “tw://bible.?id=40.7.23|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=40.7.23|AUTODETECT|” 23) 1 1 -1 9 0 “tw://bible.?id=40.25.31|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.25.31|AUTODETECT|” 25:31) 1 1 -1 9 0 “tw://bible.?id=45.3.22|AUTODETECT|” ff. without accepting the fact that Christ viewed himself as the legitimate object of faith and trust, so that unwillingness to accept him meant everlasting punishment? Paul, too, proclaims the necessity of faith in the Person of Christ and in his atonement 7 1 -1 9 0 “tw://bible.?id=45.3.22|AUTODETECT|” Rom. 3:22) 1 1 -1 9 0 “tw://bible.?id=45.3.25|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=45.3.25|AUTODETECT|” 25) 1 1 -1 9 0 “tw://bible.?id=48.2.16|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=48.2.16|AUTODETECT|” Gal. 2:16) 1 1 -1 9 0 “tw://bible.?id=48.2.20|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=48.2.20|AUTODETECT|” 20) 1 1 -1 9 0 “tw://bible.?id=48.3.22|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=48.3.22|AUTODETECT|” 3:22) 1 1 -1 9 0 “tw://bible.?id=48.3.26|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=48.3.26|AUTODETECT|” 26) 1 1 -1 9 0 “tw://bible.?id=49.1.5|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=49.1.5|AUTODETECT|” Eph. 1:5) 1 1 -1 9 0 “tw://bible.?id=50.3.9|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=50.3.9|AUTODETECT|” Phil. 3:9) 1 1 -1 9 0 “tw://bible.?id=51.1.4|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=51.1.4|AUTODETECT|” Col. 1:4) 1 1 -1 9 0 “tw://bible.?id=51.2.5|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=51.2.5|AUTODETECT|” 2:5) 1 1 -1 9 0 0 ; etc.).) 1 13 2 8 0 0 The Baptist s intention was that all those who heard his testimony might embrace Christ by a living faith. On Christ as light see under verses 4 and 5; also under verse 9. Christ is the light; the Baptist is a reflector. The latter is light in a derived sense. Thus only can he be called a burning and shining lamp (5:35). John testifies concerning the Christ like the moon testifies concerning the sun.) 9.

The true light, which illumines every man, was in the act of coming into the world.) Christ is here called the true light (for the reason, see under verse 5). The word which has been translated true is �������, which means real, ideal, genuine. The Word is the perfect light in whose radiance all other lights seem dim.) This light illumines every man. Among the many interpretations which have been given and must be considered are the following:) a. Christ, who is the light, actually grants spiritual illumination, in the highest and fullest sense of the term, to every human being dwelling on earth, without any exception.) b. He grants this spiritual illumination, which renews both heart and mind, to every covenant-child (whether elect or not).

Some lose it again.) c. He grants this supreme blessing to every man who is saved; in the sense that not one of the saved receives his illumination from any other source.) d. He bestows upon every human individual, without exception, the light of reason and conscience.) e. He illumines every man who hears the Gospel; i.e., he imparts a degree of understanding concerning spiritual matters (not necessarily resulting in salvation) to all those whose ears and minds are reached by the message of salvation. The majority, however, do not respond favorably. Many who have the light prefer the darkness.

Some, however, due entirely to the sovereign, saving grace of God, receive the word with the proper attitude of heart and mind, and obtain everlasting life.) Interpretation a. and b. can be rejected at once. The Fourth Gospel teaches a limited atonement. Not every one is saved, but those who are saved remains saved (10:28). Although d. is favored by eminent conservative exegetes and proclaims an element of truth that must not be denied, we do not believe that in this context or anywhere in the Fourth Gospel where the term light (���) is used the reference is specifically to the light of reason and conscience.��24�� We accept the position that the light of which John speaks is the life of God in Christ and therefore Christ himself made manifest to the world by the preaching of the Gospel. (See reasons for this position under verse 4.)) As we see it, the only defensible views are c. and e. And of these two we prefer the latter, for the following reasons: First, this explanation is in harmony with the succeeding context. Note that also verses 10, 11, and 12 refer to a wider and a more restricted circle in which the Gospel operates.

In each case it is the same glorious Gospel of salvation, but though many are called, few are chosen. Thus, in verse 10 we see Christ standing in the midst of mankind which, however, did not acknowledge him, and in verse 11 he is represented as having came to his own home, but his own people did not welcome him. There are, however, exceptions, as verse 12 indicates: some accept him.) Secondly, this explanation is also in harmony with the preceding context; see verses 4b and 5: & and that life was the light of men. And the light shines in the darkness, but the darkness did not appropriate it. See our explanation of that passage.) Thirdly, this interpretation accords well with similar passages in the same Gospel. An author should be allowed to explain his own phraseology.

We have such an explanation in 3:19 and in 12:46: And this is the judgment, that the light is come into the world, but men loved the darkness rather than the light; for their works were evil (3:19), and I am come a light into the world, that whosoever believes on me may not abide in the darkness (12:46; cf. 12:35a, 36).) 1 1 2 8 0 “tw://bible.?id=58.6.4-58.6.8|AUTODETECT|” Fourthly, this view is entirely in harmony with ) 7 1 -1 9 0 “tw://bible.?id=58.6.4-58.6.8|AUTODETECT|” Heb. 6:4 8) 1 1 -1 9 0 “tw://bible.?id=66.22.5|AUTODETECT|” where the same verb illumine (������) is used as here in 1:9. In the Fourth Gospel this verb occurs nowhere else. In the rest of the New Testament it is used both intransitively 7 1 -1 9 0 “tw://bible.?id=66.22.5|AUTODETECT|” Rev. 22:5) 1 1 -1 9 0 “tw://bible.?id=46.4.5|AUTODETECT|” ) and transitively. The latter means either: to bring to light 7 1 -1 9 0 “tw://bible.?id=46.4.5|AUTODETECT|” I Cor. 4:5) 1 1 -1 9 0 “tw://bible.?id=55.1.10|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=55.1.10|AUTODETECT|” II Tim. 1:10) 1 1 -1 9 0 “tw://bible.?id=49.1.18|AUTODETECT|” ) or to illumine, enlighten. In ) 7 1 -1 9 0 “tw://bible.?id=49.1.18|AUTODETECT|” Eph. 1:18) 1 1 -1 9 0 “tw://bible.?id=58.6.4|AUTODETECT|” this illumination concerns the eyes of the heart and is given to believers. But in ) 7 1 -1 9 0 “tw://bible.?id=58.6.4|AUTODETECT|” Heb. 6:4) 1 1 -1 9 0 “tw://bible.?id=58.6.4|AUTODETECT|” it is said to have been given to those who subsequently fell away and could not be renewed to repentance. Accordingly, ) 7 1 -1 9 0 “tw://bible.?id=58.6.4|AUTODETECT|” Heb. 6:4) 1 1 -1 9 0 0 clearly teaches that there is an illumination which does not necessarily lead to salvation.) 1 3 2 8 0 0 Concerning the source whence this illumination proceeds namely, Christ, the light we read: The true light & was in the act of coming into the world. The phrase coming into the world (�������� �0� �x� ������) must not be understood as modifying every man (����� �������), as the A.V. renders it. The Gospel of John does not contain any undisputed passage in which the expression coming into the world refers to the birth of an ordinary human being. On the other hand, it is customary for the apostle to speak of Christ as the One who came into the world:��25�� 3:19; 9:39; 11:27; 12:46; 16:28; and 18:37. Also note that in verse 10 the subject is still the Christ. When the Baptist testified concerning the true light, the latter was on the point of entering upon his public ministry.

He was in the act of coming into the world, the theatre of human history, the realm of mankind.) 10, 11. In the world he was, and the world came into being through him, but the world did not acknowledge him. To his own he came but his own people did not welcome him.) In verse 10 the evangelist summarizes the entire presence of Christ in the world. In a note we point out the various uses of the term world (������) in the Gospel of John.��26�� Here (1:10, 11) it indicates the realm of mankind which, though created by the Word, became alienated from the life of God. That ������ does not here refer to birds and trees is evident from the clause: but the world did not acknowledge him.) 1 1 2 8 0 “tw://bible.?id=40.7.23|AUTODETECT|” The clause and the world came into being through him is added to show that the world should have acknowledged Christ, the light. (Cf. verse 3.) A pathetic fact is now recorded: but the world did not acknowledge him. The verb ��� is constative aorist. As is clear from ) 7 1 -1 9 0 “tw://bible.?id=40.7.23|AUTODETECT|” Matt. 7:23) 1 1 -1 9 0 0 the verb ������� means not only to know, to come to know, to recognize, to perceive, to understand, but also to acknowledge as one s own. So also here: the fact that more than mere intellectual recognition is intended is evident also from the parallelism in verses 5 and 11.) 1 1 2 8 0 0 The world to which Christ, the light, came, is represented by Israel, which was like a small circle inside a larger circle; as if John were saying, He was in the world, and the world came into being through him, and yet the world did not acknowledge him; specifically, he came to his own home,��27�� and yet his own people did not welcome him. ��28��) 1 1 2 8 0 “tw://bible.?id=2.19.5|AUTODETECT|” Israel was in a very special sense God s own possession 7 1 -1 9 0 “tw://bible.?id=2.19.5|AUTODETECT|” Ex. 19:5) 1 1 -1 9 0 “tw://bible.?id=5.7.6|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=5.7.6|AUTODETECT|” Deut. 7:6) 1 1 -1 9 0 “tw://bible.?id=23.1.2|AUTODETECT|” ). During the entire old dispensation and also at the beginning of the new dispensation Christ came to his own home. Yet his own people gave him no reception. For the meaning of the verb ����������� see 14:3.) 7 1 -1 9 0 “tw://bible.?id=23.1.2|AUTODETECT|” Isa. 1:2) 1 1 -1 9 0 “tw://bible.?id=23.1.3|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=23.1.3|AUTODETECT|” 3) 1 1 -1 9 0 0 is the best commentary on the tragedy that is here recorded:) 1 5 2 8 0 0 Hear, O heavens, and give ear, O earth; for Jehovah has spoken. I have nourished and brought up children, but they have rebelled against me. The ox knows his owner, and the ass his master s crib; Israel does not know, my people does not consider. ) As has been pointed out (see under verse 5), the clauses did not appropriate, did not acknowledge, and did not welcome, are instances of litotes. They indicate that the world particularly, the Jews, which represented it utterly disowned the Christ. All rejected him; all, with the exception of those to whom reference is made in verses 12 and 13:) 12. But as many as did accept him, to them he gave the right to become God s children, to those who trust in his name.) Note: as many as & to them, which is a common Aramaic idiom. (See p. 64.) While the world and its representative, the Jewish people, rejected the Savior, individuals accepted him.

But these persons receive the greatest spiritual benefit without respect to nationality or physical descent. The expression as many as amounts to whosoever whether Jew or Gentile. The Jew was very slow to learn that in the new dispensation there are no special privileges based upon physical relationships. And the evangelist is keenly aware of this Jewish trait, as he indicates again and again in his book. It is, therefore, not at all strange that John dwells on this great truth and develops it in some detail in verse 14.) As many as did accept him; i.e., as many as appropriated, acknowledged, and welcomed the light (see verses 5, 10, 11), as many as continue to embrace him by a living faith in his name (i.e., in his self-revelation in the sphere of redemption), to them he gave it is ever a gift of God s sovereign grace the right, (cf. 5:27; 10:18; 19:10, 11; the authority, cf. 17:2) to become children of God.) 1 1 2 8 0 “tw://bible.*?id=62.3.1|AUTODETECT|”

Did the Jews boast about their hereditary rights, and did they call themselves the children of Abraham? Believers receive the right actually to become children 7 1 -1 9 0 “tw://bible.*?id=62.3.1|AUTODETECT|”

I John 3:1) 1 1 -1 9 0 0

); to become children not of Abraham only but of God.) 1 1 2 8 0 0

But how is it to be understood that believers become children of God? Is it not true that they are children of God as soon as (and in a sense even before) they consciously accept Christ? We do not believe that the solution of this problem lies in interpreting the sentence as if it should be read: But as many as did accept him, to them he had previously given the right to become God s children, for otherwise they could not have accepted him. The two aorists (����� and �����) are simultaneous: when one accepts Christ, he at that self-same moment receives the right to become a child of God. Nor is the answer found by weakening the sense of the verb to become (��������), as if it meant no more than to be called (or to represent oneself as) a child of God.) 1 1 2 8 0 “tw://bible.*?id=62.2.29|AUTODETECT|”

As we see it, in order to arrive at a correct interpretation of this clause, we should bear in mind the connotation which John attaches to the term God s children. Neither in the Gospel nor in the epistles does this evangelist ever employ the term �1�� in referring to believers. One becomes a �1�� by adoption, but a ������ by regeneration and transformation. Paul uses both terms in describing believers as children of God. The noun which John uses for this purpose comes from �����, to beget. To him salvation is the impartation of life, the being begotten of God, so that one becomes his child 7 1 -1 9 0 “tw://bible.*?id=62.2.29|AUTODETECT|”

I John 2:29) 1 1 -1 9 0 “tw://bible.*?id=62.3.9|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=62.3.9|AUTODETECT|”

3:9) 1 1 -1 9 0 “tw://bible.*?id=62.4.7|AUTODETECT|”

). By means of being thus begotten of God one is transformed into the likeness of God. And inasmuch as God is love, hence, being begotten of God is manifested in loving the brethren 7 1 -1 9 0 “tw://bible.*?id=62.4.7|AUTODETECT|”

I John 4:7) 1 1 -1 9 0 “tw://bible.*?id=62.4.8|AUTODETECT|”

, ) 7 1 -1 9 0 “tw://bible.*?id=62.4.8|AUTODETECT|”

8) 1 1 -1 9 0 “tw://bible.*?id=62.2.10|AUTODETECT|”

). John, accordingly, dwells at length on love as the mark of the Christian: love is light, but hatred is darkness, and one who hates walks in darkness 7 1 -1 9 0 “tw://bible.*?id=62.2.10|AUTODETECT|”

I John 2:10) 1 1 -1 9 0 “tw://bible.*?id=62.2.11|AUTODETECT|”

, ) 7 1 -1 9 0 “tw://bible.*?id=62.2.11|AUTODETECT|”

11) 1 1 -1 9 0 “tw://bible.*?id=62.3.16|AUTODETECT|”

). The love that is required of us is of the self-sacrificing kind 7 1 -1 9 0 “tw://bible.*?id=62.3.16|AUTODETECT|”

I John 3:16) 1 1 -1 9 0 0

).) 1 1 2 8 0 0

But this transformation, though beginning with an instantaneous act of God, is, nevertheless, a gradual process. In principle, one becomes a child of God at the very moment when the life from above enters the soul. Even now we are the children of God. The highest realization of this ideal is, however, reserved for the future when, freed from every impurity, the life of God his holiness and love shall have become completely manifest in us. If this be understood, it becomes clear why John can say here in 1:13: to them he gave the right to become God s children. ) 1 1 2 8 0 “tw://bible.*?id=62.3.2|AUTODETECT|”

This explanation would seem to be in harmony with John s own teaching. Cf. ) 7 1 -1 9 0 “tw://bible.*?id=62.3.2|AUTODETECT|”

I John 3:2) 1 1 -1 9 0 “tw://bible.*?id=47.3.18|AUTODETECT|”

Beloved, now are we the children of God, and it is not yet made manifest what we shall be, but we know that when he is made manifest, we shall be like him; for we shall see him even as he is. And everyone who thus hopes in him purifies himself, even as he is pure. 7 1 -1 9 0 “tw://bible.?id=47.3.18|AUTODETECT|” II Cor. 3:18) 1 1 -1 9 0 “tw://bible.?id=48.4.19|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=48.4.19|AUTODETECT|” Gal. 4:19) 1 1 -1 9 0 “tw://bible.?id=61.1.4|AUTODETECT|” ; and ) 7 1 -1 9 0 “tw://bible.?id=61.1.4|AUTODETECT|” II Peter 1:4) 1 1 -1 9 0 0 .)) 1 1 2 8 0 “tw://bible.?id=42.3.8|AUTODETECT|”

13. The clause who were born not of blood nor of the will of the flesh nor of the will of man, but of God has led to much controversy. Able commentators, both liberal and conservative,��29�� following the example of Ireneus, prefer to read: to him who was born , so that verse 14 would refer to Christ s virgin birth (Ireneus, Against Heresies, III, xvi, 2; xix 2). Some are even willing to accept the theory of Tertullian, that who were born is an invention of the Valentinian Gnostics (Tertullian, On The Flesh of Christ, XIX). But all the old Greek uncials have the plural. Moreover, the clause is a very fitting explanation of the word as many as & to them of verse 12.

The evangelist teaches that God s true children do not owe their origin to blood��30�� (physical descent; for example, from Abraham), nor to the will of the flesh (carnal desire, the sexual impulse of man or woman), nor to the will of man (the procreative urge of the male) but to God alone. Note the climactic arrangement of the three expressions. All three emphasize that in no sense whatever do believers derive their birth or standing from physical or biological causes. Nicodemus needed that lesson; so did most of the Jews, as is very clear from following passages: 3:6; 8:31 59; ) 7 1 -1 9 0 “tw://bible.?id=42.3.8|AUTODETECT|” Luke 3:8) 1 1 -1 9 0 “tw://bible.?id=48.3.11|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=48.3.11|AUTODETECT|” Gal. 3:11) 1 1 -1 9 0 “tw://bible.?id=48.3.28|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.*?id=48.3.28|AUTODETECT|” 28) 1 1 -1 9 0 0 .��31��) 1 11 2 8 0 0 Synthesis of 1:6 13) See the Outline on p. 68. The glory of the Son after the fall (continued).) This section shows us that the true light, the object of faith, is far more glorious than John the Baptist. The latter had been commissioned by God to give competent testimony concerning the former. While the Baptist was testifying, the true light whose pure Gospel of salvation is proclaimed to all men, regardless of race or nationality, was at the point of entering upon his public ministry.) The evangelist, looking back, and summarizing the presence of the true light in the midst of this world s darkness, declares:) In the world he was, and the world came into being through him, and yet the world did not acknowledge him. To his own home he came, but his own people did not welcome him. ) However, there have always been exceptions: those who did accept him he qualified to become children of God; i.e., to become transformed more and more into God s image. Such people do not boast about physical ancestors, race, or nationality (as the Jews so often did), but recognize that they are the product of God s sovereign grace.) ) 1:14 18) 14 And the Word became flesh, and dwelt among us as in a tent, and we beheld his glory, a glory as of the only begotten from the Father, full of grace and truth. 15 John testifies concerning him, and he cried, saying: this was the One of whom I said: he who is coming behind me has gotten ahead of me, for he existed before me. 16 For out of his fulness we have all received grace upon grace. 17 For, while the law was given through Moses, grace and truth came through Jesus Christ. 18 God himself no one has ever seen.

The only begotten God, who lies upon the Father s breast, it is he who has made him known.) ) 1:14. The glory of the Word at the incarnation is the theme of 1:14 18. The fact recorded in verse 14 is not later in time than what has been described in the preceding verses. Rather, it is greater in love. The incarnation and the realization of its purpose, the crucifixion is the climax of God s condescending grace. This is clear from the context; note verses 10, 11: In the world he was & but the world did not acknowledge him.

To his own home he came, but his own people did not welcome him. And yet in the midst of this ungrateful world he manifested his supreme love. From the infinite sweep of eternal delight in the very presence of his Father, the Word was willing to descend into this realm of misery, to pitch his tent for a while among sinful men: Veiled in flesh the godhead see. ) 1 1 2 8 0 “tw://bible.?id=62.4.2|AUTODETECT|” And the Word became flesh. 7 1 -1 9 0 “tw://bible.?id=62.4.2|AUTODETECT|” I John 4:2) 1 1 -1 9 0 “tw://bible.?id=45.1.3|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=45.1.3|AUTODETECT|” Rom. 1:3) 1 1 -1 9 0 “tw://bible.?id=45.8.3|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=45.8.3|AUTODETECT|” 8:3) 1 1 -1 9 0 “tw://bible.?id=47.8.9|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=47.8.9|AUTODETECT|” II Cor. 8:9) 1 1 -1 9 0 “tw://bible.?id=48.4.4|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=48.4.4|AUTODETECT|” Gal. 4:4) 1 1 -1 9 0 “tw://bible.?id=50.2.5-50.2.11|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=50.2.5-50.2.11|AUTODETECT|” Phil. 2:5 11) 1 1 -1 9 0 “tw://bible.?id=54.3.16|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=54.3.16|AUTODETECT|” I Tim. 3:16) 1 1 -1 9 0 “tw://bible.?id=58.2.14|AUTODETECT|” ; and ) 7 1 -1 9 0 “tw://bible.?id=58.2.14|AUTODETECT|” Heb. 2:14) 1 1 -1 9 0 0 . See on 1:1 for comments on the Word. ) The verb became has a very special meaning here. Not became in the sense of ceasing to be what he was before. When the wife of Lot becomes a pillar of salt, she ceases to be the wife of Lot. But when Lot becomes the father of Moab and Ammon, he remains Lot. So also here: the Word becomes flesh but remains the Word, even God (see verses 1, 18).

The second Person of the Trinity assumes the human nature, without laying aside the divine. John everywhere insists over against heretics (see p. 33) that the divine and the human nature of Christ became fully united without being fused. The true human nature of Jesus is taught throughout this Gospel (4:6, 7; 6:53; 8:40; 11:33, 35; 12:27; 13:21; 19:28). The relation of the two natures to one another will forever remain a mystery, far above our comprehension; but a better formulation than that which is found in the Symbol of Chalcedon will probably never be found:) 1 3 2 8 0 0 We, then, following the holy Fathers, all with one consent, teach men to confess one and the same Son, our Lord Jesus Christ, the same perfect in Godhead and also perfect in manhood & to be acknowledged in two natures inconfusedly, unchangeably, indivisibly, inseparably (��������, �������, ���������, ��������); the distinction of natures being by no means taken away by the union, but rather the property of each nature being preserved, and concurring in one Person and one Subsistence, not parted or divided into two persons, but one and the same Son, and only begotten, God the Word, the Lord Jesus Christ; as the prophets from the beginning have declared concerning him, and the Lord Jesus Christ himself has taught us, and the Creed of the holy fathers has handed down to us. ) The term flesh (����) has various meanings in the New Testament.��32�� In our passage it has reference to human nature, considered not as sinful (8:46), yet for a while with the curse due to sin resting upon it, so that until the ransom had been paid it is subject to weariness, pain, misery, death (4:6, 7; 11:33, 35; 12:27; 13:21; 19:30). It was that kind of flesh which the Word assumed in his incomprehensible, condescending love.) And dwelt among us as in a tent. These words (��� �������� � !���) must not be regarded as a mere repetition of that which immediately precedes . The idea is rather that the eternal Word which assumed the human nature permanently though not permanently in its weakened condition pitched his tent for a while among men, lived among them.) 1 1 2 8 0 “tw://bible.?id=44.1.11|AUTODETECT|” During that same period we i.e., the evangelist and other eye-witnesses beheld his glory. The verb beheld (���������) indicates careful and deliberate vision which seeks to interpret its object. It refers, indeed, to physical sight; yet, it always includes a plus, the plus of calm scrutiny, contemplation, or even wonderment. It describes the act of one who does not stare absent-mindedly nor merely look quickly nor necessarily perceive comprehensively. On the contrary, this individual regards an object and reflects upon it. He scans it, examining it with care. He studies it, viewing and considering it thoughtfully 7 1 -1 9 0 “tw://bible.?id=44.1.11|AUTODETECT|” Acts 1:11) 1 1 -1 9 0 0 ).��33�� Thus, while Jesus was walking among them, the eye and mind of the evangelist and of other witnesses had rested on the Incarnate Word, until to some extent they had penetrated the mystery; i.e., they had seen his glory: the radiance of his grace and the majesty of his truth manifested in all his works and words (cf. 2:11), the attributes of deity shining through the veil of his human nature.) 1 3 2 8 0 0 A glory as of the only begotten from the Father, full of grace and truth. These words of verse 14 lend themselves to various interpretations.) The most natural meaning would seem to be that the glory which the eye-witnesses saw in Jesus was what could be expected with respect to One who is the only begotten from the Father. And this same Person i.e. the only begotten from the Father is full of grace and truth. The fact that the evangelist is actually thinking of the fulness of Christ is very clearly stated in verse 16: for of his fulness we all received grace upon grace. Thus, by reading on and on we arrive at the true meaning. We favor this interpretation for the following reasons:) (1) Jesus repeatedly declares that he came forth from God (���p ��� ����). See 6:46; 7:29; 16:27; 17:8.) 1 1 2 8 0 “tw://bible.?id=44.6.3|AUTODETECT|” (2) Unless there are sufficient reasons to do otherwise and, indeed, there sometimes are! it is a good thing to link a phrase with the substantive that stands closest to it. Hence, we construe from the Father as a modifier of the only begotten. And for the same reason we consider the words full of grace and truth to modify the only begotten from the Father. 7 1 -1 9 0 “tw://bible.?id=44.6.3|AUTODETECT|” Acts 6:3) 1 1 -1 9 0 “tw://bible.?id=44.6.8|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=44.6.8|AUTODETECT|” 8) 1 1 -1 9 0 “tw://bible.?id=44.7.55|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.7.55|AUTODETECT|” 7:55) 1 1 -1 9 0 “tw://bible.?id=44.11.24|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.11.24|AUTODETECT|” 11:24) 1 1 -1 9 0 0 .) As already pointed out, it is the fulness of this only begotten Son which receives further elaboration in verses 16 and 17, the context. (Objections against this interpretation are answered in a note.��34�� Other explanations are discussed in another note.��35��)) 1 5 2 8 0 0 Accordingly, the glory on which John and others had fixed their adoring gaze is the proper and natural possession of the One whose name is the only begotten from the Father.) The question has often been asked: To what sonship does the term the only begotten from the Father refer? Is it the purely religious sonship, so that Jesus is here considered to have been a child of God in the same sense in which all believers are God s children? This can be dismissed at once, for in that case the modifier only begotten would have no meaning. Is it, then, the Messianic sonship? But even those who maintain that the word ��������� has nothing to do with the verb ������ and merely signifies that Christ was the only Son (the only, �����, member of a kin, ����� from �������), and being the only one, was therefore the beloved one, will have to admit that according to the context (see especially 1:1, 18) the sonship here indicated was present from eternity; hence, can have no reference to the Messianic office which was assumed in time. (On the question whether ��������� should be connected with �������, to be born [Dutch: Eeniggeboren Zoon] or with ������, to beget [English: only begotten Son] see G. Vos, The Self-Disclosure of Jesus, New York, 1926, pp. 218, 219.)) Is it, perhaps, the nativistic sonship that is discussed in this passage?

If so, then the meaning would be that Christ s human nature is here ascribed to the supernatural paternity of God. But in that case the evangelist would be thinking of one kind of sonship here in verse 14 and of another in verse 18, which is not probable. (See under verse 18.)) We conclude that the reference must be to Christ s trinitarian sonship, i.e., to the fact that he is the Son of God from all eternity. This is favored by the context (1:1, 18) and by such passages as 3:16, 18, which prove that the Son was already the only begotten before his incarnation.) On this subject H. Bavinck states:) 1 1 2 8 0 “tw://bible.?id=43.10.34-43.10.36|AUTODETECT|” But the name Son of God when ascribed to Christ has a far deeper meaning than the theocratic: he was not a mere king of Israel who in time became an adopted Son of God; neither was he called Son of God because of his supernatural birth, as the Socinians and Hofman held; neither is he Son of God merely in an ethical sense, as others suppose; neither did he receive the title Son of God as a new name in connection with his atoning work and resurrection, an interpretation in support of which ) 7 1 -1 9 0 “tw://bible.?id=43.10.34-43.10.36|AUTODETECT|” John 10:34 36) 1 1 -1 9 0 “tw://bible.?id=44.13.32|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.13.32|AUTODETECT|” Acts 13:32) 1 1 -1 9 0 “tw://bible.?id=44.13.33|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=44.13.33|AUTODETECT|” 33) 1 1 -1 9 0 “tw://bible.?id=45.1.4|AUTODETECT|” ; and ) 7 1 -1 9 0 “tw://bible.?id=45.1.4|AUTODETECT|” Rom. 1:4) 1 1 -1 9 0 “tw://bible.?id=40.13.32|AUTODETECT|” are cited; but he is Son of God in a metaphysical sense: by nature and from eternity. He is exalted high above angels and prophets, ) 7 1 -1 9 0 “tw://bible.?id=40.13.32|AUTODETECT|” Matt. 13:32) 1 1 -1 9 0 “tw://bible.?id=40.21.27|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.21.27|AUTODETECT|” 21:27) 1 1 -1 9 0 “tw://bible.?id=40.22.2|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.22.2|AUTODETECT|” 22:2) 1 1 -1 9 0 “tw://bible.?id=40.11.7|AUTODETECT|” ; and sustains a very special relation to God, ) 7 1 -1 9 0 “tw://bible.?id=40.11.7|AUTODETECT|” Matt. 11:7) 1 1 -1 9 0 “tw://bible.?id=40.3.17|AUTODETECT|” . He is the beloved Son in whom the Father is well pleased, ) 7 1 -1 9 0 “tw://bible.?id=40.3.17|AUTODETECT|” Matt. 3:17) 1 1 -1 9 0 “tw://bible.?id=40.17.5|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.17.5|AUTODETECT|” 17:5) 1 1 -1 9 0 “tw://bible.?id=41.1.11|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.1.11|AUTODETECT|” Mark 1:11) 1 1 -1 9 0 “tw://bible.?id=41.9.7|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.9.7|AUTODETECT|” 9:7) 1 1 -1 9 0 “tw://bible.?id=42.3.22|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.3.22|AUTODETECT|” Luke 3:22) 1 1 -1 9 0 “tw://bible.?id=42.9.35|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.9.35|AUTODETECT|” 9:35) 1 1 -1 9 0 “tw://bible.?id=43.1.18|AUTODETECT|” ; the only begotten Son, ) 7 1 -1 9 0 “tw://bible.?id=43.1.18|AUTODETECT|” John 1:18) 1 1 -1 9 0 “tw://bible.?id=43.3.16|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.3.16|AUTODETECT|” 3:16) 1 1 -1 9 0 “tw://bible.?id=62.4.9|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=62.4.9|AUTODETECT|” I John 4:9) 1 1 -1 9 0 “tw://bible.?id=45.8.32|AUTODETECT|” ff.; God s own Son, ) 7 1 -1 9 0 “tw://bible.?id=45.8.32|AUTODETECT|” Rom. 8:32) 1 1 -1 9 0 “tw://bible.?id=43.17.5|AUTODETECT|” ; the eternal Son, ) 7 1 -1 9 0 “tw://bible.?id=43.17.5|AUTODETECT|” John 17:5) 1 1 -1 9 0 “tw://bible.?id=43.17.24|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=43.17.24|AUTODETECT|” 24) 1 1 -1 9 0 “tw://bible.?id=58.1.5|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=58.1.5|AUTODETECT|” Heb. 1:5) 1 1 -1 9 0 “tw://bible.?id=58.5.5|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=58.5.5|AUTODETECT|” 5:5) 1 1 -1 9 0 “tw://bible.?id=43.5.26|AUTODETECT|” ; to whom the Father gave to have life in himself, ) 7 1 -1 9 0 “tw://bible.?id=43.5.26|AUTODETECT|” John 5:26) 1 1 -1 9 0 “tw://bible.?id=40.11.27|AUTODETECT|” ; equal to the Father in knowledge, ) 7 1 -1 9 0 “tw://bible.?id=40.11.27|AUTODETECT|” Matt. 11:27) 1 1 -1 9 0 “tw://bible.?id=43.5.23|AUTODETECT|” ; in honor, ) 7 1 -1 9 0 “tw://bible.?id=43.5.23|AUTODETECT|” John 5:23) 1 1 -1 9 0 “tw://bible.?id=43.1.3|AUTODETECT|” ; in creative and redemptive power, ) 7 1 -1 9 0 “tw://bible.?id=43.1.3|AUTODETECT|” John 1:3) 1 1 -1 9 0 “tw://bible.?id=43.5.21|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.5.21|AUTODETECT|” 5:21) 1 1 -1 9 0 “tw://bible.?id=43.5.27|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=43.5.27|AUTODETECT|” 27) 1 1 -1 9 0 “tw://bible.?id=43.10.30|AUTODETECT|” ; in work, ) 7 1 -1 9 0 “tw://bible.?id=43.10.30|AUTODETECT|” John 10:30) 1 1 -1 9 0 “tw://bible.?id=40.11.27|AUTODETECT|” ; and in dominion, ) 7 1 -1 9 0 “tw://bible.?id=40.11.27|AUTODETECT|” Matt. 11:27) 1 1 -1 9 0 “tw://bible.?id=42.10.22|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.10.22|AUTODETECT|” Luke 10:22) 1 1 -1 9 0 “tw://bible.?id=42.22.29|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.22.29|AUTODETECT|” 22:29) 1 1 -1 9 0 “tw://bible.?id=43.16.15|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.16.15|AUTODETECT|” John 16:15) 1 1 -1 9 0 “tw://bible.?id=43.17.10|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.17.10|AUTODETECT|” 17:10) 1 1 -1 9 0 “tw://bible.?id=43.10.33|AUTODETECT|” ; and because of this Sonship he was condemned to death, ) 7 1 -1 9 0 “tw://bible.?id=43.10.33|AUTODETECT|” John 10:33) 1 1 -1 9 0 “tw://bible.?id=40.26.63|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.26.63|AUTODETECT|” Matt. 26:63) 1 1 -1 9 0 0 ff. (The Doctrine of God, Grand Rapids, Mich., 1951, p. 270).) 1 2 2 8 0 0 Now, with reference to this only begotten One we read that he is full of grace and truth. Of grace, for when he spoke, his messages were filled with unmerited favor for the guilty (e.g., for publicans and sinners), and the same attributes were revealed in his miracles of healing, yea, in his entire life and death, considered as an atoning sacrifice whose very purpose was to merit for his people the grace of God. Of truth, for he himself was the final reality in contrast with the shadows that had preceded him. Great, indeed, was the glory of the only begotten!) 15. John testifies concerning him, and he cried, saying: this was the One of whom I said: he who is coming behind me has gotten ahead of me, for he existed before me.) 1 1 2 8 0 “tw://bible.?id=42.1.36|AUTODETECT|” It follows, of course, that he outranks John the Baptist. The readers in Asia Minor needed this reminder. (See p. 32.) Between the two (Christ and the Baptist) there is a difference as between the Infinite and the finite, the eternal and the temporal, the original light of the sun and the reflected light of the moon. And this is exactly what the Baptist himself had confessed, as verse 15 indicates. Perhaps immediately after he had baptized Jesus and the latter had departed, John (i.e., the Baptist) had cried out and the testimony was still resounding : This was��36�� the one of whom I said: he who is coming behind me has gotten ahead of me, for he was before me. Upon life s pathway,��37�� not only in his birth but also in his public ministry, Jesus had come behind John 7 1 -1 9 0 “tw://bible.?id=42.1.36|AUTODETECT|” Luke 1:36) 1 1 -1 9 0 “tw://bible.?id=41.1.4-41.1.9|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.1.4-41.1.9|AUTODETECT|” Mark 1:4 9) 1 1 -1 9 0 “tw://bible.?id=41.1.7|AUTODETECT|” ). Yet he who was behind had gotten ahead: the rights of seniority belong not to John but to Jesus 7 1 -1 9 0 “tw://bible.?id=41.1.7|AUTODETECT|” Mark 1:7) 1 1 -1 9 0 0 ). He ranks far above the Baptist in power and glory. The reason for this was stated by the latter in these words: he was before me: he existed from eternity as the Word of God (contrast 1:1 with 1:6: the evangelist agrees with the Baptist).) 1 9 2 8 0 0 16, 17. For out of his fulness we have all received grace upon grace. For, while the law was given through Moses, grace and truth came through Jesus Christ.) In these verses it is not the Baptist but the evangelist who is speaking. The thought of verse 14 is here continued. In that verse the fulness of Christ had been confessed. The author now substantiates this by adding that he and all other believers with him had experienced the blessed fruits of this fulness: they had received grace upon grace from that infinite plenitude. (For the various interpretations of this verse see my thesis The Meaning of the Preposition ��� in the New Testament in the libraries of Princeton Seminary, Princeton, N.J., and of Calvin Seminary, Grand Rapids, Mich.) The meaning of verse 16 is that believers are constantly receiving grace in the place of grace.

One manifestation of the unmerited favor of God in Christ is hardly gone when another one arrives; hence, grace upon grace. From our thesis we quote the following:) We agree with this very common interpretation for the following reasons:) (1) It is in harmony with the usual sense of the preposition ���. That ��� indicates substitution has been fully proved in this thesis.) (2) It is in harmony with the context, which pictures the fulness which is in Christ, and out of which we have received ����� ��v �������. The interpretation which we favor does justice to the unity of the phrase, so that it is regarded as being in its entirety the object of the verb �������. The concept grace upon grace, an incessant supply of grace, harmonizes better with the idea from his fulness than does the simple term grace. The limitless supply or reservoir indicated by the words his fulness would seem to suggest a limitless outflow: grace upon grace.) (3) This interpretation is also supported by a (linguistically) similar quotation from Philo: Wherefore God ever causes his earliest gifts to cease before their recipients are glutted and wax insolent; and storing them up for the future gives others in their stead (��� ������), and a third supply to replace the second (��v ��� ��������), and ever new in place of earlier boons (��v �����������), sometimes different in kind, sometimes the same (Philo, The Posterity and Exile of Cain, CXLV). ) In further corroboration of the thought of verse 14 that the only begotten one is characterized by a fulness of grace and truth we read: For, while the law was given through Moses, grace and truth came through Jesus Christ. ) There was nothing wrong with the law, moral and ceremonial.

It had been given by God through Moses. It was preparatory in character. It revealed man s lost condition and it also foreshadowed his deliverance. But there were two things which the law as such did not supply: grace so that transgressors could be pardoned and helped in time of need, and truth, i.e., the reality to which all the types pointed (think of the sacrifices). Christ, by his atoning work, furnished both. He merited grace and he fulfilled the types.

Note also that while the law was given, grace and truth came through the Person and work of him, who is here for the first time in the Fourth Gospel, called by his full name Jesus Christ.) 18. God himself no one has ever seen. The only begotten God, who lies upon the Father s breast, it is he who made him known.) 1 1 2 8 0 “tw://bible.?id=2.33.18|AUTODETECT|” Not only had the law been given through Moses, but the latter enjoyed the great privilege of speaking with God face to face. Nevertheless, even Moses did not see God; i.e., he did not get to know God in all his fulness 7 1 -1 9 0 “tw://bible.?id=2.33.18|AUTODETECT|” Ex. 33:18) 1 1 -1 9 0 “tw://bible.?id=18.11.7|AUTODETECT|” ). For him as well as for all others the words of ) 7 1 -1 9 0 “tw://bible.?id=18.11.7|AUTODETECT|” Job 11:7) 1 1 -1 9 0 0 remain true:) 1 4 2 8 0 0 Canst thou by searching find out God?) Canst thou find out the Almighty unto perfection?) It is high as heaven; what canst thou do?) Deeper than Sheol; what canst thou know? ) 1 1 2 8 0 “tw://bible.?id=5.4.12|AUTODETECT|” Cf. also ) 7 1 -1 9 0 “tw://bible.?id=5.4.12|AUTODETECT|” Deut. 4:12) 1 1 -1 9 0 “tw://bible.?id=43.5.37|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.5.37|AUTODETECT|” John 5:37) 1 1 -1 9 0 “tw://bible.?id=43.6.46|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.6.46|AUTODETECT|” 6:46) 1 1 -1 9 0 “tw://bible.?id=54.1.17|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=54.1.17|AUTODETECT|” I Tim. 1:17) 1 1 -1 9 0 0 .) 1 14 2 8 0 0 From 6:46 we can draw the inference that the idea of this verse is not: No one has ever physically seen God, because God is spiritual and therefore invisible. Physical vision of God would have been impossible even for the Son. But the evangelist is thinking of a vision of God which is possible for the Son; for in the very similar passage 6:46 we read: Not that any one has seen the Father, except he that is from God, he has seen the Father. ) Note also the word-order: God himself no one has ever seen. We do not see God himself but his revelation in Jesus Christ. (For the meaning of the verb ������ both here and in 6:46, see explanation of 1:14, footnote 33.)) The reading the only begotten God (�������t� ����) instead of the only begotten Son is supported by the best and oldest manuscripts. Since the concept God implies eternity, it is evident that the expression the only begotten God must refer to Christ s trinitarian sonship. All other types of sonship imply a beginning in time, irreconcilable with the idea of deity.

Besides, the added clause who lies upon the Father s breast indicates a relation of abiding closeness between the Father-God and the Son-God. Because Jesus Christ is the Son in the highest sense of the term, he knows the Father thoroughly. Therefore it is he who made him known. He alone is qualified to be the Interpreter or Exegete (the verb is ��������) of God. This does not mean that he gives us an adequate knowledge of God, so that, after all, the finite would begin to grasp the Infinite; but that he expounds to us with reference to the being of God whatever is necessary for our complete salvation and for a relative knowledge of his work in creation and redemption, so that we may by means of them glorify our Maker and Redeemer.) Synthesis of 1:14 18) See our Outline on p. 68. The glory of the Son at the incarnation.) Verse 14 continues the line of thought begun in verses 10 and 11.

Not only did the true light manifest itself to the world, not only did he come to his own home and people, but the climax of his love is indicated in this, that the Word became flesh; i.e., he assumed our human nature, weakened for a while by the results of sin, though in itself sinless. In this human nature he became the Immanuel, and pitched his tent among us. Hence, our eyes and minds rested on his glory: the radiance of his divine attributes shining through the veil of his human nature. This glory was the kind which one could reasonably expect to find in him, for it was glory as of the only begotten who proceeds forever from the Father, and possesses a fulness of grace and truth. It was, accordingly, the glory of one who is far superior to John the Baptist, as the latter himself openly acknowledged when he uttered those remarkable words: This was the one of whom I said: he who came behind me (i.e., on life s pathway) has gotten ahead of me, for he existed before me. Our own experience as believers enables us to bear testimony with reference to this plenitude that is in Christ, for out of his fulness we have all received grace upon grace, like the waves that follow one another upon the seashore, one taking the place of another constantly.

The law, which was given through Moses, was unable to supply this fulness of grace and truth. Though good in itself, it was unable to save. It made demands, but did not possess the pardoning and enabling grace needed by sinners who are confronted by these demands. It provided types and shadows (e.g., in its sacrifices) but never the reality (truth). This grace and this truth came through Jesus Christ, who by his redeeming life and death merited the grace and furnished the reality (truth) to which the types and shadows of the Mosaic law had been pointing.) And because he is fully divine, being the only begotten God, who, according to his divine nature, rests forever on the Father s breast, and knows him thoroughly, he alone is able to be the Father s Interpreter. Accordingly, he made known to us the God whom no one else has ever seen (comprehended).) For a synthesis of this synthesis read only the words in italics.

They form a connected paragraph.) ) 1:19 28) 19 Now this is the testimony of John. When the Jews sent priests and Levites to him from Jerusalem in order to enquire of him, Who are you? 20 he confessed, and did not deny, but confessed,��38�� I am not the Christ. 21 And they asked him, What then? Are you Elijah? And he said, I am not. Are you the prophet? And he answered, No. 22 They said to him then, Who are you, (tell us) in order that we may give an answer to those who sent us; what have you to say about yourself? 23 He said, I am the voice of one shouting in the desert, Make the road straight for the Lord, as Isaiah the prophet said. 24 Now they had been sent from the Pharisees. 25 And they asked him, saying, Then why are you baptizing if you are neither the Christ nor Elijah nor the prophet? ��39�� 26 John answered them, saying, I baptize with water.

In the midst of you stands one whom you do not know, 27 my successor,��40�� whose sandal-straps I am not worthy to��41�� unloose. 28 These things took place in Bethany beyond the Jordan, where John was baptizing.) ) 1:19 23. Now this is the testimony of John.& ) In verses 6 8, 15 the evangelist has indicated the purpose of the ministry of John the Baptist; namely, to focus the attention of everyone upon the true light, Jesus Christ, as the object of faith. In the paragraph which we are now studying we receive a detailed account of the Baptist s testimony as given before a committee sent by the Sanhedrin. The two paragraphs which follow this one (1:29 34 and 1:35 42) contain a record of his testimony; respectively, before a group of people who are not identified, and before two of his disciples. In the light of the lofty descriptions of the Christ and the exalted titles given to him by the Baptist in 1:27, 29 36 it is easy to see why the evangelist has included this material in his book. Its inclusion is in harmony with his main purpose as stated in 20:30, 31.

It is not the appearance of the Baptist, his manner of life, his preaching as such, the excitement which he created, or even his baptizing, that is emphasized by the author of the Fourth Gospel. He seems to take for granted that the readers are acquainted with all this from oral tradition and from the reading of the Synoptics. It is very specifically the testimony of the Baptist with reference to Christ that forms the theme of these paragraphs. And he points out that this testimony, in turn, rests upon divine revelation (1:31 34).) 1 1 2 8 0 “tw://bible.?id=41.1.5|AUTODETECT|” John the Baptist had made his first public appearance in the summer of the year 26 a.d. His austere mode of life, stern preaching, and emphasis upon the fact that even the sons of Abraham are in need of thorough repentance and spiritual cleansing (symbolized by baptism) caused a mighty stir among the people, so that there went out unto him all the country of Judea and all they of Jerusalem; and they were baptized by him in the river Jordan, confessing their sins 7 1 -1 9 0 “tw://bible.?id=41.1.5|AUTODETECT|” Mark 1:5) 1 1 -1 9 0 0 ).) 1 1 2 8 0 0 It would seem that the Baptist, beginning in the vicinity of the Dead Sea, had gradually ascended the Jordan Valley until he had reached a little place which in the best manuscripts is called Bethany (1:28). We are distinctly told that this Bethany was beyond the Jordan, not to be confused with the place of identical name where Mary, Martha, and their brother Lazarus lived. The latter was near Jerusalem.) 1 1 2 8 0 “tw://bible.?id=43.1.19-43.2.1|AUTODETECT|” Although the exact location of the Bethany mentioned in our paragraph is not known, it would seem that those are not far wrong who look for it just east of the Jordan, about thirteen miles below the Sea of Galilee and about twenty miles south-east of Nazareth (H.B.A., p. 99; cf. A. Fahling, The Life of Christ, St. Louis, Mo., 1936, p. 148). On many of the older maps and also on Plate XIV of W.H.A.B., it is suggested that this Bethany was located just north of the Dead Sea. However, the entire section, ) 7 1 -1 9 0 “tw://bible.?id=43.1.19-43.2.1|AUTODETECT|” John 1:19 2:1) 1 1 -1 9 0 0 , pleads against a location so far to the south. If it be assumed that all the events recorded in the first chapter of John (i.e., 1:19 51) took place near Bethany beyond the Jordan, an assumption which is probably correct, then, if Bethany were situated so far to the south, it is very difficult to see how Jesus and his disciples could have arrived in Cana of Galilee on the third day (2:1) after these events. Traveling was very slow in those days. It should also be borne in mind that all the disciples to whom reference (either direct or indirect) is made in chapter 1 had their home in Galilee. Peter, Andrew, and Philip were from Bethsaida; James and John, from Capernaum; Nathanael, from Cana. Accordingly, the scene of the event recorded in the paragraph which we are going to discuss (1:19 23) is in the general vicinity of Galilee, but not in Galilee itself (see 1:28, 43).) 1 1 2 8 0 “tw://bible.?id=40.3.13-40.3.17|AUTODETECT|” It was during the last days of December of the year 26 or in the month of January of the year 27 that Jesus had left Nazareth in order that he might voluntarily take upon himself the great task assigned to him by the Father. He had gone to Bethany beyond the Jordan, which, as we have seen, was located not far away from his home. Here he had been baptized by John 7 1 -1 9 0 “tw://bible.?id=40.3.13-40.3.17|AUTODETECT|” Matt. 3:13 17) 1 1 -1 9 0 “tw://bible.?id=41.1.9-41.1.11|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.1.9-41.1.11|AUTODETECT|” Mark 1:9 11) 1 1 -1 9 0 “tw://bible.?id=42.3.21|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.3.21|AUTODETECT|” Luke 3:21) 1 1 -1 9 0 “tw://bible.?id=42.3.22|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=42.3.22|AUTODETECT|” 22) 1 1 -1 9 0 “tw://bible.?id=41.1.12|AUTODETECT|” ; for the story). From the Jordan Valley Jesus had been led to the heights of the desert, to be tempted by the devil. This temptation covers a period of more than forty days and apparently immediately followed the baptism 7 1 -1 9 0 “tw://bible.?id=41.1.12|AUTODETECT|” Mark 1:12) 1 1 -1 9 0 0 ). It is probable that from his victory in the temptation Jesus returned directly to the place where John was baptizing. His arrival is recorded in 1:29. The event described in our present paragraph (1:19 28) takes place one day earlier.) 1 1 2 8 0 0 Accordingly, the scene is just east of the Jordan, not far from the Sea of Galilee, and the time is February (or early March) of the year 27. The evangelist tells us what happened during a period of four successive days (see the definite time indications in 1:29, 35, 43) and on the third day after that (2:1).) 1 1 2 8 0 “tw://bible.*?id=40.3.7|AUTODETECT|” When the Jews sent priests and Levites to him from Jerusalem. We learn that on the first of these four days the Jews sent a committee to investigate John. The term Jews in the Fourth Gospel, often carries a sinister connotation: the nation as represented by its religious leaders who were hostile to Jesus (7:1; 9:22; 18:12 14). In this case it was the Sanhedrin (consisting of highpriests, scribes, and elders) which sent the delegation. The reason, though not definitely stated, is easy to surmise. Reports concerning the new preacher and the excitement which he created had been coming in thick and fast.

Probably rumor even suggested that he might be the Messiah. There was also his impressive method of urging repentance by uttering heavy threats upon the impenitent, and the fact that he baptized & Jews, just as if they, children of Abraham, still needed repentance and cleansing. Moreover, it had probably been reported to them that this new revivalist (?) had said certain very unfriendly things about Pharisees and Sadducees 7 1 -1 9 0 “tw://bible.?id=40.3.7|AUTODETECT|” Matt. 3:7) 1 1 -1 9 0 “tw://bible.?id=5.18.20-5.18.22|AUTODETECT|” ). Surely, an investigating committee was in order. A false Messiah might do a great deal of damage. Was it not the duty of the venerable members of the Sanhedrin to expose false prophets and would-be Messiahs 7 1 -1 9 0 “tw://bible.?id=5.18.20-5.18.22|AUTODETECT|” Deut. 18:20 22) 1 1 -1 9 0 0 ) and to guard the religious interests of Israel?) 1 1 2 8 0 0 The committee consisted of priests and Levites. The actual questioning was probably done by the former. The latter were sent along to see that the company would have a safe arrival, and to quell any riot which might arise.) 1 1 2 8 0 “tw://bible.?id=42.1.17|AUTODETECT|” In order to enquire of him. Having reached the place of their destination and having found John, the first question of this official enquiry was, Who are you? i.e., What important personage do you claim to be? He (the Baptist), who had undoubtedly obtained some information concerning the rumors that were afloat, confessed, and did not deny, but confessed (let Baptist-glorifiers take note!) I am not the Christ. There followed the question, What then? Are you Elijah? Now, although John went forth in the spirit and power of Elijah 7 1 -1 9 0 “tw://bible.?id=42.1.17|AUTODETECT|” Luke 1:17) 1 1 -1 9 0 “tw://bible.?id=40.17.12|AUTODETECT|” ), and was, therefore, called Elijah by Christ himself 7 1 -1 9 0 “tw://bible.?id=40.17.12|AUTODETECT|” Matt. 17:12) 1 1 -1 9 0 “tw://bible.?id=39.4.5|AUTODETECT|” ), yet he was not literally Elijah, and it was the literal, personal forerunner Elijah whom the Jews expected, as the result of their erroneous interpretation of ) 7 1 -1 9 0 “tw://bible.?id=39.4.5|AUTODETECT|” Mal. 4:5) 1 1 -1 9 0 “tw://bible.?id=5.18.15-5.18.18|AUTODETECT|” . Hence, John answers, I am not. This reply is immediately followed by the question, Are you the prophet? The reference is to ) 7 1 -1 9 0 “tw://bible.?id=5.18.15-5.18.18|AUTODETECT|” Deut. 18:15 18) 1 1 -1 9 0 “tw://bible.?id=44.3.22|AUTODETECT|” . Some interpreted this passage as having reference to another forerunner of the Messiah; others, as pointing forward to the Messiah himself, which was correct 7 1 -1 9 0 “tw://bible.?id=44.3.22|AUTODETECT|” Acts 3:22) 1 1 -1 9 0 “tw://bible.?id=44.7.37|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.7.37|AUTODETECT|” 7:37) 1 1 -1 9 0 0 ). The Baptist, accepting this correct explanation, and knowing that he himself was not the Messiah, answers, No.) 1 1 2 8 0 “tw://bible.?id=23.40.3|AUTODETECT|” They said to him then, Who are you, (tell us) in order that we may give an answer to those who sent us; what have you to say about yourself? He said, I am the voice of one shouting in the desert, Make the road straight for the Lord, as Isaiah the prophet said. This is a rather free quotation of ) 7 1 -1 9 0 “tw://bible.?id=23.40.3|AUTODETECT|” Is. 40:3) 1 1 -1 9 0 “tw://bible.?id=40.3.3|AUTODETECT|” . Note that what is elsewhere said about John 7 1 -1 9 0 “tw://bible.?id=40.3.3|AUTODETECT|” Matt. 3:3) 1 1 -1 9 0 “tw://bible.?id=41.1.3|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.1.3|AUTODETECT|” Mark 1:3) 1 1 -1 9 0 “tw://bible.?id=42.3.4|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.*?id=42.3.4|AUTODETECT|” Luke 3:4) 1 1 -1 9 0 0 ) is here spoken by John himself. Moreover, his quotation from Isaiah serves a twofold purpose: it indicates who the Baptist is, being a reply to the question that had been asked; and it also amounts to an earnest invitation to repent. Every member of the committee yea, and also every member of the Sanhedrin which will receive the report must make the road straight so that the Lord may enter. The implied figure is that of a king who is about to visit a province of his realm, just as in Isaiah s prophecy Jehovah had promised to visit with new tokens of his grace those who are pictured as having returned from the Babylonian captivity. Surely, when a king is about to visit his people, the road must be prepared so that he may enter in state, without any difficulties or obstructions. Thus also, the Baptist wishes to say, the Jews, including the members of the investigating committee, should make straight the Lord s highway that leads into their hearts.

Genuine sorrow for sin and a prayer for mercy and pardon are required; both of these, of course, considered as the product of God s sovereign grace. The Baptist is only a voice. Let them realize that the command to repent is issued by the One whom the voice represents!) 1 1 2 8 0 0 24. Now they had been sent from the Pharisees. The verb ����������� ‘��� is periphrastic past perfect of ��������. Various interpretations can be found in the commentaries. There are two which we reject:) 1 1 2 8 0 “tw://bible.?id=40.22.23|AUTODETECT|” a. That this verse indicates that it was the Pharisees who had sent the Sadducees (A. T. Robertson, Word Pictures in the New Testament, New York and London, 1932, vol. V, pp. 18, 21). But why would the Pharisees who were not even the leading men in the Sanhedrin send Sadducees, and that to enquire about a subject with respect to which the latter were rather ignorant? The Sadducees were the liberals of their day. They constituted the worldly party and busied themselves with the affairs of this present age. The idea that Pharisees, who favored strict adherence to the law and were deeply concerned with problems touching the coming of the Messiah, would actually send worldly-minded Sadducees 7 1 -1 9 0 “tw://bible.?id=40.22.23|AUTODETECT|” Matt. 22:23) 1 1 -1 9 0 0 ff.) to investigate a possible false Messiah seems unreasonable. The preposition � surely does not need to indicate agency.) 1 4 2 8 0 0 b. That a new paragraph begins here, and that verse 24 must be translated: And some Pharisees had been commissioned (R. C. H. Lenski, op. cit., p. 11). According to this view, the Sadducees have completed their investigation.

Now a new delegation begins to function.) Our objections to this view are as follows:) (1) If this were the case, we would expect to read, And also some Pharisees had been commissioned. ) (2) Verse 25 is clearly linked with verses 20 23. John has just confessed that he is neither the Messiah nor the forerunner whom the Jews expected. The question is now asked, Then why are you baptizing; i.e., why do you perform the work which properly pertains to the Messiah or his special ambassador if you are neither the one nor the other? It is evident, therefore, that what we have here is the report of a single enquiry conducted by a single delegation.) 1 1 2 8 0 “tw://bible.?id=48.2.15|AUTODETECT|” Accordingly, the best interpretation of verse 24 would seem to be this, that the committee, mentioned in verse 19, and consisting of priests and Levites, had been sent from (�) the Pharisees, in the sense that they belonged to the party of the Pharisees.��42�� 7 1 -1 9 0 “tw://bible.?id=48.2.15|AUTODETECT|” Gal. 2:15) 1 1 -1 9 0 “tw://bible.?id=50.3.5|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=50.3.5|AUTODETECT|” Phil. 3:5) 1 1 -1 9 0 0 .) It has not been proved that every priest in the days of Christ s sojourn was a Sadducee. These (1:19), evidently, were not. Moreover, the fact here recorded explains a. why the investigation had been so thorough Pharisees were very strict! b. why the Baptist had referred to the prophet Isaiah Pharisees had a much higher regard for the prophets than did Sadducees, and c. why the examination is continued religiously indifferent Sadducees would probably not have asked any further questions.) 1 1 2 8 0 0 25 28. And they asked him, saying, Then why are you baptizing if you are neither the Christ nor Elijah nor the prophet? & ) 1 1 2 8 0 “tw://bible.?id=26.36.25|AUTODETECT|” It was the baptizing rather than the preaching which vexed these priests as they questioned the son of a priest. Priests were supposed to know all about lustrations. They certainly knew that not just anybody was allowed to administer rites of purification. In the final analysis, was not the cleansing of the people a distinctly Messianic act, according to passages like ) 7 1 -1 9 0 “tw://bible.?id=26.36.25|AUTODETECT|” Ezek. 36:25) 1 1 -1 9 0 0 and 37:23? Why, then, did John baptize if he were neither the Messiah nor the kind of forerunner whom they expected? It is clear from this question that they had not understood the meaning of the Baptist s reference to the herald (1:23). They were not looking for such a deeply spiritual forerunner.) 1 1 2 8 0 “tw://bible.?id=41.1.8|AUTODETECT|” John answered them, saying, I baptize with water. In the midst of you stands one whom you do not know, my successor, whose sandal-straps I am not worthy to unloose. By saying, I baptize with water, John points out that there is, after all, a vast difference between what he is doing and what the Messiah will do. All John can do is administer the sign (water); the Messiah he alone can bestow the thing signified (the cleansing power of the Holy Spirit). 7 1 -1 9 0 “tw://bible.?id=41.1.8|AUTODETECT|” Mark 1:8) 1 1 -1 9 0 0 .) And that Messiah has actually arrived. He is standing right in their very midst; i.e., he belongs to their own generation and is at the point of beginning his public labors as John s successor. In fact he has already been baptized. Yet, they do not know him and seem not even to be concerned about him. In their eagerness to expose false Messiahs, they are ignoring the true Messiah. The latter, however, is so glorious that the Baptist considers himself of no account in comparison with him. In fact, John deems himself unworthy of performing even the humblest service for this Stranger of Galilee; such as kneeling down in front of him in order to unloose his sandal-straps and remove the sandals with a view to washing his feet.) 1 3 2 8 0 0 For an explanation of verse 28 These things took place in Bethany beyond the Jordan, where John was baptizing see above, under verses 19 23.) Synthesis of 1:19 28) See the Outline on p. 68. The Son of God revealing himself to ever-widening circles: to John the Baptist who testifies concerning him.) 1 1 2 8 0 “tw://bible.?id=5.18.15-5.18.18|AUTODETECT|” In this section the reference to the testimony of the Baptist in the preceding verses (6 8, 15) is expanded. The place is Bethany beyond the Jordan, probably at a ford, not far from the Sea of Galilee. The time is February or early March of the year 27. What is here recorded takes place on the first of four successive days on which the evangelist comments. It was the day just before Jesus returned from the desert where he had been tempted. The Sanhedrin, having heard much about John and apparently alarmed about the possibility that this might be another false Messiah, sends a delegation having as its purpose to conduct an official enquiry. When questioned, the Baptist answers that he is neither the Messiah nor the forerunner whom the Jews expected (namely, Elijah in person) nor the prophet of ) 7 1 -1 9 0 “tw://bible.?id=5.18.15-5.18.18|AUTODETECT|” Deut. 18:15 18) 1 1 -1 9 0 “tw://bible.?id=23.40.3|AUTODETECT|” . He identifies himself with the voice shouting in the desert, to which ) 7 1 -1 9 0 “tw://bible.?id=23.40.3|AUTODETECT|” Is. 40:3) 1 1 -1 9 0 0 refers. Then how is it that he, nevertheless, engages in a task which pertains to the Messiah or to his official herald? Why does he baptize? He answers that while he administers the sign (water), he does not claim to be able to bestow the thing signified (the gift of the Holy Spirit). That is Messiah s high prerogative, and that glorious One has even now arrived upon the scene of Israel s history, though they have not recognized him. In their search for false Messiahs they have missed the true One. So exalted is the latter that the Baptist deems himself utterly unworthy even to unloose his sandal-straps.) 1 5 2 8 0 0 ) 1:29 34) 29 The next day he saw Jesus coming toward him, and said, Look, the Lamb of God who is taking away the sin of the world! 30 This is the one concerning whom I said, Behind me comes a man who has gotten ahead of me, because he was before me. 31 And I myself did not know him, but in order that he might be made manifest to Israel, for this reason I came baptizing with water. 32 And John testified, saying, I beheld the Spirit descending like a dove out of heaven, and he remained on him. 33 And I myself did not know him, but he who sent me to baptize with water, that one said to me, He upon whom you see the Spirit descending and remaining on him, he it is who baptizes with the Holy Spirit. 34 And I have seen and I have testified that this one is the Son of God. ) ) 1:29. The next day he saw Jesus coming toward him. Jesus returns from the desert where he has been tempted. As John sees him approaching, he exclaims to his audience, while he looks or points toward Jesus, Look, the Lamb of God who is taking away the sin of the world! Is it not true that by his voluntary submission to the rite of baptism and by his victory over satan in the desert of temptation Jesus had, indeed, entered upon his task of vicariously taking upon himself the curse of the law and of rendering perfect obedience? And was he not by these very acts and by those that were to follow taking away (present participle) the sin of the world?

How fitting were these words of the Baptist just at this moment! The word 4�� is not to be construed as a transitive verb that has the lamb as its object. It is an interjection. Hence, the translation should not be, Behold the Lamb of God, or See the Lamb of God. If one wishes to retain either of these, a comma must be placed after the first word. This comma, though generally present in the translations, is not always felt when the words are spoken or sung!

To avoid ambiguity we translate as follows, Look, the Lamb of God, who is taking away the sin of the world. ) 1 1 2 8 0 “tw://bible.?id=43.19.36|AUTODETECT|” The question is usually asked, Was the Baptist thinking of the paschal lamb 7 1 -1 9 0 “tw://bible.?id=43.19.36|AUTODETECT|” John 19:36) 1 1 -1 9 0 “tw://bible.?id=46.5.7|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=46.5.7|AUTODETECT|” I Cor. 5:7) 1 1 -1 9 0 “tw://bible.?id=60.1.19|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=60.1.19|AUTODETECT|” I Peter 1:19) 1 1 -1 9 0 “tw://bible.?id=4.28.4|AUTODETECT|” ); of the lamb for the daily offering 7 1 -1 9 0 “tw://bible.?id=4.28.4|AUTODETECT|” Num. 28:4) 1 1 -1 9 0 “tw://bible.?id=23.53.6|AUTODETECT|” ); or of the lamb in ) 7 1 -1 9 0 “tw://bible.?id=23.53.6|AUTODETECT|” Isa. 53:6) 1 1 -1 9 0 “tw://bible.?id=23.53.7|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=23.53.7|AUTODETECT|” 7) 1 1 -1 9 0 “tw://bible.?id=23.53.10|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=23.53.10|AUTODETECT|” 10) 1 1 -1 9 0 “tw://bible.?id=23.53.0|AUTODETECT|” ? Good reasons have been advanced for each of these: for the first, that Passover was approaching; for the second, that the slaughter of these lambs was a daily occurrence and therefore well-known to the people whom John addressed; and for the third, that the Baptist only yesterday had described himself and his task in language borrowed from Isaiah (chapter 40). Matthew, too, was familiar with ) 7 1 -1 9 0 “tw://bible.?id=23.53.0|AUTODETECT|” Isa. 53) 1 1 -1 9 0 “tw://bible.?id=40.8.17|AUTODETECT|” 7 1 -1 9 0 “tw://bible.?id=40.8.17|AUTODETECT|” Matt. 8:17) 1 1 -1 9 0 “tw://bible.?id=60.2.22|AUTODETECT|” ); so was Peter 7 1 -1 9 0 “tw://bible.?id=60.2.22|AUTODETECT|” I Peter 2:22) 1 1 -1 9 0 “tw://bible.?id=44.8.32|AUTODETECT|” ); also the evangelist Philip 7 1 -1 9 0 “tw://bible.?id=44.8.32|AUTODETECT|” Acts 8:32) 1 1 -1 9 0 “tw://bible.?id=58.9.28|AUTODETECT|” ); and the author of the epistle to the Hebrews 7 1 -1 9 0 “tw://bible.?id=58.9.28|AUTODETECT|” Heb. 9:28) 1 1 -1 9 0 “tw://bible.?id=60.1.19|AUTODETECT|” ). But why is it necessary to make a choice? Were not all of these types fulfilled in Christ, and was not he the Antitype to whom they all pointed 7 1 -1 9 0 “tw://bible.?id=60.1.19|AUTODETECT|” I Peter 1:19) 1 1 -1 9 0 “tw://bible.?id=60.2.22|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=60.2.22|AUTODETECT|” 2:22) 1 1 -1 9 0 0 )?) 1 1 2 8 0 “tw://bible.?id=2.12.13|AUTODETECT|” Although it is true that the primary meaning of the verb �4�� is to lift up, raise (8:59), nevertheless, in the types it was the actual taking away of sin and/or its consequence that was symbolized by the slaughtered lamb 7 1 -1 9 0 “tw://bible.?id=2.12.13|AUTODETECT|” Ex. 12:13) 1 1 -1 9 0 “tw://bible.?id=23.53.5|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=23.53.5|AUTODETECT|” Isa. 53:5) 1 1 -1 9 0 “tw://bible.?id=23.53.8|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=23.53.8|AUTODETECT|” 8) 1 1 -1 9 0 “tw://bible.?id=23.53.11|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=23.53.11|AUTODETECT|” 11) 1 1 -1 9 0 “tw://bible.?id=23.53.12|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=23.53.12|AUTODETECT|” 12) 1 1 -1 9 0 “tw://bible.?id=62.3.5|AUTODETECT|” ). Hence, it is natural that here in 1:29 we must assign to �4�� the meaning which has always been assigned to it by the reader of the English Bible; namely, to take away (just as in 19:31). According to the Baptist it is the sin of the world (men from every tribe and people, by nature lost in sin, cf. 11:51, 52) which the Lamb is taking away, not merely the sin of a particular nation (e.g., the Jewish). All the sins 7 1 -1 9 0 “tw://bible.?id=62.3.5|AUTODETECT|” I John 3:5) 1 1 -1 9 0 0 for the plural) which the Lamb removes are spoken of collectively as the sin. The passage does not teach a universal atonement. The Baptist did not teach that, nor does the evangelist, nor Jesus himself (1:12, 13; 10:11, 27, 28; 17:9; 11:50 52; notice in the last reference the term the children of God ).) 1 3 2 8 0 0 30. It is probable that the Baptist had often spoken of the Christ in language similar to that employed in verse 30. Hence, he testifies, This is the One concerning whom I said, Behind me comes a man who has gotten ahead of me, because he was before me. (See 1:15 and 27; for comments see under verse 15.)) 31. And I myself did not know him. The Baptist means to say, I did not know him any more than you did. The verb �6�� (here “����, pluperfect with meaning of the imperfect) indicates a mental process.

It refers to a knowledge by intuition or by reflection, as distinguished from ������� which refers to a knowledge by observation and experience. It is, of course, possible that John, a man from Judah, had not become closely acquainted with Jesus, who had spent most of his time in Galilee. Nevertheless, it is clear from the context (verse 33) that the reference here is to something higher than mere physical acquaintance: the Baptist confesses that it had to be revealed to him from above that this Jesus is the Christ. In that sense he had not known him. But in order that he (Jesus, in that capacity) might be made manifest to Israel, for this reason I came baptizing with water. Water symbolized the impurity of sin,��43�� which gave John the opportunity to point to (or to speak about) Jesus as the Lamb of God who is taking away the sin of the world.) 32.

And John testified, saying, I beheld the Spirit like a dove descending from heaven, and he remained on him.) 1 1 2 8 0 “tw://bible.?id=40.3.13-40.3.17|AUTODETECT|” Here the evangelist seems to take it for granted that the readers are acquainted with the Synoptics, for in these the occasion in connection with which the Holy Spirit descended upon Jesus in the form of a dove is clearly stated 7 1 -1 9 0 “tw://bible.?id=40.3.13-40.3.17|AUTODETECT|” Matt. 3:13 17) 1 1 -1 9 0 “tw://bible.?id=41.1.9|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.1.9|AUTODETECT|” Mark 1:9) 1 1 -1 9 0 “tw://bible.?id=41.1.10|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=41.1.10|AUTODETECT|” 10) 1 1 -1 9 0 “tw://bible.?id=42.3.21|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.3.21|AUTODETECT|” Luke 3:21) 1 1 -1 9 0 “tw://bible.?id=42.3.22|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=42.3.22|AUTODETECT|” 22) 1 1 -1 9 0 0 ) and not merely implied as in verse 33. Hence, the author of the Fourth Gospel does not even take the trouble to inform the readers clearly that this important event took place when Jesus was baptized.) 1 1 2 8 0 “tw://bible.?id=42.3.22|AUTODETECT|” For the meaning of the verbs testified and beheld see, respectively, explanation of 1:7 and of 1:14.) 7 1 -1 9 0 “tw://bible.?id=42.3.22|AUTODETECT|” Luke 3:22) 1 1 -1 9 0 “tw://bible.?id=43.1.32-43.1.34|AUTODETECT|” explains several of the terms which we find in ) 7 1 -1 9 0 “tw://bible.?id=43.1.32-43.1.34|AUTODETECT|” John 1:32 34) 1 1 -1 9 0 “tw://bible.?id=42.3.22|AUTODETECT|” . Thus, by comparing we discover that what John beheld was the Holy Spirit. Of course, the Spirit himself has no body and cannot be seen with physical eyes. But we are distinctly told that it was under the symbolism of a dove that the third Person of the Trinity manifested himself to the Baptist. What was seen physically was a bodily form, as a dove, as ) 7 1 -1 9 0 “tw://bible.?id=42.3.22|AUTODETECT|” Luke 3:22) 1 1 -1 9 0 “tw://bible.?id=42.4.18|AUTODETECT|” also explains. It is not clear just why God chose the dove to represent the Holy Spirit. Some commentators point to the purity and the gentleness or graciousness of the dove, which properties in an infinite degree characterize the Spirit. This explanation may be correct. John noticed that the bodily form remained (for a while) on Jesus; i.e., it did not immediately disappear. On the basis of passages like 3:34; ) 7 1 -1 9 0 “tw://bible.?id=42.4.18|AUTODETECT|” Luke 4:18) 1 1 -1 9 0 “tw://bible.?id=23.61.1|AUTODETECT|” ff., and ) 7 1 -1 9 0 “tw://bible.?id=23.61.1|AUTODETECT|” Isa. 61:1) 1 1 -1 9 0 0 ff., we may say that what John saw was the visible manifestation of the anointing of Jesus Christ by the Holy Spirit. This anointing, as the references indicate, includes two elements: a. that the Mediator was ordained by God for his specific task, and b. that he was (qualified to carry it out.) 1 1 2 8 0 0 33. And I myself did not know him. The Baptist repeats that he had had no previous knowledge of Jesus in his quality as Messiah (see verse 31). Hence, his testimony is all the more valuable because it was given to him from above, resting on supernatural revelation. But he who sent me to baptize with water, that one said to me, He upon whom you see the Spirit descending and remaining on him, he it is who baptizes with the Holy Spirit. John quotes the words of his divine Sender. On baptizing with water versus baptizing with the Holy Spirit, see explanation of 1:26. Note repetition of pronouns in this verse, and see pp. 63, 64.) 1 1 2 8 0 “tw://bible.?id=42.3.22|AUTODETECT|” 34. This verse brings to a close the testimony of the Baptist. And I have seen and I have testified.& The perfect tenses show clearly that the man who had this wonderful experience wishes to declare in a most solemn manner that he not only saw but that the vision is still before his eyes; that he not only testified but that his testimony still stands. The content of the testimony is: (that) this one is the Son of God. By placing the title at the very end of the sentence a striking climax results, in beautiful harmony with the purpose of the Fourth Gospel, as set forth in 20:30, 31. With respect to the meaning of this title we can fall back once more on ) 7 1 -1 9 0 “tw://bible.?id=42.3.22|AUTODETECT|” Luke 3:22) 1 1 -1 9 0 “tw://bible.?id=43.1.34|AUTODETECT|” . From that passage it becomes clear that the Baptist, in addition to seeing a bodily form as a dove, also heard a voice out of heaven, saying to Jesus, Thou art my beloved Son; in thee I am well pleased. Hence, the expression the Son of God here in ) 7 1 -1 9 0 “tw://bible.?id=43.1.34|AUTODETECT|” John 1:34) 1 1 -1 9 0 0 refers to God s own Son in the most exalted sense in which that term can be used. It expresses the peculiar relation which exists eternally between the Father and the Son (1:1, 18; 3:16 18; 5:25; 17:5; 19:7; 20:31).) 1 17 2 8 0 0 Synthesis of 1:29 34) See Outline on p. 68. The Son of God revealing himself to ever-widening circles: to John the Baptist who testifies concerning him (continued).) This paragraph refers to an event that took place on the day after the delegation from the Sanhedrin had visited the Baptist. The latter sees Jesus returning from the desert of temptation and exclaims, Look, the Lamb of God, who is taking away the sin of the world. In Christ, God s Lamb, all typical lambs of law and prophecy find their great Antitype. This Lamb was taking away sin. He was doing this throughout his entire earthly sojourn, not only when he died on the cross.

His entire life and death under the curse was an atonement which he rendered to God. Moreover, not the sin of Israel only but the sin of the world was being carried away by him, for he saves men from every tribe and nation.) The Baptist repeats the testimony which he had given before, perhaps frequently: Behind me comes a man who has gotten ahead of me, because he was before me. (For explanation see under verse 15.) I myself did not know him, says John, continuing his testimony. Yet, the very purpose of his baptizing was this, that the water of baptism, which symbolized the need of spiritual purification, might rivet the attention of Israel on the Lamb of God, who removes sin.) That this Lamb of God was Jesus had been revealed to the Baptist by a direct message from God, as follows, He upon whom you see the Spirit descending and remaining on him, he it is who baptizes with the Holy Spirit. By this token Jesus had become revealed as being, indeed, the Christ; i.e., the Anointed One, set apart and qualified by the Spirit for his task as redemptive Mediator.) The testimony of the Baptist reaches its glorious climax in the words, And I have seen and I have testified that this One is the Son of God. The Baptist had heard the voice from heaven: Thou art my beloved Son; in thee I am well pleased. His testimony is, as it were, the echo of this voice.

And that echo never fades.) ) 1:35 42) 35 Again the next day John was standing with two of his disciples. 36 and he looked upon Jesus, who was walking, and said, Look, the Lamb of God. 37 And the two disciples heard him speaking and followed Jesus. 38 And Jesus turned and saw them following and he said to them, What are you seeking? And they said, Rabbi (which, translated, means Teacher), where are you lodging? 39 He said to them, Come, and you will see. Accordingly, they came and saw where he lodged, and they remained with him that day; it was about the tenth hour. 40 Andrew, the brother of Simon Peter, was one of the two who heard John and followed Jesus. 41 He, as the first, found his own brother Simon, and said to him, We have found the Messiah (which, translated, is Christ). He led him to Jesus. 42 Jesus looked upon him and said, You are Simon, son of John. You will be called Cephas (which, translated, is Peter).) ) 1:35. Again the next day John was standing with two of his disciples.

This is the third successive day of the four discussed in 1:19 51. As previously, the Baptist occupies a prominent place near the Jordan and is giving his testimony with reference to Jesus. However, while yesterday he had addressed a multitude of undetermined size and character, today he is standing with two of his disciples (Andrew and the apostle John himself; for proof see pp. 18 21).) 36. And he looked upon Jesus, who was walking. Another difference between the two days is this: yesterday Jesus was coming toward the Baptist; today he is evidently walking away from him, toward the place where he was staying for the time being. (See verses 38b and 39).) Also, while on the preceding day the testimony of the Baptist had not brought about any active response on the part of the two disciples, today these two men take a decisive step which they will remember the rest of their days.) We hear once more the same testimony as on the preceding day: And (he) said, Look, the Lamb of God. (For explanation see comments on verse 29.) Observe, however, that today the testimony is more concise. Perhaps only the first part of the sentence found in verse 29 was necessary in order to recall that sentence in its entirety.) 37.

And the two disciples heard him (their teacher John) speaking, and followed Jesus.) 38. And Jesus, having turned around and having fixed his eyes upon them while they were following, said to them, What are you seeking? Notice: not whom (are you seeking) but what. Was what they were seeking the removal of sin by this Lamb of God? Was it, accordingly, salvation full and free, entrance into the kingdom? Whatever it was, he was (and is) able to supply.) In answering, the two disciples of the Baptist use the term of polite address, Rabbi.

This word is derived from an adjective meaning great; hence, master or teacher.��44��) 1 1 2 8 0 “tw://bible.?id=44.14.12|AUTODETECT|” Because John is writing to Christians drawn (mainly) from the Gentile world, he interprets Aramaic terms. Hence, we read, And they said, Rabbi, which, translated, means Teacher. The word translated is ����������������, present passive participle of �����������, a late compound of ���� and �������, where the prefix ���� indicates the change from one language into another, while ������� means to interpret or translate; hence, to interpret an expression by changing it from one language to another. The simple form of the verb is found in 1:42. The verb is derived from Hermes, the god of speech. ) 7 1 -1 9 0 “tw://bible.?id=44.14.12|AUTODETECT|” Acts 14:12) 1 1 -1 9 0 0 informs us that the people of Lystra called Paul, Hermes, because he was the chief speaker.) 1 7 2 8 0 0 The two disciples, accordingly, are asking, Where are you lodging? Whether this temporary abode of Jesus was a home in Bethany beyond the Jordan or a near-by cloth-covered booth, constructed of platted twigs, has not been revealed and is of no particular significance. The important thing to notice is that the disciples desired an opportunity for uninterrupted conversation with Jesus. Because this was rather difficult out in the open, they ask where Jesus is staying just now, clearly implying that they are desirous of receiving an invitation to visit him. Their interest has been fully aroused by the testimony of the Baptist, who, accordingly, proved that he was a true herald and way-preparer.) 39. He said to them, Come, and you will see.

The answer was better than could have been expected. They are invited to accompany Jesus at once. Accordingly, they came and saw where he lodged.��45�� The facts are stated as such, by simple, historical aorists. They came and saw. They sought and found. Note how the verb found in verses 41, 43, 45 corresponds to the verb seek in verse 38.) And they remained with him that day; it was about the tenth hour.

The really important point in this connection is not, What is meant by the tenth hour? but, Why does the author mention the hour at all? ) The answer is: The author, as has been shown, was himself one of these two disciples. That day with Jesus changed his whole life! It made such a deep impression upon him that he never forgot the exact hour when the invitation had been received and the decision to accept it had been taken.) Commentators will probably never agree on the meaning of the expression the tenth hour. Does this mean the tenth hour after sunrise; hence, about 4 P. M.? This would be in accordance with the Jewish method of computing time, recognized in the Synoptics.

But the same method was frequently used among the Romans. The latter, however, in counting the hours, also started from midnight and from noon, just as we do today. They employed the latter method in order to designate the hours of their civil day (e.g., in dating leases and contracts). However, contemporary records do not make dear just where the one method of figuring the hours ended and the other began. Usage probably differed in different regions. Accordingly, the expression the tenth hour can mean 4 P.

M. or 10 A. M. or even 10 P. M. However, the context makes it quite impossible to think of 10 P. M. As to the choice between 4 P.

M. and 10 A. M. we believe (with A. Edersheim, A. T. Robertson, F. W.

Grosheide, and many others) that much can be said in favor of the latter:) (1) John is writing at the close of the first century. His readers are Christians from among the Gentiles (mostly). Hence, he does not need to use the Jewish method of counting the hours. He may have used the Roman civil-day method.) (2) In 20:19 the author must mean the Roman day. If there, why not here?) 1 1 2 8 0 “tw://bible.?id=42.24.29|AUTODETECT|” (3) The context would seem to favor this interpretation. We read, They remained with him that day. Had it been 4 P. M., we would have expected, They remained with him that evening. Cf. ) 7 1 -1 9 0 “tw://bible.?id=42.24.29|AUTODETECT|” Luke 24:29) 1 1 -1 9 0 0 . Also if the tenth hour means 10 A. M., there is sufficient time on that same day for the search which resulted in the bringing in of two more disciples: Simon Peter and (in all probability) James. (See verses 41, 42.)) 1 1 2 8 0 0 (4) This method of computing the hours also suits the circumstances better in other passages of this Gospel. (See our explanation of 4:6 and of 4:52.)) 1 1 2 8 0 “tw://bible.?id=41.15.25|AUTODETECT|” (5) This time-calculation brings 19:14 into harmony with ) 7 1 -1 9 0 “tw://bible.?id=41.15.25|AUTODETECT|” Mark 15:25) 1 1 -1 9 0 0 . If in both of these passages the hours are counted from sunrise, there is a hopeless conflict.��46��) 1 6 2 8 0 0 40. Andrew, the brother of Simon Peter, was one of the two who heard John and followed Jesus. It is as if the author were saying, One of the two disciples who followed Jesus that day was Andrew. I mean: the brother of Simon Peter, well-known to you. Does he not seem to take for granted that the readers are acquainted with the Simon Peter stories in the Synoptics?) The author does not identify the other disciple, but we have tried to show that this man was he himself; namely, the apostle John. (See Authorship, Date, and Place.)) 41. He, as the first, found his own brother Simon.

In verse 41 we can read either, He (Andrew), as the first (adjective ������), found his own brother Simon, or He first (adverb ������) found his own brother Simon. External evidence does not definitely settle the question in favor of either reading.��47�� If the second reading is correct as many interpreters believe then the evangelist wishes to convey one of the following ideas:) (1) Before doing something else Andrew found his own brother Simon; or) (2) Andrew first found his own brother Simon; later he found someone else; or) (3) Andrew and John both set out to find Simon, but Andrew found him first.) 1 1 2 8 0 “tw://bible.?id=41.1.16-41.1.20|AUTODETECT|” Objections have been advanced against each of these interpretations which result from reading the adverb instead of the adjective. Against (1), then why is nothing else reported? Against (2), then who was that other person whom Andrew found? Against (3), then why is it that both of these men set out to find the brother of one of them? Remember: John also had a brother who had to be found! Moreover, he actually was found, as we learn from ) 7 1 -1 9 0 “tw://bible.?id=41.1.16-41.1.20|AUTODETECT|” Mark 1:16 20) 1 1 -1 9 0 “tw://bible.?id=41.1.29|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=41.1.29|AUTODETECT|” 29) 1 1 -1 9 0 0 .) 1 2 2 8 0 0 Though external evidence is slightly in favor of the adverb, the difference is not decisive. The adverb may be correct, but if so, we must confess that we cannot give a satisfactory explanation.) If the first reading is correct, all is relatively simple. The meaning then is that two men (Andrew and John), having spent a day with Jesus, have become so impressed with what they have found in him that they become missionaries. Each starts out (perhaps in the evening of that same day) to find his own brother. Andrew, as the first, finds his brother Peter. It is implied that John, as the second missionary, finds his brother James. However, in thorough keeping with his delicate reserve, John does not say this directly.) 1 1 2 8 0 “tw://bible.?id=44.1.6|AUTODETECT|” When Andrew sees Peter, he said to him, We have found the Messiah. The expectation of the coming of the Messiah, the testimony of the Baptist with reference to Jesus (1:29, 36), and especially the day-long visit with the latter at his temporary abode near the Jordan, had paved the way for this joyful exclamation. It must be borne in mind, however, that the conception of the Messiah in the minds of the disciples was still in need of purification. The history of their confession and witness-bearing reveals many ups and downs. Though all in all there is a gradual upward trend in their recognition and understanding of Christ s mediatorial office, nevertheless, even after the Lord s resurrection, nationalistic elements cling to their Messianic hopes and expectations 7 1 -1 9 0 “tw://bible.?id=44.1.6|AUTODETECT|” Acts. 1:6) 1 1 -1 9 0 0 ). The joyful discovery which finds expression in the words of Andrew was a good beginning on the path to greater and deeper knowledge. On the parenthetical clause: which, translated, is Christ, from ����, to anoint, see pp. 35, 103.) 1 2 2 8 0 0 He led him to Jesus. Andrew brought Peter to where Jesus was.) 42. Jesus looked upon him; i.e., Jesus regarded Simon closely, studied him a moment; literally, looked upon him or looked him over (�������).��48��) 1 1 2 8 0 “tw://bible.?id=40.16.18|AUTODETECT|” And he said, You are Simon, son of John. You will be called Cephas (which, translated, is Peter). Jesus functioning in his prophetic office, looks into the future and sees not so much the impulsive Simon who stood before him that day as the steadfast Cephas (in Aramaic) or Peter (in Greek): i.e., the Rock. Accordingly, Jesus here predicts what divine grace will accomplish in the heart of this disciple. 7 1 -1 9 0 “tw://bible.?id=40.16.18|AUTODETECT|” Matt. 16:18) 1 1 -1 9 0 0 .)) 1 5 2 8 0 0 Synthesis of 1:35 42) See Outline on p. 68. The Son of God revealing himself to widening circles: to John the Baptist who testifies concerning him; to his immediate disciples: their testimony.) Next day (the third day) the Baptist was again standing near the Jordan with two of his disciples: Andrew and John, the author, who, with delicate reserve, does not mention himself by name. When the Baptist saw Jesus walking toward his temporary lodging-place, he said to the two disciples, Look, the Lamb of God. They followed Jesus.) Jesus turned and having regarded them carefully asked, What (not whom) are you seeking? They answered, Rabbi (that is, Teacher), where do you lodge? They were asking for an invitation to the place where Jesus was staying, in order that, away from the disturbances of the open country, they might spend some time with the man who had been pointed out to them as the Lamb of God.

Jesus answered. Come, and you will see. This answer was even better than they had expected: it meant that they did not need to wait for some future day but were permitted invited even to accompany the Lord at once! From this moment these two men become the disciples of Jesus.) It was about the tenth hour when this happened; i.e., probably 10 A. M. Because this was a decisive step in the author s life, he remembered the exact hour ever after.

The two men remained that day with Jesus.) 1 1 2 8 0 “tw://bible.?id=41.1.29|AUTODETECT|” Probably in the evening of that same day Andrew finds his brother Simon and brings him to Jesus. It seems to be implied that John, a little later, does the same for his brother James. It does not surprise us, therefore, to find these four mentioned together in ) 7 1 -1 9 0 “tw://bible.?id=41.1.29|AUTODETECT|” Mark 1:29) 1 1 -1 9 0 0 . Andrew meets his brother with the joyful exclamation, We have found the Messiah. Apparently both Andrew and Simon had been looking for the Messiah; i.e., had been eagerly expecting him.) 1 9 2 8 0 0 Jesus, having looked upon Andrew s brother, manifests his penetrating knowledge and ability to predict the future, by saying. You are Simon, the son of John. You will be called Cephas (in Aramaic) or Peter (in Greek), meaning Rock. However, this was not merely a prediction it was also a promise, indicating what God s grace would accomplish in the heart and life of his disciple.) ) 1:43 51) 43 The next day he decided to leave for Galilee, and he found Philip, and said to him, Follow me. 44 Now Philip was from Bethsaida, the town of Andrew and Peter. 45 Philip found Nathaniel and said to him, The one about whom Moses wrote in the law and about whom the prophets wrote, we have found, Jesus. son of Joseph, the one from Nazareth. 46 And Nathaniel said to him, Out of Nazareth can any good come? Philip said, Come and see. 47 Jesus saw Nathaniel coming toward him, and said of him, Look, truly an Israelite in whom deceit does not exist. 48 Nathaniel said to him, How do you know me? Jesus answered and said to him, Before Philip called you, when you were under the fig-tree, I saw you. 49 Nathaniel answered him, Rabbi, thou art the Son of God, thou art the king of Israel! 50 Jesus answered and said to him, Because I said to you that��49�� I saw you under the fig-tree, you believe.

Greater things than these you shall see. 51 And he said to him, Most solemnly do I say to you, you shall see the heaven opened, and the angels of God ascending and descending upon the Son of man. ) ) 1:43, 44. The next day he decided to leave for Galilee, and he found Philip, and said to him, Follow me. Now Philip was from Bethsaida, the town of Andrew and Peter.) This is the last of four successive days commented on in the first chapter of the Fourth Gospel. Jesus, still at Bethany beyond the Jordan, decided to cross over to the western shores of the Jordan and to proceed from there to Galilee. Perhaps while he was busy with his preparations for this journey, he found Philip. This is not surprising, in view of the fact that Philip came from the town of Andrew and Peter; namely, Bethsaida (House of Fishing), located, it would seem, not far from Capernaum.

The exact site is not known, however, and the question whether there was more than one place by that name is still being debated.��50�� (See also on 6:1.) We may probably assume that Andrew and Peter had told their friend and townsman about Jesus. It is possible that all three had come to John s baptism. Jesus said to Philip, Follow me. It is clearly implied that this command was obeyed, so that Philip became a disciple of the Lord. Of all the apostles only Andrew and Philip have Greek names. When long afterward the Greeks desired to see Jesus, they made known their wish to Philip.

He and Andrew brought the request of the Greeks to Jesus, 12:20 22.) 45. Returning now to the present paragraph (1:43 51): the new disciple, Philip, in turn, found Nathaniel, who was from Cana (21:2). In all probability Nathaniel of the Fourth Gospel is Bartholomew of the Synoptics, as has been shown on p. 20. Bartholomew is a patronymic (Bar Tholmai, meaning son of Tholmai). Nathaniel is a Hebrew name, meaning God has given, like the Greek Theodore, which means Gift of God.) And said to him & What Philip said to Nathaniel is recorded in verse 45. It is important to preserve the word-order of the original.

When this is done, it becomes apparent that in his great enthusiasm Philip begins the sentence with a reference to the Messiah, and that the very last word which Nathaniel hears is Nazareth. These two concepts (Messiah Nazareth) seemed to Nathaniel to be utterly self-contradictory.) 1 1 2 8 0 “tw://bible.?id=42.24.32|AUTODETECT|” Filled with enthusiasm Philip exclaims, The one about whom Moses wrote in the law and about whom the prophets wrote, we have found.& Up to this point Philip is expressing a great truth, for Moses and the Prophets (i.e., the entire Old Testament) can never be understood unless the Christ is seen in them. As long as one does not perceive this, the Old Testament remains a closed book. As soon as this idea is grasped, the scriptures are opened, as the following passages clearly indicate: ) 7 1 -1 9 0 “tw://bible.?id=42.24.32|AUTODETECT|” Luke 24:32) 1 1 -1 9 0 “tw://bible.?id=42.24.44|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=42.24.44|AUTODETECT|” 44) 1 1 -1 9 0 “tw://bible.?id=43.5.39|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.5.39|AUTODETECT|” John 5:39) 1 1 -1 9 0 “tw://bible.?id=43.5.46|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=43.5.46|AUTODETECT|” 46) 1 1 -1 9 0 “tw://bible.?id=44.3.18|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.3.18|AUTODETECT|” Acts 3:18) 1 1 -1 9 0 “tw://bible.?id=44.3.24|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=44.3.24|AUTODETECT|” 24) 1 1 -1 9 0 “tw://bible.?id=44.7.52|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.7.52|AUTODETECT|” 7:52) 1 1 -1 9 0 “tw://bible.?id=44.10.43|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.10.43|AUTODETECT|” 10:43) 1 1 -1 9 0 “tw://bible.?id=44.13.29|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.13.29|AUTODETECT|” 13:29) 1 1 -1 9 0 “tw://bible.?id=44.26.22|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.26.22|AUTODETECT|” 26:22) 1 1 -1 9 0 “tw://bible.?id=44.26.23|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=44.26.23|AUTODETECT|” 23) 1 1 -1 9 0 “tw://bible.?id=44.28.23|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.28.23|AUTODETECT|” 28:23) 1 1 -1 9 0 “tw://bible.?id=60.1.10|AUTODETECT|” ; and ) 7 1 -1 9 0 “tw://bible.?id=60.1.10|AUTODETECT|” I Peter 1:10) 1 1 -1 9 0 “tw://bible.?id=40.1.16|AUTODETECT|” . When Philip added, Jesus, son of Joseph, the one from Nazareth, he was not uttering a falsehood, for legally Jesus was, indeed, the son of Joseph 7 1 -1 9 0 “tw://bible.?id=40.1.16|AUTODETECT|” Matt. 1:16) 1 1 -1 9 0 0 ). Moreover, by adding that he was the one from Nazareth, Philip simply indicated that Jesus had spent nearly all of his days in that town. Philip says nothing with reference to the Savior s place of birth. It is not fair to accuse him of errors which he did not make. On the other hand, at this early stage Philip had probably not yet arrived at the exalted view of Christ s divine sonship which the author of the Fourth Gospel expressed so beautifully in the Prologue (1:1 18), nor at the mountain-peak of Nathaniel s confession (1:49).) 1 1 2 8 0 0 46. And Nathaniel said to him & The echo of the word Nazareth has not yet died when Nathaniel, in complete candor, exclaims, Out of Nazareth can any good come? Though some are of the opinion that this scorn for Nazareth must be interpreted as springing from town-rivalry a possibility which cannot be denied yet, in view of the immediate context here (see also 7:52), it is more probable that Nathaniel meant to say, Is it possible, indeed, that the Messiah can come out of Nazareth? Have Moses and the prophets predicted that any good thing in the Messianic category would come forth from that town? Philip said & Philip gives the best possible answer one that closely resembles Christ s reply to Andrew and John, recorded in 1:39 , Come and see.) 1 1 2 8 0 “tw://bible.?id=1.27.35|AUTODETECT|” 47. Jesus saw Nathaniel coming toward him, and said of him, Look, truly an Israelite in whom deceit does not exist. Jesus says this with respect to Nathaniel, who, accompanied by Philip, was approaching him. Jesus spoke of deceit (�����, bait for fish; hence, a snare; then: deceit, guile). In the light of the entire context (see verse 51) it becomes apparent that throughout this account of his conversation with Nathaniel, Christ is thinking of the patriarch Jacob. With reference to the latter, father Isaac had complained, speaking to his son Esau, Thy brother came with guile, and has taken away thy blessing 7 1 -1 9 0 “tw://bible.?id=1.27.35|AUTODETECT|” Gen. 27:35) 1 1 -1 9 0 “tw://bible.?id=1.30.37-1.30.43|AUTODETECT|” ; see also the following verse). The employment of trickery for selfish advantage characterized not only Jacob himself 7 1 -1 9 0 “tw://bible.?id=1.30.37-1.30.43|AUTODETECT|” Gen. 30:37 43) 1 1 -1 9 0 “tw://bible.?id=1.34.0|AUTODETECT|” ) but also his descendants 7 1 -1 9 0 “tw://bible.?id=1.34.0|AUTODETECT|” Gen. 34) 1 1 -1 9 0 0 ). A really honest and sincere Israelite, a Jew without duplicity, had become such an exception that at the approach of Nathaniel Jesus exclaimed, Look, truly an Israelite in whom deceit does not exist. ) 1 1 2 8 0 “tw://bible.?id=19.139.0|AUTODETECT|” 48. A man of lesser integrity might have thanked Jesus for the compliment and kept his real thoughts to himself, but not so Nathaniel. With pleasing candor Nathaniel said to him, How do you know me? He desires to become informed about the source of Christ s knowledge. Was it Philip who had supplied the information upon which Jesus had based his judgment? The Lord now shows that this possible inference would be incorrect. Jesus answered and said, Before Philip called you, when you were under the fig-tree, I saw you. Nathaniel learns, to his great astonishment, that the penetrating eye of his new Master had entered even the sanctuary of his inner devotions beneath the fig-tree 7 1 -1 9 0 “tw://bible.?id=19.139.0|AUTODETECT|” Ps. 139) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=19.2.0|AUTODETECT|” 49. Deeply moved, Nathaniel answered him, Rabbi (see on 1:38, footnote 44), thou art the Son of God, thou art the King of Israel! The context, as has been shown, forbids us to tone down the meaning of this confession. It is not claimed that Nathaniel s consciousness of Christ s exalted character remained on that high level. We do maintain, however, that this confession must be read in the light of the revelation of our Lord s supernatural knowledge which is recorded in the immediately preceding context. To Nathaniel, at the moment when he uttered this exclamation, Jesus was nothing less than God s own Son. (See on 1:14.) How, then, would he not be the King of Israel, the long-expected Messiah? 7 1 -1 9 0 “tw://bible.?id=19.2.0|AUTODETECT|” Ps. 2) 1 1 -1 9 0 0 ).) 1 4 2 8 0 0 50. Jesus answered and said to him, Because I said to you that I saw you under the fig-tree you believe. Greater things than these you shall see.) Jesus says nothing in disparagement of Nathaniel s glorious testimony. It seems best most fitting in this context to read verse 50 as a declaration and a promise, and not as a question. The gist of what the Lord tells his new disciple is this, that as a reward for his faith, greater things would be revealed to him.) 51. Of what greater things is Jesus thinking?

That becomes evident from verse 51, which is introduced by the Aramaic double Amen (occurring 25 times in the Fourth Gospel). It may be freely rendered, Most solemnly.��51�� It often introduces a statement which expresses a conclusion to what has preceded.) The great promise which Jesus now makes is addressed not only to Nathaniel but to all those present: do I say to you. And the contents of the promise is this, You shall see the heaven opened, and the angels of God ascending and descending upon the Son of man.) 1 1 2 8 0 “tw://bible.?id=1.27.0|AUTODETECT|” As in verse 47 so also here in verse 51 the reference is to the story of Jacob, but while verse 47 has ) 7 1 -1 9 0 “tw://bible.?id=1.27.0|AUTODETECT|” Gen. 27) 1 1 -1 9 0 “tw://bible.?id=1.28.0|AUTODETECT|” as its background, verse 51 is based on ) 7 1 -1 9 0 “tw://bible.?id=1.28.0|AUTODETECT|” Gen. 28) 1 1 -1 9 0 “tw://bible.*?id=27.7.0|AUTODETECT|” . According to the latter chapter Jacob, resting one evening during his flight from his brother Esau, whom he had deceived, had a dream. He saw a ladder standing on the earth, its top reaching heaven. Ascending and descending upon it were the angels of God. In connection with this dream Jacob hears the voice of God pronouncing upon him a glorious blessing, which was climaxed by these words, And in thy seed shall all the families of the earth be blessed. Jacob s ladder finds its antitype or fulfilment in Christ.

That is the meaning of the words of the Lord to Nathaniel, You shall see the heaven opened, and the angels of God ascending and descending upon the Son of man. The latter is here represented as the link between heaven and earth, the bond of union between God and man, the One who by means of his sacrifice reconciles God to man. With the eye of faith the disciples will be able to see him in that light. They will be able to see the angels of God ascending and descending upon the Son of man. For Jesus this mysterious term (Son of man) is as rich in meaning as is the concept Messiah. The term is based on ) 7 1 -1 9 0 “tw://bible.?id=27.7.0|AUTODETECT|” Dan. 7) 1 1 -1 9 0 0 . We discuss it in detail in connection with 12:34.) 1 6 2 8 0 0 Accordingly, when the question is asked, What are these greater things which Nathaniel will see? the answer is as follows:) (1) Has he caught a glimpse of Christ s penetrating knowledge? This disciple and the others with him will see that attribute, and all the other attributes, employed in the service of man s salvation, to God s glory.) (2) Has Nathaniel confessed Jesus as the Son of God? The greater thing which he and others will come to see is this, that the Lord is both the Son of God (see verse 49) and the Son of man (verse 51), reconciling God with man, the true Ladder between heaven and earth.) (3) Has Bartholomew given expression to his new discovery by exclaiming, Thou art King of Israel? The greater thing, reserved for the future, is that the followers of the Lord will learn to adore him as standing in relation to Israel not only but to mankind in general, for he is the Son of man!) Synthesis of 1:43 51) See Outline on p. 68. The Son of God revealing himself to ever-widening circles: to his immediate disciples, their testimony.) 1 1 2 8 0 “tw://bible.?id=40.10.2|AUTODETECT|” On the fourth day Jesus, making preparations to depart for Galilee, added another disciple to the little group. He was a man with a Greek name, Philip (meaning lover of horses). We are not surprised that it was this disciple who (together with Andrew, the only other disciple with a Greek name, meaning manly) introduced Greeks to Jesus. But this happened a long time afterward (12:20 22). The first two disciples were Andrew and John. The third and fourth were Peter and James. Philip was, therefore, the fifth disciple. In every list of apostles he is mentioned as the fifth one 7 1 -1 9 0 “tw://bible.?id=40.10.2|AUTODETECT|” Matt. 10:2) 1 1 -1 9 0 “tw://bible.?id=41.3.16|AUTODETECT|” f.; ) 7 1 -1 9 0 “tw://bible.?id=41.3.16|AUTODETECT|” Mark 3:16) 1 1 -1 9 0 “tw://bible.?id=42.6.14|AUTODETECT|” f.; ) 7 1 -1 9 0 “tw://bible.?id=42.6.14|AUTODETECT|” Luke 6:14) 1 1 -1 9 0 “tw://bible.?id=44.1.13|AUTODETECT|” f.; and ) 7 1 -1 9 0 “tw://bible.?id=44.1.13|AUTODETECT|” Acts 1:13) 1 1 -1 9 0 0 f.). He came from Bethsaida, the town of Andrew and Peter. It is, therefore, probable that these two disciples had already spoken to Philip about their great discovery. Jesus told Philip to follow him, and he obeyed.) 1 1 2 8 0 0 Philip, in turn, found Nathaniel, a man from Cana in Galilee. When he was told that the Messiah was the son of Joseph, the one from Nazareth, Nathaniel, at the sound of the name of this place, exclaimed, Out of Nazareth can any good come? He had never connected any Messianic promises with this town. Rather than to argue with him, Philip says, Come and see. ) 1 1 2 8 0 “tw://bible.?id=1.27.0|AUTODETECT|” Jesus, seeing Nathaniel approaching, remarked, Look, truly an Israelite in whom deceit does not exist, an evident reference to the story of Jacob recorded in ) 7 1 -1 9 0 “tw://bible.?id=1.27.0|AUTODETECT|” Gen. 27) 1 1 -1 9 0 0 . He reveals to this new disciple that his secret devotions under the fig tree had not been concealed from the eyes of the One about whom Moses wrote in the law and about whom the prophets wrote. In the light of this marvelous knowledge Nathaniel exclaimed, Rabbi, thou art the Son of God, thou art King of Israel. ) 1 1 2 8 0 “tw://bible.?id=1.28.0|AUTODETECT|” As a reward for this manifestation of faith Jesus promises that Nathaniel and others with him would see even greater things; namely, the heaven opened, and the angels of God ascending and descending upon the Son of man, a reference to the story of Jacob s dream about the ladder 7 1 -1 9 0 “tw://bible.*?id=1.28.0|AUTODETECT|” Gen. 28) 1 1 -1 9 0 0 ). Among these greater things we may mention: the recognition that Jesus is not only the Son of God but also the Son of Man; hence, the Ladder between God and man, and that he would use all his attributes for the purpose of saving the elect from every nation, to the glory of God.) 1 6 2 8 0 0 ) ) 16 Cf. H. Bavinck, The Doctrine of God (translated by William Hendriksen), Grand Rapids, Mich., 1951, pp. 260 264; W. F. Howard, Christianity According to John, Philadelphia, 1946, pp. 34 56.) 17 Cf. R.

Harris, The Origin of the Prologue to St. John s Gospel, Cambridge, 1917, esp. p. 6; W. F. Albright, From Stone Age to Christianity, Baltimore, 1940, p. 285; W. F. Howard, op. cit., p. 47; W.

P. Phythian-Adams, The Logos Doctrine of the Fourth Gospel, CQR, 139 (1944) 1 23.) 18 The New Testament contains more than 600 examples of ���� with the accusative. It indicates motion or direction toward a place, or as here, close proximity; hence, friendship, intimacy, in this context.) 19 Cf. E. Smilde, Leven In De Johanneische Geschriften, a doctoral dissertation submitted to the Free University at Amsterdam, Kampen, 1943; especially pp. 11 15, and the first of the 20 theses or propositions.) 1 1 2 8 0 “tw://bible.?id=40.7.23|AUTODETECT|” 20 The fact that ��� especially in the Fourth Gospel frequently has the meaning but or and yet is clear from such passages as 7:19; 16:32; 20:29. Cf. also ) 7 1 -1 9 0 “tw://bible.?id=40.7.23|AUTODETECT|” Matt. 7:23) 1 1 -1 9 0 “tw://bible.?id=41.4.16|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.4.16|AUTODETECT|” Mark 4:16) 1 1 -1 9 0 “tw://bible.?id=41.4.17|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=41.4.17|AUTODETECT|” 17) 1 1 -1 9 0 “tw://bible.?id=42.10.24|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.10.24|AUTODETECT|” Luke 10:24) 1 1 -1 9 0 “tw://bible.?id=42.13.17|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.13.17|AUTODETECT|” 13:17) 1 1 -1 9 0 “tw://bible.?id=1.2.17|AUTODETECT|” . B.D.B., commenting on waw, the Hebrew conjunction which is translated ���, states that it connects contrasted ideas, where in our idiom the contrast would be expressed explicitly by the word but. See ) 7 1 -1 9 0 “tw://bible.?id=1.2.17|AUTODETECT|” Gen. 2:17) 1 1 -1 9 0 “tw://bible.?id=27.2.6|AUTODETECT|” ; and for similar usage in Aramaic, see ) 7 1 -1 9 0 “tw://bible.?id=27.2.6|AUTODETECT|” Dan. 2:6) 1 1 -1 9 0 “tw://bible.?id=27.3.6|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=27.3.6|AUTODETECT|” 3:6) 1 1 -1 9 0 “tw://bible.?id=27.3.18|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=27.3.18|AUTODETECT|” 18) 1 1 -1 9 0 “tw://bible.?id=27.4.4|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=27.4.4|AUTODETECT|” 4:4) 1 1 -1 9 0 0 .) 1 8 2 8 0 0 A.R.V. American Standard Revised Version) 21 On the doctrine of the real pre-existence of the Logos see S.BK., p. 353.) 22 On 5��, see pp. 46, 47.) 23 A good argument can be presented for the translation: There was the true light even the light which illumines every man coming into the world. (Cf. A.R.V.) The difference in meaning between the translation to which the A.R.V. gives the preference and the one given above is negligible. According to the latter (similarly, Berkeley Version, Williams, and R.S.V.) ���������� may be regarded as a complementary participle, combining with V� to form an imperfect periphrastic. This yields a smooth and unambiguous English sentence. The only objection to this would be that the participle is rather far removed from the verb.

But John often employs the periphrastic construction, just as one would expect, for the writer of this Gospel is an Aramaic-speaking Jew. Often words intervene between V� and the participle. In this instance, however, an entire clause would intervene. Hence, the choice between the two suggested translations is about even. See also E. A.

Abbott, Johannine Grammar, London, 1906, pp. 220 and 367.) 24 On this see especially the article by W. J. Phythian-Adams, CQR, 139(1944), 1 23.) A.V. Authorized Version (King James)) 25 Cf. J. Sickenberger, Das in die Welt Kommende Licht, ThG, 33(1941) 129 134.) 26) 1 1 2 8 0 “tw://bible.?id=60.3.3|AUTODETECT|” Lexicons do not give a complete summary of the uses of the term world (������) in the Gospel of John. The root-meaning (Homer, Plato) is order, whence ornament, as in ) 7 1 -1 9 0 “tw://bible.?id=60.3.3|AUTODETECT|” I Peter 3:3) 1 1 -1 9 0 0 . This leads to the following significations, as found in the Fourth Gospel:) 1 22 2 8 0 0 (1) the (orderly) universe, 17:5; perhaps, the earth, 21:25.) (2) by metonymy, the human inhabitants of the earth; hence, mankind, realm of mankind, human race, theatre of human history, framework of human society. 16:21.) (3) the general public, 7:4; perhaps also 14:22.) (4) ethical sense: mankind alienated from the life of God, sin-laden, exposed to the judgment, in the need of salvation, 3:19.) (5) the same as (4) with the additional idea that no distinction is made with respect to race or nationality; hence, men from every tribe and nation; not only Jews but also Gentiles, 4:42 and probably also 1:29; 3:16, 17; 6:33, 51; 8:12; 9:5; 12:46; I John: 2:2; 4:14, 15. Such passages should be read in the light of 4:42; 11:52; and 12:32. Whereas at least in some of these passages meaning (5) is clear, it seems strange that standard lexicons have apparently missed it entirely. This applies even to the excellent article in Th.W.N.T. Also meaning (3) is often ignored.) (6) the realm of evil. This is really the same as (4) but with the additional idea of open hostility to God, his Christ, and his people 7:7; 8:23; 12:31; 14:30; 15:18; 17:9, 14.) No attempt has been made to classify all the passages in which the term occurs.

Besides, the transitions from one meaning into another [especially (4) into (6)] are sometimes very delicate. In each case the context will have to decide. Meaning (5), however, should no longer be ignored.) See also W. Griffen Henderson, The Ethical Idea of the World in John s Gospel (unpublished Ph.D. dissertation submitted to the faculty of Southern Baptist Theological Seminary, Louisville, Kentucky, 1945).) 27 Literally �p 4���: to his own things. It is the very expression which is used with respect to the action of John, when he took Mary, the mother of Jesus, to his own home. �1 4���� means: those of his own home; cf. 13:1.) 28 Cf. F.

W. Grosheide, op. cit., p. 82: Want we zullen telkens zien dat het ongelovige Israel staat voor dien gevallen ������. ) 29 C. C. Torrey, Our Translated Gospels, New York and London, 1936, pp. 151, 152; R. C. H.

Lenski, The Interpretation of St. John s Gospel, Columbus, Ohio, 1931, pp. 62 68. G. Vos, The Self-Disclosure of Jesus, New York, 1926, p. 213, considers the argument for the singular to be strong.) 30 The original has the plural: bloods. Various explanations are offered to explain this plural; such as, the blood of two parents, the blood of many distinguished ancestors, etc. One might also ask why the English idiom requires the plural ashes where the Dutch has the singular.

It depends on how one conceives of an object. Hence, some commentaries suggest that the plural bloods may have arisen from the many drops of blood which enter into its composition.) 31 See John Calvin, Ioannis Calvini in Evangelium Ioannis Commentarii, Berolini (apud Guilelmum Thome), 1553; vol. III, p. 10: Quod oblique hie parvam Iudaeorum confidentiam perstringi quidam putant, libenter amplector. Habebant illi semper in ore generis sui dignitatem, quasi ex sancta progenie orti, naturaliter sancti essent.) 32 In the Fourth Gospel the word ���� indicates the human nature, without ethical disparagement, 1:13, 14; the human nature regarded as the seat and vehicle of sinful desire; i.e., man as he is by nature, 3:6 (a usage common in Paul); the flesh (of Christ) in a mystical sense; i.e., his vicarious sacrifice which one should accept (eat) by faith, 6:51 56; man s external appearance, 8:15. The expression all flesh (17:2) is all men, a Semitism.) 33) Note the following synonyms which John uses:) A���: no one has seen God (1:18).) �����: the disciples were looking at each other (13:22).) ��������: Jesus looked upon him (or looked him over) and said (1:42).) �������: we beheld his glory (1:14).) ������: many believed in his name, observing the signs which he was performing (2:23). Sir, I perceive that you are a prophet (4:19).) These verbs cannot always be distinguished so sharply.

Each of them has at least one meaning which it shares with others, and in addition, a specific connotation.) 1 1 2 8 0 “tw://bible.?id=62.2.29|AUTODETECT|” 34 One objection is that the expression the only begotten from (����) the Father would be unusual in John, who uses the preposition out of (�) whenever he wishes to say begotten of God 7 1 -1 9 0 “tw://bible.?id=62.2.29|AUTODETECT|” I John 2:29) 1 1 -1 9 0 “tw://bible.?id=62.3.9|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=62.3.9|AUTODETECT|” 3:9) 1 1 -1 9 0 “tw://bible.?id=62.4.7|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=62.4.7|AUTODETECT|” 4:7) 1 1 -1 9 0 “tw://bible.?id=62.5.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=62.5.1|AUTODETECT|” 5:1) 1 1 -1 9 0 “tw://bible.?id=62.5.4|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=62.5.4|AUTODETECT|” 4) 1 1 -1 9 0 “tw://bible.?id=62.5.18|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=62.5.18|AUTODETECT|” 18) 1 1 -1 9 0 0 ). This objection cannot be considered very serious: in Koine Greek these two prepositions are sometimes interchanged. Besides, it is possible to regard the phrase as being elliptical for the only begotten who is from the Father (for which see 6:46; 7:29) or who comes forth from the Father (for which see 16:27; 17:8). Moreover, it should not be immediately taken for granted that the verbal element in ��������� is derived from ������. (See p. 87.) Another objection which appears in older commentaries but has been robbed of its force by recent discovery is that ������, being in the nominative case, cannot be construed as modifying a word (����������) that is in the genitive. Of course, the same objection would hold when ������ is considered a modifier of �����, which is in the accusative. But any standard lexicon supplies the information that ������ is often indeclinable in the Koine.) 1 24 2 8 0 0 35) (1) glory as of an only-begotten from a father: i.e., glory such as an only-begotten son receives from a father, full (modifying glory) of grace and truth.) Those who accept this interpretation point to the fact that only begotten and father are not preceded by the definite article. However, words of this type may be considered definite even when they are not preceded by the definite article. Besides, a father does not always and necessarily bestow glory upon an only (begotten) son.) (2) glory as of the only-begotten, from the Father, he (the only-begotten) being full of grace and truth. Here both as of the only-begotten and from the Father modify glory, but full of grace and truth modifies the only-begotten. Our main objection to this explanation is that it is unnatural: after having interpreted the first and the second phrases as modifiers of the noun glory, the mind does not easily return to the first phrase in order to hang a modifier on it!) (3) glory as of the only-begotten, from the Father, full of grace and truth. All three phrases are considered modifiers of glory.

This construction is possible and would be our second choice. However, the concept glory & full of grace and truth, though possible, is not easy. Besides, verse 16 speaks about the fulness of the only-begotten, not the fulness of his glory. Finally, the modifier full of grace and truth is rather far removed from the noun glory. It stands closer to the title: the only-begotten from the Father.) 36 The imperfect V� is in need of explanation. If when John made the statement, This was the One & , Jesus had just departed, the tense is very natural; just as today a person might enquire, Who was that man with whom you were conversing?

The answer might be, That was Mr. X. Another explanation makes V� extend backward indefinitely just like in verses 1 and 2.) 37 Basically the adverbs ����� and ���������� refer to place. One may think of a race-track or a pathway. But this pathway itself is a metaphor, being the pathway of life. Cf.

C. Lindeboom, GThT 16(1916) 10.) 38 On E�� see p. 54, 56.) 39 This conditional sentence belongs to Group I B; see p. 40.) 40 Literally: the one who is coming behind me; cf. verses 15 and 30.) 41 On 5�� see pp. 46, 48.) H.B.A. Hurlbut, Bible Atlas (most recent edition)) W.H.A.B. Westminster Historical Atlas to the Bible) 42 Thus also F. W. Grosheide, op. cit., p. 127.) 43 Not directly, of course; but indirectly; just as stated in the Form for the Baptism of Infants, in the Liturgy of The Christian Reformed Church: The dipping in or sprinkling with water & hereby the impurity of our souls is signified. ) 44) The manner in which the author of the Fourth Gospel uses the term is interesting.

It shows that also in this respect there is a degree of progress in his book, and this for the simple reason that there was a degree of progress in the disciples reverence for Jesus. At first the Twelve (also Nicodemus) are represented as saying, Rabbi, while others (the woman of Samaria, the nobleman of Capernaum, the sick man at Bethzatha, the man who was born blind) say �����. For Rabbi see 1:38, 49; 3:2; 4:31. For ����� in the sense of Sir see 4:11 19, 49; 5:7; 9:36. Many translators prefer Lord or Master for ����� in 9:38. At the conclusion of Christ s discourse on The Bread of Life delivered at the close of the Great Galilean Ministry, we hear Peter address Jesus as �����; here generally translated Lord (6:68).

The multitude has also changed its Rabbi to ����� (6:25; cf. 6:34). Only twice after this namely, in 9:2 and 11:8; but see also 20:16 do we hear the disciples use the term Rabbi. After 11:8 the disciples of Jesus i.e., the Twelve and also such friends as Martha and Mary are introduced as saying ����� which in the following passages is generally translated Lord : 11:12, 21, 27, 32, 34, 39; 13:6, 9, 25, 36, 37; 14:5, 8, 22; 20:2, 13, 18, 20, 25, 28; 21:7, 12, 15, 16, 17, 20, 21. They use this term both in addressing Jesus and in referring to him in the third person. However, we cannot build too much on these statistics. It is, perhaps, correct to say that a general trend is here indicated, pointing in the direction of increased reverence and of a gradual substitution of ����� in the sense of Lord for Rabbi.

This, however, does not mean that except in the two passages indicated (9:2; 11:8) the disciples actually never again used the term Rabbi in addressing Jesus. A comparison of 13:13 with 1:38 shows that, at least for a considerable time, the two terms Rabbi and ����� must have been used interchangeably. If this is borne in mind, it again becomes apparent that also on this minor point contrary to the opinion of some there is really no basic difference between the Synoptics and John.) After Christ s resurrection ����� disappears completely and, as already indicated, ����� is used with great regularity. Also, the latter term has gained in significance. When after 11:8 this title is used, by those who know him, with reference to him whom they know to be Jesus, the translation Lord is generally found in our versions, both old and new. The words in italics also indicate why in 12:21 and in 20:15 the translation Sir is required: the Greeks did not know Jesus; Mary did not know that she was addressing him. (See further on the meaning of ������ G.

Vos, The Self-Disclosure of Jesus, New York, 1926, pp. 117 139; and G. J. Machen, The Origin of Paul s Religion, pp. 293 317.)) 45 Greek �����, present active indicative in an indirect question after a secondary tense (�6���). This is normal. See Gram.N.T., pp. 1029, 1043.) 46 It is strange that commentators who favor the opposite view will at times refer to 11:9 in defence of their theory. But the expression, Are there not twelve hours in the day? proves nothing either way.

We, too, can use the same proverbial saying. For us also there are, on an average, twelve hours of light in an entire twenty-four hour day. Yet, in indicating the time of day we count from midnight and from noon.) 47 Some old Latin manuscripts favor still another reading: mane, for Greek ����, but this reading is very weak.) 48 We have in this section verses 35 43 several synonyms for vision: verses 36 and 42: ������; verse 38: �������; 39: ������ which is used as the future of @���. The aorist �7��� also occurs in this verse. (For the meanings of these synonyms, see Note 33, and explanation of 1:14.)) 49 On E�� see pp. 54, 56.) 50 See article Bethsaida, in W.D.B. and in I.S.B.E.) 1 1 2 8 0 “tw://bible.?id=4.5.22|AUTODETECT|” 51 The Synoptics have the single Amen. As an expression which indicates solemn affirmation or confirmation the double Amen occurs also in the Old Testament: ) 7 1 -1 9 0 “tw://bible.?id=4.5.22|AUTODETECT|” Num. 5:22) 1 1 -1 9 0 “tw://bible.?id=16.8.6|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=16.8.6|AUTODETECT|” Neh. 8:6) 1 1 -1 9 0 “tw://bible.?id=19.41.13|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=19.41.13|AUTODETECT|” Ps. 41:13) 1 1 -1 9 0 “tw://bible.?id=19.72.19|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=19.72.19|AUTODETECT|” 72:19) 1 1 -1 9 0 “tw://bible.?id=19.89.52|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=19.89.52|AUTODETECT|” 89:52) 1 1 -1 9 0 0 .)