<title type="x-IS">INTRODUCTION</title>
<hi type="bold">The author of the Fourth Gospel was the younger of the two sons of Zebedee, a fisherman on the Sea of Galilee, who resided at Bethsaida, where were born Peter and Andrew his brother, and Philip also. His mother's name was Salome, who, though not without her imperfections (<reference osisRef="Matt.20.20-Matt.20.28">Mt 20:20-28</reference>), was one of those dear and honored women who accompanied the Lord on one of His preaching circuits through Galilee, ministering to His bodily wants; who followed Him to the cross, and bought sweet spices to anoint Him after His burial, but, on bringing them to the grave, on the morning of the First Day of the week, found their loving services gloriously superseded by His resurrection ere they arrived. His father, Zebedee, appears to have been in good circumstances, owning a vessel of his own and having hired servants (<reference osisRef="Mark.1.20">Mr 1:20</reference>). Our Evangelist, whose occupation was that of a fisherman with his father, was beyond doubt a disciple of the Baptist, and one of the two who had the first interview with Jesus. He was called while engaged at his secular occupation (<reference osisRef="Matt.4.21">Mt 4:21</reference>, <reference osisRef="Matt.4.22">22</reference>), and again on a memorable occasion (<reference osisRef="Luke.5.1-Luke.5.11">Lu 5:1-11</reference>), and finally chosen as one of the Twelve Apostles (<reference osisRef="Matt.10.2">Mt 10:2</reference>). He was the youngest of the Twelve--</hi>the "Benjamin," as Da Costa calls him--and he and James his brother were named in the native tongue by Him who knew the heart, "Boanerges," which the Evangelist Mark (<reference osisRef="Mark.3.17">Mr 3:17</reference>) explains to mean "Sons of thunder"; no doubt from their natural vehemence of character. They and Peter constituted that select triumvirate of whom see on <reference osisRef="Luke.9.28">Lu 9:28</reference>. But the highest honor bestowed on this disciple was his being admitted to the bosom place with his Lord at the table, as "the disciple whom Jesus loved" (<reference osisRef="John.13.23">Joh 13:23</reference>; <reference osisRef="John.20.2">20:2</reference>; <reference osisRef="John.21.7">21:7</reference>, <reference osisRef="John.20.24">20:24</reference>), and to have committed to him by the dying Redeemer the care of His mother (<reference osisRef="John.19.26">Joh 19:26</reference>, <reference osisRef="John.19.27">27</reference>). There can be no reasonable doubt that this distinction was due to a sympathy with His own spirit and mind on the part of John which the all-penetrating Eye of their common Master beheld in none of the rest; and although this was probably never seen either in his life or in his ministry by his fellow apostles, it is brought out wonderfully in his writings, which, in Christ-like spirituality, heavenliness, and love, surpass, we may freely say, all the other inspired writings.

 After the effusion of the Spirit on the day of Pentecost, we find him in constant but silent company with Peter, the great spokesman and actor in the infant Church until the accession of Paul. While his love to the Lord Jesus drew him spontaneously to the side of His eminent servant, and his chastened vehemence made him ready to stand courageously by him, and suffer with him, in all that his testimony to Jesus might cost him, his modest humility, as the youngest of all the apostles, made him an admiring listener and faithful supporter of his brother apostle rather than a speaker or separate actor. Ecclesiastical history is uniform in testifying that John went to Asia Minor; but it is next to certain that this could not have been till after the death both of Peter and Paul; that he resided at Ephesus, whence, as from a center, he superintended the churches of that region, paying them occasional visits; and that he long survived the other apostles. Whether the mother of Jesus died before this, or went with John to Ephesus, where she died and was buried, is not agreed. One or two anecdotes of his later days have been handed down by tradition, one at least bearing marks of reasonable probability. But it is not necessary to give them here. In the reign of Domitian (A.D. 81-96) he was banished to "the isle that is called Patmos" (a small rocky and then almost uninhabited island in the Ægean Sea), "for the word of God and for the testimony of Jesus Christ" (<reference osisRef="Rev.1.9">Re 1:9</reference>). Irenæus and Eusebius say that this took place about the end of Domitian's reign. That he was thrown into a cauldron of boiling oil, and miraculously delivered, is one of those legends which, though reported by Tertullian and Jerome, is entitled to no credit. His return from exile took place during the brief but tolerant reign of Nerva; he died at Ephesus in the reign of Trajan [Eusebius, Ecclesiastical History, 3.23], at an age above ninety, according to some; according to others, one hundred; and even one hundred twenty, according to others still. The intermediate number is generally regarded as probably the nearest to the truth.

<hi type="bold">As to the date of this Gospel, the arguments for its having been composed before the destruction of Jerusalem (though relied on by some superior critics) are of the slenderest nature; such as the expression in <reference osisRef="John.5.2">Joh 5:2</reference>, "there is at Jerusalem, by the sheep-gate, a pool," &c.; there being no allusion to Peter's martyrdom as having occurred according to the prediction in <reference osisRef="John.21.18">Joh 21:18</reference>--</hi>a thing too well known to require mention. That it was composed long after the destruction of Jerusalem, and after the decease of all the other apostles, is next to certain, though the precise time cannot be determined. Probably it was before his banishment, however; and if we date it between the years 90 and 94, we shall probably be close to the truth.

 As to the readers for whom it was more immediately designed, that they were Gentiles we might naturally presume from the lateness of the date; but the multitude of explanations of things familiar to every Jew puts this beyond all question.

 No doubt was ever thrown upon the genuineness and authenticity of this Gospel till about the close of the eighteenth century; nor were these embodied in any formal attack upon it till Bretschneider, in 1820, issued his famous treatise [Probabilia], the conclusions of which he afterwards was candid enough to admit had been satisfactorily disproved. To advert to these would be as painful as unnecessary; consisting as they mostly do of assertions regarding the Discourses of our Lord recorded in this Gospel which are revolting to every spiritual mind. The Tubingen school did their best, on their peculiar mode of reasoning, to galvanize into fresh life this theory of the post-Joannean date of the Fourth Gospel; and some Unitarian critics still cling to it. But to use the striking language of Van Oosterzee regarding similar speculations on the Third Gospel, "Behold, the feet of them that shall carry it out dead are already at the door" (<reference osisRef="Acts.5.9">Ac 5:9</reference>). Is there one mind of the least elevation of spiritual discernment that does not see in this Gospel marks of historical truth and a surpassing glory such as none of the other Gospels possess, brightly as they too attest their own verity; and who will not be ready to say that if not historically true, and true just as it stands, it never could have been by mortal man composed or conceived?

<hi type="bold">Of the peculiarities of this Gospel, we note here only two. The one is its reflective character. While the others are purely narrative, the Fourth Evangelist, "pauses, as it were, at every turn," as Da Costa says [Four Witnesses, p. 234], "at one time to give a reason, at another to fix the attention, to deduce consequences, or make applications, or to give utterance to the language of praise." See <reference osisRef="John.2.20">Joh 2:20</reference>, 21, 23-25; <reference osisRef="2Cor.4.1">4:1</reference>, 2; 7:37-39; 11:<reference osisRef="2Cor.12.13">12, 13</reference>, 49-52; 21:18, 19, 22, 23. The other peculiarity of this Gospel is its supplementary character. By this, in the present instance, we mean something more than the studiousness with which he omits many most important particulars in our Lord's history, for no conceivable reason but that they were already familiar as household words to all his readers, through the three preceding Gospels, and his substituting in place of these an immense quantity of the richest matter not found in the other Gospels. We refer here more particularly to the nature of the additions which distinguish this Gospel; particularly the notices of the different Passovers which occurred during our Lord's public ministry, and the record of His teaching at Jerusalem, without which it is not too much to say that we could have had but a most imperfect conception either of the duration of His ministry or of the plan of it. But another feature of these additions is quite as noticeable and not less important. "We find," to use again the words of Da Costa [Four Witnesses, pp. 238, 239], slightly abridged, "only six of our Lord's miracles recorded in this Gospel, but these are all of the most remarkable kind, and surpass the rest in depth, specialty of application, and fulness of meaning. Of these six we find only one in the other three Gospels--</hi>the multiplication of the loaves. That miracle chiefly, it would seem, on account of the important instructions of which it furnished the occasion (<reference osisRef="John.6.1-John.6.71">Joh 6:1-71</reference>), is here recorded anew. The five other tokens of divine power are distinguished from among the many recorded in the three other Gospels by their furnishing a still higher display of power and command over the ordinary laws and course of nature. Thus we find recorded here the first of all the miracles that Jesus wrought--the changing of water into wine (<reference osisRef="John.2.1-John.2.11">Joh 2:1-11</reference>), the cure of the nobleman's son at a distance (<reference osisRef="John.4.43-John.4.54">Joh 4:43-54</reference>); of the numerous cures of the lame and the paralytic by the word of Jesus, only one--of the man impotent for thirty and eight years (<reference osisRef="John.5.1-John.5.9">Joh 5:1-9</reference>); of the many cures of the blind, one only--of the man born blind (<reference osisRef="John.9.1-John.9.12">Joh 9:1-12</reference>); the restoration of Lazarus, not from a deathbed, like Jairus' daughter, nor from a bier, like the widow of Nain's son, but from the grave, and after lying there four days, and there sinking into corruption (<reference osisRef="John.11.1-John.11.44">Joh 11:1-44</reference>); and lastly, after His resurrection, the miraculous draught of fishes on the Sea of Tiberias (<reference osisRef="John.21.5-John.21.11">Joh 21:5-11</reference>). But these are all recorded chiefly to give occasion for the record of those astonishing discourses and conversations, alike with friends and with foes, with His disciples and with the multitude which they drew forth."

 Other illustrations of the peculiarities of this Gospel will occur, and other points connected with it be adverted to, in the course of the Commentary.
 <title type="x-s">CHAPTER 1</title> <title type="x-s3"><reference osisRef="John.1.1-John.1.14">Joh 1:1-14</reference>. The Word Made Flesh.</title>

<hi type="bold">1. In the beginning--</hi>of all time and created existence, for this Word gave it being (<reference osisRef="John.1.3">Joh 1:3</reference>, <reference osisRef="1Cor.1.10">10</reference>); therefore, "before the world was" (<reference osisRef="John.17.5">Joh 17:5</reference>, <reference osisRef="John.17.24">24</reference>); or, from all eternity.

<hi type="bold">was the Word--</hi>He who is to God what man's word is to himself, the manifestation or expression of himself to those without him. (See on <reference osisRef="John.1.18">Joh 1:18</reference>). On the origin of this most lofty and now for ever consecrated title of Christ, this is not the place to speak. It occurs only in the writings of this seraphic apostle.

<hi type="bold">was with God--</hi>having a conscious personal existence distinct from God (as one is from the person he is "with"), but inseparable from Him and associated with Him (<reference osisRef="John.1.18">Joh 1:18</reference>; <reference osisRef="John.17.5">Joh 17:5</reference>; <reference osisRef="1John.1.2">1Jo 1:2</reference>), where "THE Father" is used in the same sense as "God" here.

<hi type="bold">was God--</hi>in substance and essence God; or was possessed of essential or proper divinity. Thus, each of these brief but pregnant statements is the complement of the other, correcting any misapprehensions which the others might occasion. Was the Word eternal? It was not the eternity of "the Father," but of a conscious personal existence distinct from Him and associated with Him. Was the Word thus "with God?" It was not the distinctness and the fellowship of another being, as if there were more Gods than one, but of One who was Himself God--in such sense that the absolute unity of the God head, the great principle of all religion, is only transferred from the region of shadowy abstraction to the region of essential life and love. But why all this definition? Not to give us any abstract information about certain mysterious distinctions in the Godhead, but solely to let the reader know who it was that in the fulness of time "was made flesh." After each verse, then, the reader must say, "It was He who is thus, and thus, and thus described, who was made flesh."

INTRODUCTION The author of the Fourth Gospel was the younger of the two sons of Zebedee, a fisherman on the Sea of Galilee, who resided at Bethsaida, where were born Peter and Andrew his brother, and Philip also. His mother's name was Salome, who, though not without her imperfections (Mt 20:20-28), was one of those dear and honored women who accompanied the Lord on one of His preaching circuits through Galilee, ministering to His bodily wants; who followed Him to the cross, and bought sweet spices to anoint Him after His burial, but, on bringing them to the grave, on the morning of the First Day of the week, found their loving services gloriously superseded by His resurrection ere they arrived. His father, Zebedee, appears to have been in good circumstances, owning a vessel of his own and having hired servants (Mr 1:20). Our Evangelist, whose occupation was that of a fisherman with his father, was beyond doubt a disciple of the Baptist, and one of the two who had the first interview with Jesus. He was called while engaged at his secular occupation (Mt 4:21, 22), and again on a memorable occasion (Lu 5:1-11), and finally chosen as one of the Twelve Apostles (Mt 10:2). He was the youngest of the Twelve-- the "Benjamin," as Da Costa calls him--and he and James his brother were named in the native tongue by Him who knew the heart, "Boanerges," which the Evangelist Mark (Mr 3:17) explains to mean "Sons of thunder"; no doubt from their natural vehemence of character. They and Peter constituted that select triumvirate of whom see on Lu 9:28. But the highest honor bestowed on this disciple was his being admitted to the bosom place with his Lord at the table, as "the disciple whom Jesus loved" (Joh 13:23; 20:2; 21:7, 20:24), and to have committed to him by the dying Redeemer the care of His mother (Joh 19:26, 27). There can be no reasonable doubt that this distinction was due to a sympathy with His own spirit and mind on the part of John which the all-penetrating Eye of their common Master beheld in none of the rest; and although this was probably never seen either in his life or in his ministry by his fellow apostles, it is brought out wonderfully in his writings, which, in Christ-like spirituality, heavenliness, and love, surpass, we may freely say, all the other inspired writings. After the effusion of the Spirit on the day of Pentecost, we find him in constant but silent company with Peter, the great spokesman and actor in the infant Church until the accession of Paul. While his love to the Lord Jesus drew him spontaneously to the side of His eminent servant, and his chastened vehemence made him ready to stand courageously by him, and suffer with him, in all that his testimony to Jesus might cost him, his modest humility, as the youngest of all the apostles, made him an admiring listener and faithful supporter of his brother apostle rather than a speaker or separate actor. Ecclesiastical history is uniform in testifying that John went to Asia Minor; but it is next to certain that this could not have been till after the death both of Peter and Paul; that he resided at Ephesus, whence, as from a center, he superintended the churches of that region, paying them occasional visits; and that he long survived the other apostles. Whether the mother of Jesus died before this, or went with John to Ephesus, where she died and was buried, is not agreed. One or two anecdotes of his later days have been handed down by tradition, one at least bearing marks of reasonable probability. But it is not necessary to give them here. In the reign of Domitian (A.D. 81-96) he was banished to "the isle that is called Patmos" (a small rocky and then almost uninhabited island in the Ægean Sea), "for the word of God and for the testimony of Jesus Christ" (Re 1:9). Irenæus and Eusebius say that this took place about the end of Domitian's reign. That he was thrown into a cauldron of boiling oil, and miraculously delivered, is one of those legends which, though reported by Tertullian and Jerome, is entitled to no credit. His return from exile took place during the brief but tolerant reign of Nerva; he died at Ephesus in the reign of Trajan [Eusebius, Ecclesiastical History, 3.23], at an age above ninety, according to some; according to others, one hundred; and even one hundred twenty, according to others still. The intermediate number is generally regarded as probably the nearest to the truth. As to the date of this Gospel, the arguments for its having been composed before the destruction of Jerusalem (though relied on by some superior critics) are of the slenderest nature; such as the expression in Joh 5:2, "there is at Jerusalem, by the sheep-gate, a pool," &c.; there being no allusion to Peter's martyrdom as having occurred according to the prediction in Joh 21:18-- a thing too well known to require mention. That it was composed long after the destruction of Jerusalem, and after the decease of all the other apostles, is next to certain, though the precise time cannot be determined. Probably it was before his banishment, however; and if we date it between the years 90 and 94, we shall probably be close to the truth. As to the readers for whom it was more immediately designed, that they were Gentiles we might naturally presume from the lateness of the date; but the multitude of explanations of things familiar to every Jew puts this beyond all question. No doubt was ever thrown upon the genuineness and authenticity of this Gospel till about the close of the eighteenth century; nor were these embodied in any formal attack upon it till Bretschneider, in 1820, issued his famous treatise [Probabilia], the conclusions of which he afterwards was candid enough to admit had been satisfactorily disproved. To advert to these would be as painful as unnecessary; consisting as they mostly do of assertions regarding the Discourses of our Lord recorded in this Gospel which are revolting to every spiritual mind. The Tubingen school did their best, on their peculiar mode of reasoning, to galvanize into fresh life this theory of the post-Joannean date of the Fourth Gospel; and some Unitarian critics still cling to it. But to use the striking language of Van Oosterzee regarding similar speculations on the Third Gospel, "Behold, the feet of them that shall carry it out dead are already at the door" (Ac 5:9). Is there one mind of the least elevation of spiritual discernment that does not see in this Gospel marks of historical truth and a surpassing glory such as none of the other Gospels possess, brightly as they too attest their own verity; and who will not be ready to say that if not historically true, and true just as it stands, it never could have been by mortal man composed or conceived? Of the peculiarities of this Gospel, we note here only two. The one is its reflective character. While the others are purely narrative, the Fourth Evangelist, "pauses, as it were, at every turn," as Da Costa says [Four Witnesses, p. 234], "at one time to give a reason, at another to fix the attention, to deduce consequences, or make applications, or to give utterance to the language of praise." See Joh 2:20, 21, 23-25; 4:1, 2; 7:37-39; 11:12, 13, 49-52; 21:18, 19, 22, 23. The other peculiarity of this Gospel is its supplementary character. By this, in the present instance, we mean something more than the studiousness with which he omits many most important particulars in our Lord's history, for no conceivable reason but that they were already familiar as household words to all his readers, through the three preceding Gospels, and his substituting in place of these an immense quantity of the richest matter not found in the other Gospels. We refer here more particularly to the nature of the additions which distinguish this Gospel; particularly the notices of the different Passovers which occurred during our Lord's public ministry, and the record of His teaching at Jerusalem, without which it is not too much to say that we could have had but a most imperfect conception either of the duration of His ministry or of the plan of it. But another feature of these additions is quite as noticeable and not less important. "We find," to use again the words of Da Costa [Four Witnesses, pp. 238, 239], slightly abridged, "only six of our Lord's miracles recorded in this Gospel, but these are all of the most remarkable kind, and surpass the rest in depth, specialty of application, and fulness of meaning. Of these six we find only one in the other three Gospels-- the multiplication of the loaves. That miracle chiefly, it would seem, on account of the important instructions of which it furnished the occasion (Joh 6:1-71), is here recorded anew. The five other tokens of divine power are distinguished from among the many recorded in the three other Gospels by their furnishing a still higher display of power and command over the ordinary laws and course of nature. Thus we find recorded here the first of all the miracles that Jesus wrought--the changing of water into wine (Joh 2:1-11), the cure of the nobleman's son at a distance (Joh 4:43-54); of the numerous cures of the lame and the paralytic by the word of Jesus, only one--of the man impotent for thirty and eight years (Joh 5:1-9); of the many cures of the blind, one only--of the man born blind (Joh 9:1-12); the restoration of Lazarus, not from a deathbed, like Jairus' daughter, nor from a bier, like the widow of Nain's son, but from the grave, and after lying there four days, and there sinking into corruption (Joh 11:1-44); and lastly, after His resurrection, the miraculous draught of fishes on the Sea of Tiberias (Joh 21:5-11). But these are all recorded chiefly to give occasion for the record of those astonishing discourses and conversations, alike with friends and with foes, with His disciples and with the multitude which they drew forth." Other illustrations of the peculiarities of this Gospel will occur, and other points connected with it be adverted to, in the course of the Commentary. CHAPTER 1 Joh 1:1-14. The Word Made Flesh. 1. In the beginning-- of all time and created existence, for this Word gave it being (Joh 1:3, 10); therefore, "before the world was" (Joh 17:5, 24); or, from all eternity. was the Word-- He who is to God what man's word is to himself, the manifestation or expression of himself to those without him. (See on Joh 1:18). On the origin of this most lofty and now for ever consecrated title of Christ, this is not the place to speak. It occurs only in the writings of this seraphic apostle. was with God-- having a conscious personal existence distinct from God (as one is from the person he is "with"), but inseparable from Him and associated with Him (Joh 1:18; Joh 17:5; 1Jo 1:2), where "THE Father" is used in the same sense as "God" here. was God-- in substance and essence God; or was possessed of essential or proper divinity. Thus, each of these brief but pregnant statements is the complement of the other, correcting any misapprehensions which the others might occasion. Was the Word eternal? It was not the eternity of "the Father," but of a conscious personal existence distinct from Him and associated with Him. Was the Word thus "with God?" It was not the distinctness and the fellowship of another being, as if there were more Gods than one, but of One who was Himself God--in such sense that the absolute unity of the God head, the great principle of all religion, is only transferred from the region of shadowy abstraction to the region of essential life and love. But why all this definition? Not to give us any abstract information about certain mysterious distinctions in the Godhead, but solely to let the reader know who it was that in the fulness of time "was made flesh." After each verse, then, the reader must say, "It was He who is thus, and thus, and thus described, who was made flesh."


<hi type="bold">2. The same, &c.--</hi>See what property of the Word the stress is laid upon--His eternal distinctness, in unity, from God--the Father (<reference osisRef="John.1.2">Joh 1:2</reference>).

2. The same, &c.-- See what property of the Word the stress is laid upon--His eternal distinctness, in unity, from God--the Father (Joh 1:2).


<hi type="bold">3. All things, &c.--</hi>all things absolutely (as is evident from <reference osisRef="John.1.10">Joh 1:10</reference>; <reference osisRef="1Cor.8.6">1Co 8:6</reference>; <reference osisRef="Col.1.16">Col 1:16</reference>, <reference osisRef="1Cor.1.17">17</reference>; but put beyond question by what follows).

<hi type="bold">without Him was not any thing--</hi>not one thing.

<hi type="bold">made--</hi>brought into being.

<hi type="bold">that was made--</hi>This is a denial of the eternity and non-creation of matter, which was held by the whole thinking world outside of Judaism and Christianity: or rather, its proper creation was never so much as dreamt of save by the children of revealed religion.

3. All things, &c.-- all things absolutely (as is evident from Joh 1:10; 1Co 8:6; Col 1:16, 17; but put beyond question by what follows). without Him was not any thing-- not one thing. made-- brought into being. that was made-- This is a denial of the eternity and non-creation of matter, which was held by the whole thinking world outside of Judaism and Christianity: or rather, its proper creation was never so much as dreamt of save by the children of revealed religion.


<hi type="bold">4. In Him was life--</hi>essentially and originally, as the previous verses show to be the meaning. Thus He is the Living Word, or, as He is called in <reference osisRef="1John.1.1">1Jo 1:1</reference>, <reference osisRef="2Cor.1.2">2</reference>, "the Word of Life."

<hi type="bold">the life ... the light of men--</hi>All that in men which is true light--knowledge, integrity, intelligent, willing subjection to God, love to Him and to their fellow creatures, wisdom, purity, holy joy, rational happiness--all this "light of men" has its fountain in the essential original "life" of "the Word" (<reference osisRef="1John.1.5-1John.1.7">1Jo 1:5-7</reference>; <reference osisRef="Ps.36.9">Psa 36:9</reference>).

4. In Him was life-- essentially and originally, as the previous verses show to be the meaning. Thus He is the Living Word, or, as He is called in 1Jo 1:1, 2, "the Word of Life." the life... the light of men-- All that in men which is true light--knowledge, integrity, intelligent, willing subjection to God, love to Him and to their fellow creatures, wisdom, purity, holy joy, rational happiness--all this "light of men" has its fountain in the essential original "life" of "the Word" (1Jo 1:5-7; Psa 36:9).


<hi type="bold">5. shineth in darkness, &c.--</hi>in this dark, fallen world, or in mankind "sitting in darkness and the shadow of death," with no ability to find the way either of truth or of holiness. In this thick darkness, and consequent intellectual and moral obliquity, "the light of the Word" shineth--by all the rays whether of natural or revealed teaching which men (apart from the Incarnation of the Word) are favored with.

<hi type="bold">the darkness comprehended it not--</hi>did not take it in, a brief summary of the effect of all the strivings of this unincarnate Word throughout this wide world from the beginning, and a hint of the necessity of His putting on flesh, if any recovery of men was to be effected (<reference osisRef="1Cor.1.21">1Co 1:21</reference>).

5. shineth in darkness, &c.-- in this dark, fallen world, or in mankind "sitting in darkness and the shadow of death," with no ability to find the way either of truth or of holiness. In this thick darkness, and consequent intellectual and moral obliquity, "the light of the Word" shineth--by all the rays whether of natural or revealed teaching which men (apart from the Incarnation of the Word) are favored with. the darkness comprehended it not-- did not take it in, a brief summary of the effect of all the strivings of this unincarnate Word throughout this wide world from the beginning, and a hint of the necessity of His putting on flesh, if any recovery of men was to be effected (1Co 1:21).


6-9. The Evangelist here approaches his grand thesis, so paving his way for the full statement of it in <reference osisRef="John.1.14">Joh 1:14</reference>, that we may be able to bear the bright light of it, and take in its length and breadth and depth and height.

6-9. The Evangelist here approaches his grand thesis, so paving his way for the full statement of it in Joh 1:14, that we may be able to bear the bright light of it, and take in its length and breadth and depth and height.


<hi type="bold">10-13. He was in the world, &c.--</hi>The language here is nearly as wonderful as the thought. Observe its compact simplicity, its sonorousness--"the world" resounding in each of its three members--and the enigmatic form in which it is couched, startling the reader and setting his ingenuity a-working to solve the stupendous enigma of Christ ignored in His own world. "The world," in the first two clauses, plainly means the created world, into which He came, says <reference osisRef="John.1.9">Joh 1:9</reference>; "in it He was," says this verse. By His Incarnation, He became an inhabitant of it, and bound up with it. Yet it "was made by Him" (<reference osisRef="John.1.3-John.1.5">Joh 1:3-5</reference>). Here, then, it is merely alluded to, in contrast partly with His being in it, but still more with the reception He met with from it. "The world that knew Him not" (<reference osisRef="1John.3.1">1Jo 3:1</reference>) is of course the intelligent world of mankind. (See on <reference osisRef="John.1.11">Joh 1:11</reference>,<reference osisRef="1Cor.1.12">12</reference>). Taking the first two clauses as one statement, we try to apprehend it by thinking of the infant Christ conceived in the womb and born in the arms of His own creature, and of the Man Christ Jesus breathing His own air, treading His own ground, supported by substances to which He Himself gave being, and the Creator of the very men whom He came to save. But the most vivid commentary on this entire verse will be got by tracing (in His matchless history) Him of whom it speaks walking amidst all the elements of nature, the diseases of men and death itself, the secrets of the human heart, and "the rulers of the darkness of this world" in all their number, subtlety, and malignity, not only with absolute ease, as their conscious Lord, but, as we might say, with full consciousness on their part of the presence of their Maker, whose will to one and all of them was law. And this is He of whom it is added, "the world knew Him not!"

10-13. He was in the world, &c.-- The language here is nearly as wonderful as the thought. Observe its compact simplicity, its sonorousness--"the world" resounding in each of its three members--and the enigmatic form in which it is couched, startling the reader and setting his ingenuity a-working to solve the stupendous enigma of Christ ignored in His own world. "The world," in the first two clauses, plainly means the created world, into which He came, says Joh 1:9; "in it He was," says this verse. By His Incarnation, He became an inhabitant of it, and bound up with it. Yet it "was made by Him" (Joh 1:3-5). Here, then, it is merely alluded to, in contrast partly with His being in it, but still more with the reception He met with from it. "The world that knew Him not" (1Jo 3:1) is of course the intelligent world of mankind. (See on Joh 1:11,12). Taking the first two clauses as one statement, we try to apprehend it by thinking of the infant Christ conceived in the womb and born in the arms of His own creature, and of the Man Christ Jesus breathing His own air, treading His own ground, supported by substances to which He Himself gave being, and the Creator of the very men whom He came to save. But the most vivid commentary on this entire verse will be got by tracing (in His matchless history) Him of whom it speaks walking amidst all the elements of nature, the diseases of men and death itself, the secrets of the human heart, and "the rulers of the darkness of this world" in all their number, subtlety, and malignity, not only with absolute ease, as their conscious Lord, but, as we might say, with full consciousness on their part of the presence of their Maker, whose will to one and all of them was law. And this is He of whom it is added, "the world knew Him not!"


<hi type="bold">14. And the Word, &c.--</hi>To raise the reader to the altitude of this climax were the thirteen foregoing verses written.

<hi type="bold">was made flesh--</hi>BECAME MAN, in man's present frail, mortal condition, denoted by the word "flesh" (<reference osisRef="Isa.40.6">Is 40:6</reference>; <reference osisRef="1Pet.1.24">1Pe 1:24</reference>). It is directed probably against the Docetæ, who held that Christ was not really but only apparently man; against whom this gentle spirit is vehement in his Epistles (<reference osisRef="1John.4.3">1Jo 4:3</reference>; 2Jo 7, 10, 11), [Lucke, &c.]. Nor could He be too much so, for with the verity of the Incarnation all substantial Christianity vanishes. But now, married to our nature, henceforth He is as personally conscious of all that is strictly human as of all that is properly divine; and our nature is in His Person redeemed and quickened, ennobled and transfigured.

<hi type="bold">and dwelt--</hi>tabernacled or pitched his tent; a word peculiar to John, who uses it four times, all in the sense of a permanent stay (<reference osisRef="Rev.7.15">Re 7:15</reference>; <reference osisRef="Rev.12.12">12:12</reference>; <reference osisRef="Rev.13.6">13:6</reference>; <reference osisRef="Rev.21.3">21:3</reference>). For ever wedded to our "flesh," He has entered this tabernacle to "go no more out." The allusion is to that tabernacle where dwelt the Shekinah (see on <reference osisRef="Matt.23.38">Mt 23:38</reference>, <reference osisRef="Matt.23.39">39</reference>), or manifested "Glory of the Lord," and with reference to God's permanent dwelling among His people (<reference osisRef="Lev.26.11">Le 26:11</reference>; <reference osisRef="Ps.68.18">Psa 68:18</reference>; <reference osisRef="Ps.132.13">132:13</reference>, <reference osisRef="Ps.132.14">14</reference>; <reference osisRef="Ezek.37.27">Eze 37:27</reference>). This is put almost beyond doubt by what immediately follows, "And we beheld his glory" [Lucke, Meyer, De Wette which last critic, rising higher than usual, says that thus were perfected all former partial manifestations of God in an essentially Personal and historically Human manifestation].

<hi type="bold">full of grace and truth--</hi>So it should read: "He dwelt among us full of grace and truth"; or, in Old Testament phrase, "Mercy and truth," denoting the whole fruit of God's purposes of love towards sinners of mankind, which until now existed only in promise, and the fulfilment at length of that promise in Christ; in one great word, "the SURE MERCIES of David" (<reference osisRef="Isa.55.3">Is 55:3</reference>; <reference osisRef="Acts.13.34">Ac 13:34</reference>; compare <reference osisRef="2Sam.23.5">2Sa 23:5</reference>). In His Person all that Grace and Truth which had been floating so long in shadowy forms, and darting into the souls of the poor and needy its broken beams, took everlasting possession of human flesh and filled it full. By this Incarnation of Grace and Truth, the teaching of thousands of years was at once transcended and beggared, and the family of God sprang into Manhood.

<hi type="bold">and we beheld his glory--</hi>not by the eye of sense, which saw in Him only "the carpenter." His glory was "spiritually discerned" (<reference osisRef="1Cor.2.7-1Cor.2.15">1Co 2:7-15</reference>; <reference osisRef="2Cor.3.18">2Co 3:18</reference>; <reference osisRef="2Cor.4.4">4:4</reference>, <reference osisRef="2Cor.4.6">6</reference>; <reference osisRef="2Cor.5.16">5:16</reference>)--the glory of surpassing grace, love, tenderness, wisdom, purity, spirituality; majesty and meekness, richness and poverty, power and weakness, meeting together in unique contrast; ever attracting and at times ravishing the "babes" that followed and forsook all for Him.

<hi type="bold">the glory as of the only begotten of the Father--</hi>(See on <reference osisRef="Luke.1.35">Lu 1:35</reference>); not like, but "such as (belongs to)," such as became or was befitting the only begotten of the Father [Chrysostom in Lucke, Calvin, &c.], according to a well-known use of the word "as."

14. And the Word, &c.-- To raise the reader to the altitude of this climax were the thirteen foregoing verses written. was made flesh-- BECAME MAN, in man's present frail, mortal condition, denoted by the word "flesh" (Is 40:6; 1Pe 1:24). It is directed probably against the Docetæ, who held that Christ was not really but only apparently man; against whom this gentle spirit is vehement in his Epistles (1Jo 4:3; 2Jo 7, 10, 11), [Lucke, &c.]. Nor could He be too much so, for with the verity of the Incarnation all substantial Christianity vanishes. But now, married to our nature, henceforth He is as personally conscious of all that is strictly human as of all that is properly divine; and our nature is in His Person redeemed and quickened, ennobled and transfigured. and dwelt-- tabernacled or pitched his tent; a word peculiar to John, who uses it four times, all in the sense of a permanent stay (Re 7:15; 12:12; 13:6; 21:3). For ever wedded to our "flesh," He has entered this tabernacle to "go no more out." The allusion is to that tabernacle where dwelt the Shekinah (see on Mt 23:38, 39), or manifested "Glory of the Lord," and with reference to God's permanent dwelling among His people (Le 26:11; Psa 68:18; 132:13, 14; Eze 37:27). This is put almost beyond doubt by what immediately follows, "And we beheld his glory" [Lucke, Meyer, De Wette which last critic, rising higher than usual, says that thus were perfected all former partial manifestations of God in an essentially Personal and historically Human manifestation]. full of grace and truth-- So it should read: "He dwelt among us full of grace and truth"; or, in Old Testament phrase, "Mercy and truth," denoting the whole fruit of God's purposes of love towards sinners of mankind, which until now existed only in promise, and the fulfilment at length of that promise in Christ; in one great word, "the SURE MERCIES of David" (Is 55:3; Ac 13:34; compare 2Sa 23:5). In His Person all that Grace and Truth which had been floating so long in shadowy forms, and darting into the souls of the poor and needy its broken beams, took everlasting possession of human flesh and filled it full. By this Incarnation of Grace and Truth, the teaching of thousands of years was at once transcended and beggared, and the family of God sprang into Manhood. and we beheld his glory-- not by the eye of sense, which saw in Him only "the carpenter." His glory was "spiritually discerned" (1Co 2:7-15; 2Co 3:18; 4:4, 6; 5:16)--the glory of surpassing grace, love, tenderness, wisdom, purity, spirituality; majesty and meekness, richness and poverty, power and weakness, meeting together in unique contrast; ever attracting and at times ravishing the "babes" that followed and forsook all for Him. the glory as of the only begotten of the Father-- (See on Lu 1:35); not like, but "such as (belongs to)," such as became or was befitting the only begotten of the Father [Chrysostom in Lucke, Calvin, &c.], according to a well-known use of the word "as."


<title type="x-s3"><reference osisRef="John.1.15">Joh 1:15</reference>. A Saying of the Baptist Confirmatory of This.</title>

<hi type="bold">15. after me--</hi>in official manifestation.

<hi type="bold">before me--</hi>in rank and dignity.

<hi type="bold">for he was before me--</hi>in existence; "His goings forth being from of old, from everlasting" (<reference osisRef="Mic.5.2">Mi 5:2</reference>). (Anything lower than this His words cannot mean); that is, "My Successor is my Superior, for He was my Predecessor." This enigmatic play upon the different senses of the words "before" and "after" was doubtless employed by the Baptist to arrest attention, and rivet the thought; and the Evangelist introduces it just to clinch his own statements.

Joh 1:15. A Saying of the Baptist Confirmatory of This. 15. after me-- in official manifestation. before me-- in rank and dignity. for he was before me-- in existence; "His goings forth being from of old, from everlasting" (Mi 5:2). (Anything lower than this His words cannot mean); that is, "My Successor is my Superior, for He was my Predecessor." This enigmatic play upon the different senses of the words "before" and "after" was doubtless employed by the Baptist to arrest attention, and rivet the thought; and the Evangelist introduces it just to clinch his own statements.


<title type="x-s3"><reference osisRef="John.1.16-John.1.18">Joh 1:16-18</reference>. Same Subject Continued.</title>

<hi type="bold">16. of his fulness--</hi>of "grace and truth," resuming the thread of <reference osisRef="John.1.14">Joh 1:14</reference>.

<hi type="bold">grace for grace--</hi>that is, grace upon grace (so all the best interpreters), in successive communications and larger measures, as each was able to take it in. Observe, the word "truth" is here dropped. "Grace" being the chosen New Testament word for the whole fulness of the new covenant, all that dwells in Christ for men.

Joh 1:16-18. Same Subject Continued. 16. of his fulness-- of "grace and truth," resuming the thread of Joh 1:14. grace for grace-- that is, grace upon grace (so all the best interpreters), in successive communications and larger measures, as each was able to take it in. Observe, the word "truth" is here dropped. "Grace" being the chosen New Testament word for the whole fulness of the new covenant, all that dwells in Christ for men.


<hi type="bold">17. For, &c.--</hi>The Law elicits the consciousness of sin and the need of redemption; it only typifies the reality. The Gospel, on the contrary, actually communicates reality and power from above (compare <reference osisRef="Rom.6.14">Ro 6:14</reference>). Hence Paul terms the Old Testament "shadow," while he calls the New Testament "substance" (<reference osisRef="Col.2.17">Col 2:17</reference>) [Olshausen].

17. For, &c.-- The Law elicits the consciousness of sin and the need of redemption; it only typifies the reality. The Gospel, on the contrary, actually communicates reality and power from above (compare Ro 6:14). Hence Paul terms the Old Testament "shadow," while he calls the New Testament "substance" (Col 2:17) [Olshausen].


<hi type="bold">18. No man--</hi>"No one," in the widest sense.

<hi type="bold">hath seen God--</hi>by immediate gaze, or direct intuition.

<hi type="bold">in the bosom of the Father--</hi>A remarkable expression, used only here, presupposing the Son's conscious existence distinct from the Father, and expressing His immediate and most endeared access to, and absolute acquaintance with, Him.

<hi type="bold">he--</hi>emphatic; As if he should say, "He and He only hath declared Him," because He only can.

18. No man-- "No one," in the widest sense. hath seen God-- by immediate gaze, or direct intuition. in the bosom of the Father-- A remarkable expression, used only here, presupposing the Son's conscious existence distinct from the Father, and expressing His immediate and most endeared access to, and absolute acquaintance with, Him. he-- emphatic; As if he should say, "He and He only hath declared Him," because He only can.


<title type="x-s3"><reference osisRef="John.1.19-John.1.36">Joh 1:19-36</reference>. The Baptist's Testimony to Christ.</title>

<hi type="bold">19. record--</hi>testimony.

<hi type="bold">the Jews--</hi>that is, the heads of the nation, the members of the Sanhedrim. In this peculiar sense our Evangelist seems always to use the term.

Joh 1:19-36. The Baptist's Testimony to Christ. 19. record-- testimony. the Jews-- that is, the heads of the nation, the members of the Sanhedrim. In this peculiar sense our Evangelist seems always to use the term.


<hi type="bold">20. confessed, &c.--</hi>that is, While many were ready to hail him as the Christ, he neither gave the slightest ground for such views, nor the least entertainment to them.

20. confessed, &c.-- that is, While many were ready to hail him as the Christ, he neither gave the slightest ground for such views, nor the least entertainment to them.


<hi type="bold">21. Elias--</hi>in His own proper person.

<hi type="bold">that prophet--</hi>announced in <reference osisRef="Deut.18.15">De 18:15</reference>, &c., about whom they seem not to have been agreed whether he were the same with the Messiah or no.

21. Elias-- in His own proper person. that prophet-- announced in De 18:15, &c., about whom they seem not to have been agreed whether he were the same with the Messiah or no.


<hi type="bold">25. Why baptizest thou, if not, &c.--</hi>Thinking he disclaimed any special connection with Messiah's kingdom, they demand his right to gather disciples by baptism.

25. Why baptizest thou, if not, &c.-- Thinking he disclaimed any special connection with Messiah's kingdom, they demand his right to gather disciples by baptism.


<hi type="bold">26. there standeth--</hi>This must have been spoken after the baptism of Christ, and possibly just after His temptation (see on <reference osisRef="John.1.29">Joh 1:29</reference>).

26. there standeth-- This must have been spoken after the baptism of Christ, and possibly just after His temptation (see on Joh 1:29).


<hi type="bold">28. Bethabara--</hi>Rather, "Bethany" (according to nearly all the best and most ancient manuscripts); not the Bethany of Lazarus, but another of the same name, and distinguished from it as lying "beyond Jordan," on the east.

28. Bethabara-- Rather, "Bethany" (according to nearly all the best and most ancient manuscripts); not the Bethany of Lazarus, but another of the same name, and distinguished from it as lying "beyond Jordan," on the east.


<hi type="bold">29. seeth Jesus--</hi>fresh, probably, from the scene of the temptation.

<hi type="bold">coming unto him--</hi>as to congenial company (<reference osisRef="Acts.4.23">Ac 4:23</reference>), and to receive from him His first greeting.

<hi type="bold">and saith--</hi>catching a sublime inspiration at the sight of Him approaching.

<hi type="bold">the Lamb of God--</hi>the one God-ordained, God-gifted sacrificial offering.

<hi type="bold">that taketh away--</hi>taketh up and taketh away. The word signifies both, as does the corresponding Hebrew word. Applied to sin, it means to be chargeable with the guilt of it (<reference osisRef="Exod.28.38">Ex 28:38</reference>; <reference osisRef="Lev.5.1">Le 5:1</reference>; <reference osisRef="Ezek.18.20">Eze 18:20</reference>), and to bear it away (as often). In the Levitical victims both ideas met, as they do in Christ, the people's guilt being viewed as transferred to them, avenged in their death, and so borne away by them (<reference osisRef="Lev.4.15">Le 4:15</reference>; <reference osisRef="Lev.16.15">16:15</reference>, <reference osisRef="Lev.21.22">21, 22</reference>; and compare <reference osisRef="Isa.53.6-Isa.53.12">Is 53:6-12</reference>; <reference osisRef="2Cor.5.21">2Co 5:21</reference>).

<hi type="bold">the sin--</hi>The singular number being used to mark the collective burden and all-embracing efficacy.

<hi type="bold">of the world--</hi>not of Israel only, for whom the typical victims were exclusively offered. Wherever there shall live a sinner throughout the wide world, sinking under that burden too heavy for him to bear, he shall find in this "Lamb of God," a shoulder equal to the weight. The right note was struck at the first--balm, doubtless, to Christ's own spirit; nor was ever after, or ever will be, a more glorious utterance.

29. seeth Jesus-- fresh, probably, from the scene of the temptation. coming unto him-- as to congenial company (Ac 4:23), and to receive from him His first greeting. and saith-- catching a sublime inspiration at the sight of Him approaching. the Lamb of God-- the one God-ordained, God-gifted sacrificial offering. that taketh away-- taketh up and taketh away. The word signifies both, as does the corresponding Hebrew word. Applied to sin, it means to be chargeable with the guilt of it (Ex 28:38; Le 5:1; Eze 18:20), and to bear it away (as often). In the Levitical victims both ideas met, as they do in Christ, the people's guilt being viewed as transferred to them, avenged in their death, and so borne away by them (Le 4:15; 16:15, 21, 22; and compare Is 53:6-12; 2Co 5:21). the sin-- The singular number being used to mark the collective burden and all-embracing efficacy. of the world-- not of Israel only, for whom the typical victims were exclusively offered. Wherever there shall live a sinner throughout the wide world, sinking under that burden too heavy for him to bear, he shall find in this "Lamb of God," a shoulder equal to the weight. The right note was struck at the first--balm, doubtless, to Christ's own spirit; nor was ever after, or ever will be, a more glorious utterance.


<hi type="bold">31-34. knew him not--</hi>Living mostly apart, the one at Nazareth, the other in the Judean desert--to prevent all appearance of collusion, John only knew that at a definite time after his own call, his Master would show Himself. As He drew near for baptism one day, the last of all the crowd, the spirit of the Baptist heaving under a divine presentiment that the moment had at length arrived, and an air of unwonted serenity and dignity, not without traits, probably, of the family features, appearing in this Stranger, the Spirit said to him as to Samuel of his youthful type, "Arise, anoint Him, for this is He!" (<reference osisRef="1Sam.16.12">1Sa 16:12</reference>). But the sign which he was told to expect was the visible descent of the Spirit upon Him as He emerged out of the baptismal water. Then, catching up the voice from heaven, "he saw and bare record that this is the Son of God."

31-34. knew him not-- Living mostly apart, the one at Nazareth, the other in the Judean desert--to prevent all appearance of collusion, John only knew that at a definite time after his own call, his Master would show Himself. As He drew near for baptism one day, the last of all the crowd, the spirit of the Baptist heaving under a divine presentiment that the moment had at length arrived, and an air of unwonted serenity and dignity, not without traits, probably, of the family features, appearing in this Stranger, the Spirit said to him as to Samuel of his youthful type, "Arise, anoint Him, for this is He!" (1Sa 16:12). But the sign which he was told to expect was the visible descent of the Spirit upon Him as He emerged out of the baptismal water. Then, catching up the voice from heaven, "he saw and bare record that this is the Son of God."


<hi type="bold">35. John stood--</hi>"was standing," at his accustomed place.

35. John stood-- "was standing," at his accustomed place.


<hi type="bold">36. looking--</hi>having fixed his eyes, with significant gaze, on Jesus.

<hi type="bold">as he walked--</hi>but not now to him. To have done this once (see on <reference osisRef="John.1.29">Joh 1:29</reference>) was humility enough [Bengel].

<hi type="bold">Behold, &c.--</hi>The repetition of that wonderful proclamation, in identical terms and without another word, could only have been meant as a gentle hint to go after Him--as they did.

36. looking-- having fixed his eyes, with significant gaze, on Jesus. as he walked-- but not now to him. To have done this once (see on Joh 1:29) was humility enough [Bengel]. Behold, &c.-- The repetition of that wonderful proclamation, in identical terms and without another word, could only have been meant as a gentle hint to go after Him--as they did.


<title type="x-s3"><reference osisRef="John.1.37-John.1.51">Joh 1:37-51</reference>. First Gathering of Disciples--John Andrew, Simon, Philip, Nathanael.</title>

<hi type="bold">38. What seek ye--</hi>gentle, winning question, remarkable as the Redeemer's first public utterance. (See on <reference osisRef="Matt.12.18-Matt.12.20">Mt 12:18-20</reference>.)

<hi type="bold">where dwellest thou--</hi>that is, "That is a question we cannot answer in a moment; but had we Thy company for a calm hour in private, gladly should we open our burden."

Joh 1:37-51. First Gathering of Disciples--John Andrew, Simon, Philip, Nathanael. 38. What seek ye-- gentle, winning question, remarkable as the Redeemer's first public utterance. (See on Mt 12:18-20.) where dwellest thou-- that is, "That is a question we cannot answer in a moment; but had we Thy company for a calm hour in private, gladly should we open our burden."


<hi type="bold">39. Come and see--</hi>His second utterance, more winning still.

<hi type="bold">tenth hour--</hi>not ten A.M. (as some), according to Roman, but four P.M., according to Jewish reckoning, which John follows. The hour is mentioned to show why they stayed out the day with him--because little of it remained.

39. Come and see-- His second utterance, more winning still. tenth hour-- not ten A.M. (as some), according to Roman, but four P.M., according to Jewish reckoning, which John follows. The hour is mentioned to show why they stayed out the day with him--because little of it remained.


<hi type="bold">40. One ... was Andrew--</hi>The other was doubtless our Evangelist himself. His great sensitiveness is touchingly shown in his representation of this first contact with the Lord; the circumstances are present to him in the minutest details; he still remembers the Very hour. But "he reports no particulars of those discourses of the Lord by which he was bound to Him for the whole of His life; he allows everything personal to retire" [Olshausen].

<hi type="bold">Peter's brother--</hi>and the elder of the two.

40. One... was Andrew-- The other was doubtless our Evangelist himself. His great sensitiveness is touchingly shown in his representation of this first contact with the Lord; the circumstances are present to him in the minutest details; he still remembers the Very hour. But "he reports no particulars of those discourses of the Lord by which he was bound to Him for the whole of His life; he allows everything personal to retire" [Olshausen]. Peter's brother-- and the elder of the two.


<hi type="bold">41. have found the Messias--</hi>The previous preparation of their simple hearts under the Baptist's ministry, made quick work of this blessed conviction, while others hesitated till doubt settled into obduracy. So it is still.

41. have found the Messias-- The previous preparation of their simple hearts under the Baptist's ministry, made quick work of this blessed conviction, while others hesitated till doubt settled into obduracy. So it is still.


<hi type="bold">42. brought him to Jesus--</hi>Happy brothers that thus do to each other!

<hi type="bold">beheld him--</hi>fixed his eyes on him, with significant gaze (as <reference osisRef="John.1.36">Joh 1:36</reference>).

<hi type="bold">Cephas ... stone--</hi>(See on <reference osisRef="Matt.16.18">Mt 16:18</reference>).

42. brought him to Jesus-- Happy brothers that thus do to each other! beheld him-- fixed his eyes on him, with significant gaze (as Joh 1:36). Cephas... stone-- (See on Mt 16:18).


<hi type="bold">43. would go ... into Galilee--</hi>for from His baptism He had sojourned in Judea (showing that the calling at the Sea of Galilee [Mt 4:18] was a subsequent one, see on <reference osisRef="Luke.5.1">Lu 5:1</reference>).

<hi type="bold">Follow me--</hi>the first express call given, the former three having come to Him spontaneously.

43. would go... into Galilee-- for from His baptism He had sojourned in Judea (showing that the calling at the Sea of Galilee [Mt 4:18] was a subsequent one, see on Lu 5:1). Follow me-- the first express call given, the former three having come to Him spontaneously.


<hi type="bold">44. the city of Andrew and Peter--</hi>of their birth probably, for they seem to have lived at Capernaum (<reference osisRef="Mark.1.29">Mr 1:29</reference>).

44. the city of Andrew and Peter-- of their birth probably, for they seem to have lived at Capernaum (Mr 1:29).


<hi type="bold">45. Nathanael--</hi>(See on <reference osisRef="Matt.10.3">Mt 10:3</reference>).

<hi type="bold">Moses--</hi>(See <reference osisRef="John.5.46">Joh 5:46</reference>).

<hi type="bold">son of Joseph--</hi>the current way of speaking. (See <reference osisRef="Luke.3.23">Lu 3:23</reference>).

45. Nathanael-- (See on Mt 10:3). Moses-- (See Joh 5:46). son of Joseph-- the current way of speaking. (See Lu 3:23).


<hi type="bold">46. any good out of Nazareth--</hi>remembering Bethlehem, perhaps, as Messiah's predicted birthplace, and Nazareth having no express prophetic place at all, besides being in no repute. The question sprang from mere dread of mistake in a matter so vital.

<hi type="bold">Come and see--</hi>Noble remedy against preconceived opinions [Bengel]. Philip, though he could not perhaps solve his difficulty, could show him how to get rid of it. (See on <reference osisRef="John.6.68">Joh 6:68</reference>).

46. any good out of Nazareth-- remembering Bethlehem, perhaps, as Messiah's predicted birthplace, and Nazareth having no express prophetic place at all, besides being in no repute. The question sprang from mere dread of mistake in a matter so vital. Come and see-- Noble remedy against preconceived opinions [Bengel]. Philip, though he could not perhaps solve his difficulty, could show him how to get rid of it. (See on Joh 6:68).


<hi type="bold">47. an Israelite indeed ... no guile--</hi>not only no hypocrite, but with a guileless simplicity not always found even in God's own people, ready to follow wherever truth might lead him, saying, Samuel-like, "Speak, Lord, for Thy servant heareth" (<reference osisRef="1Sam.3.10">1Sa 3:10</reference>).

47. an Israelite indeed... no guile-- not only no hypocrite, but with a guileless simplicity not always found even in God's own people, ready to follow wherever truth might lead him, saying, Samuel-like, "Speak, Lord, for Thy servant heareth" (1Sa 3:10).


<hi type="bold">48. Whence knowest thou me--</hi>conscious that his very heart had been read, and at this critical moment more than ever before.

<hi type="bold">Before Philip called thee--</hi>showing He knew all that passed between Philip and him at a distance.

<hi type="bold">when ... under the fig tree, &c.--</hi>where retirement for meditation and prayer was not uncommon [Lightfoot]. Thither, probably--hearing that his master's Master had at length appeared, and heaving with mingled eagerness to behold Him and dread of deception--he had retired to pour out his guileless heart for light and guidance, ending with such a prayer as this, "Show me a token for good!" (See on <reference osisRef="Luke.2.8">Lu 2:8</reference>). Now he has it, "Thou guileless one, that fig tree scene, with all its heaving anxieties, deep pleadings and tremulous hopes--I saw it all." The first words of Jesus had astonished, but this quite overpowered and won him.

48. Whence knowest thou me-- conscious that his very heart had been read, and at this critical moment more than ever before. Before Philip called thee-- showing He knew all that passed between Philip and him at a distance. when... under the fig tree, &c.-- where retirement for meditation and prayer was not uncommon [Lightfoot]. Thither, probably--hearing that his master's Master had at length appeared, and heaving with mingled eagerness to behold Him and dread of deception--he had retired to pour out his guileless heart for light and guidance, ending with such a prayer as this, "Show me a token for good!" (See on Lu 2:8). Now he has it, "Thou guileless one, that fig tree scene, with all its heaving anxieties, deep pleadings and tremulous hopes--I saw it all." The first words of Jesus had astonished, but this quite overpowered and won him.


<hi type="bold">49. Son of God ... King of Israel--</hi>the one denoting His person, the other His office. How much loftier this than anything Philip had said to him! But just as the earth's vital powers, the longer they are frost-bound, take the greater spring when at length set free, so souls, like Nathanael and Thomas (see on <reference osisRef="John.20.28">Joh 20:28</reference>), the outgoings of whose faith are hindered for a time, take the start of their more easy-going brethren when loosed and let go.

49. Son of God... King of Israel-- the one denoting His person, the other His office. How much loftier this than anything Philip had said to him! But just as the earth's vital powers, the longer they are frost-bound, take the greater spring when at length set free, so souls, like Nathanael and Thomas (see on Joh 20:28), the outgoings of whose faith are hindered for a time, take the start of their more easy-going brethren when loosed and let go.


<hi type="bold">50-51. Because I said, &c.--</hi>"So quickly convinced, and on this evidence only?"--an expression of admiration.

50-51. Because I said, &c.-- "So quickly convinced, and on this evidence only?"--an expression of admiration.


<title type="x-s2">CHAPTER 2</title> <title type="x-s3"><reference osisRef="John.2.1-John.2.12">Joh 2:1-12</reference>. First Miracle, Water Made Wine--Brief Visit to Capernaum.</title>

<hi type="bold">1. third day--</hi>He would take two days to reach Galilee, and this was the third.

<hi type="bold">mother there--</hi>it being probably some relative's marriage. John never names her [Bengel].

CHAPTER 2 Joh 2:1-12. First Miracle, Water Made Wine--Brief Visit to Capernaum. 1. third day-- He would take two days to reach Galilee, and this was the third. mother there-- it being probably some relative's marriage. John never names her [Bengel].


<hi type="bold">3. no wine--</hi>evidently expecting some display of His glory, and hinting that now was His time.

3. no wine-- evidently expecting some display of His glory, and hinting that now was His time.


<hi type="bold">4-5. Woman--</hi>no term of disrespect in the language of that day (<reference osisRef="John.19.26">Joh 19:26</reference>).

<hi type="bold">what ... to do with thee--</hi>that is, "In my Father's business I have to do with Him only." It was a gentle rebuke for officious interference, entering a region from which all creatures were excluded (compare <reference osisRef="Acts.4.19">Ac 4:19</reference>, <reference osisRef="Acts.4.20">20</reference>).

<hi type="bold">mine hour, &c.--</hi>hinting that He would do something, but at His own time; and so she understood it (<reference osisRef="John.2.5">Joh 2:5</reference>).

4-5. Woman-- no term of disrespect in the language of that day (Joh 19:26). what... to do with thee-- that is, "In my Father's business I have to do with Him only." It was a gentle rebuke for officious interference, entering a region from which all creatures were excluded (compare Ac 4:19, 20). mine hour, &c.-- hinting that He would do something, but at His own time; and so she understood it (Joh 2:5).


<hi type="bold">6. firkins--</hi>about seven and a half gallons in Jewish, or nine in Attic measure; each of these huge water jars, therefore, holding some twenty or more gallons, for washings at such feasts (<reference osisRef="Mark.7.4">Mr 7:4</reference>).

6. firkins-- about seven and a half gallons in Jewish, or nine in Attic measure; each of these huge water jars, therefore, holding some twenty or more gallons, for washings at such feasts (Mr 7:4).


<hi type="bold">7-8. Fill ... draw ... bear--</hi>directing all, but Himself touching nothing, to prevent all appearance of collusion.

7-8. Fill... draw... bear-- directing all, but Himself touching nothing, to prevent all appearance of collusion.


<hi type="bold">9-10. well drunk--</hi>"drunk abundantly" (as <reference osisRef="Song.5.1">So 5:1</reference>), speaking of the general practice.

9-10. well drunk-- "drunk abundantly" (as So 5:1), speaking of the general practice.


<hi type="bold">11. manifested forth his glory--</hi>Nothing in the least like this is said of the miracles of prophet or apostle, nor could without manifest blasphemy be said of any mere creature. Observe, (1) At a marriage Christ made His first public appearance in any company, and at a marriage He wrought His first miracle--the noblest sanction that could be given to that God-given institution. (2) As the miracle did not make bad good, but good better, so Christianity only redeems, sanctifies, and ennobles the beneficent but abused institution of marriage; and Christ's whole work only turns the water of earth into the wine of heaven. Thus "this beginning of miracles" exhibited the character and "manifested forth the glory" of His entire Mission. (3) As Christ countenanced our seasons of festivity, so also that greater fulness which befits such; so far was He from encouraging that asceticism which has since been so often put for all religion. (4) The character and authority ascribed by Romanists to the Virgin is directly in the teeth of this and other scriptures.

11. manifested forth his glory-- Nothing in the least like this is said of the miracles of prophet or apostle, nor could without manifest blasphemy be said of any mere creature. Observe, (1) At a marriage Christ made His first public appearance in any company, and at a marriage He wrought His first miracle--the noblest sanction that could be given to that God-given institution. (2) As the miracle did not make bad good, but good better, so Christianity only redeems, sanctifies, and ennobles the beneficent but abused institution of marriage; and Christ's whole work only turns the water of earth into the wine of heaven. Thus "this beginning of miracles" exhibited the character and "manifested forth the glory" of His entire Mission. (3) As Christ countenanced our seasons of festivity, so also that greater fulness which befits such; so far was He from encouraging that asceticism which has since been so often put for all religion. (4) The character and authority ascribed by Romanists to the Virgin is directly in the teeth of this and other scriptures.


<hi type="bold">12. Capernaum--</hi>on the Sea of Galilee. (See on <reference osisRef="Matt.9.1">Mt 9:1</reference>).

<hi type="bold">his mother and his brethren--</hi>(See on <reference osisRef="Luke.2.51">Lu 2:51</reference>, and <reference osisRef="Matt.13.54-Matt.13.56">Mt 13:54-56</reference>).

12. Capernaum-- on the Sea of Galilee. (See on Mt 9:1). his mother and his brethren-- (See on Lu 2:51, and Mt 13:54-56).


<title type="x-s3"><reference osisRef="John.2.13-John.2.25">Joh 2:13-25</reference>. Christ's First Passover--First Cleansing of the Temple.</title>

<hi type="bold">14-17. in the temple--</hi>not the temple itself, as <reference osisRef="John.2.19-John.2.21">Joh 2:19-21</reference>, but the temple-court.

<hi type="bold">sold oxen, &c.--</hi>for the convenience of those who had to offer them in sacrifice.

<hi type="bold">changers of money--</hi>of Roman into Jewish money, in which the temple dues (see on <reference osisRef="Matt.17.24">Mt 17:24</reference>) had to be paid.

Joh 2:13-25. Christ's First Passover--First Cleansing of the Temple. 14-17. in the temple-- not the temple itself, as Joh 2:19-21, but the temple-court. sold oxen, &c.-- for the convenience of those who had to offer them in sacrifice. changers of money-- of Roman into Jewish money, in which the temple dues (see on Mt 17:24) had to be paid.


<hi type="bold">18-22. What sign showest thou unto us, seeing that thou doest these things?--</hi>Though the act and the words of Christ, taken together, were sign enough, they were unconvinced: yet they were awed, and though at His very next appearance at Jerusalem they "sought to kill Him" for speaking of "His Father" just as He did now (<reference osisRef="John.5.18">Joh 5:18</reference>), they, at this early stage, only ask a sign.

18-22. What sign showest thou unto us, seeing that thou doest these things?-- Though the act and the words of Christ, taken together, were sign enough, they were unconvinced: yet they were awed, and though at His very next appearance at Jerusalem they "sought to kill Him" for speaking of "His Father" just as He did now (Joh 5:18), they, at this early stage, only ask a sign.


<hi type="bold">23-25. in the feast day--</hi>the foregoing things occurring probably before the feast began.

<hi type="bold">many believed--</hi>superficially, struck merely by "the miracles He did." Of these we have no record.

23-25. in the feast day-- the foregoing things occurring probably before the feast began. many believed-- superficially, struck merely by "the miracles He did." Of these we have no record.


<title type="x-s2">CHAPTER 3</title> <title type="x-s3"><reference osisRef="John.3.1-John.3.21">Joh 3:1-21</reference>. Night Interview of Nicodemus with Jesus.</title>

<hi type="bold">1-2. Nicodemus--</hi>In this member of the Sanhedrim sincerity and timidity are seen struggling together.

CHAPTER 3 Joh 3:1-21. Night Interview of Nicodemus with Jesus. 1-2. Nicodemus-- In this member of the Sanhedrim sincerity and timidity are seen struggling together.


<hi type="bold">3. Except, &c.--</hi>This blunt and curt reply was plainly meant to shake the whole edifice of the man's religion, in order to lay a deeper and more enduring foundation. Nicodemus probably thought he had gone a long way, and expected, perhaps, to be complimented on his candor. Instead of this, he is virtually told that he has raised a question which he is not in a capacity to solve, and that before approaching it, his spiritual vision required to be rectified by an entire revolution on his inner man. Had the man been less sincere, this would certainly have repelled him; but with persons in his mixed state of mind--to which Jesus was no stranger (<reference osisRef="John.2.25">Joh 2:25</reference>)--such methods speed better than more honeyed words and gradual approaches.

<hi type="bold">a man--</hi>not a Jew merely; the necessity is a universal one.

<hi type="bold">be born again--</hi>or, as it were, begin life anew in relation to God; his manner of thinking, feeling, and acting, with reference to spiritual things, undergoing a fundamental and permanent revolution.

<hi type="bold">cannot see--</hi>can have no part in (just as one is said to "see life," "see death," &c.).

<hi type="bold">the kingdom of God--</hi>whether in its beginnings here (<reference osisRef="Luke.16.16">Lu 16:16</reference>), or its consummation hereafter (<reference osisRef="Matt.25.34">Mt 25:34</reference>; <reference osisRef="Eph.5.5">Ep 5:5</reference>).

3. Except, &c.-- This blunt and curt reply was plainly meant to shake the whole edifice of the man's religion, in order to lay a deeper and more enduring foundation. Nicodemus probably thought he had gone a long way, and expected, perhaps, to be complimented on his candor. Instead of this, he is virtually told that he has raised a question which he is not in a capacity to solve, and that before approaching it, his spiritual vision required to be rectified by an entire revolution on his inner man. Had the man been less sincere, this would certainly have repelled him; but with persons in his mixed state of mind--to which Jesus was no stranger (Joh 2:25)--such methods speed better than more honeyed words and gradual approaches. a man-- not a Jew merely; the necessity is a universal one. be born again-- or, as it were, begin life anew in relation to God; his manner of thinking, feeling, and acting, with reference to spiritual things, undergoing a fundamental and permanent revolution. cannot see-- can have no part in (just as one is said to "see life," "see death," &c.). the kingdom of God-- whether in its beginnings here (Lu 16:16), or its consummation hereafter (Mt 25:34; Ep 5:5).


<hi type="bold">4. How, &c.--</hi>The figure of the new birth, if it had been meant only of Gentile proselytes to the Jewish religion, would have been intelligible enough to Nicodemus, being quite in keeping with the language of that day; but that Jews themselves should need a new birth was to him incomprehensible.

4. How, &c.-- The figure of the new birth, if it had been meant only of Gentile proselytes to the Jewish religion, would have been intelligible enough to Nicodemus, being quite in keeping with the language of that day; but that Jews themselves should need a new birth was to him incomprehensible.


<hi type="bold">5. of water and of the Spirit--</hi>A twofold explanation of the "new birth," so startling to Nicodemus. To a Jewish ecclesiastic, so familiar with the symbolical application of water, in every variety of way and form of expression, this language was fitted to show that the thing intended was no other than a thorough spiritual purification by the operation of the Holy Ghost. Indeed, element of water and operation of the Spirit are brought together in a glorious evangelical prediction of Ezekiel (<reference osisRef="Ezek.36.25-Ezek.36.27">Eze 36:25-27</reference>), which Nicodemus might have been reminded of had such spiritualities not been almost lost in the reigning formalism. Already had the symbol of water been embodied in an initiatory ordinance, in the baptism of the Jewish expectants of Messiah by the Baptist, not to speak of the baptism of Gentile proselytes before that; and in the Christian Church it was soon to become the great visible door of entrance into "the kingdom of God," the reality being the sole work of the Holy Ghost (<reference osisRef="Titus.3.5">Tit 3:5</reference>).

5. of water and of the Spirit-- A twofold explanation of the "new birth," so startling to Nicodemus. To a Jewish ecclesiastic, so familiar with the symbolical application of water, in every variety of way and form of expression, this language was fitted to show that the thing intended was no other than a thorough spiritual purification by the operation of the Holy Ghost. Indeed, element of water and operation of the Spirit are brought together in a glorious evangelical prediction of Ezekiel (Eze 36:25-27), which Nicodemus might have been reminded of had such spiritualities not been almost lost in the reigning formalism. Already had the symbol of water been embodied in an initiatory ordinance, in the baptism of the Jewish expectants of Messiah by the Baptist, not to speak of the baptism of Gentile proselytes before that; and in the Christian Church it was soon to become the great visible door of entrance into "the kingdom of God," the reality being the sole work of the Holy Ghost (Tit 3:5).


<hi type="bold">6-8. That which is born, &c.--</hi>A great universal proposition; "That which is begotten carries within itself the nature of that which begat it" [Olshausen].

<hi type="bold">flesh--</hi>Not the mere material body, but all that comes into the world by birth, the entire man; yet not humanity simply, but in its corrupted, depraved condition, in complete subjection to the law of the fall (<reference osisRef="Rom.8.1-Rom.8.9">Ro 8:1-9</reference>). So that though a man "could enter a second time into his mother's womb and be born," he would be no nearer this "new birth" than before (<reference osisRef="Job.14.4">Job 14:4</reference>; <reference osisRef="Ps.51.5">Psa 51:5</reference>).

<hi type="bold">is spirit--</hi>"partakes of and possesses His spiritual nature."

6-8. That which is born, &c.-- A great universal proposition; "That which is begotten carries within itself the nature of that which begat it" [Olshausen]. flesh-- Not the mere material body, but all that comes into the world by birth, the entire man; yet not humanity simply, but in its corrupted, depraved condition, in complete subjection to the law of the fall (Ro 8:1-9). So that though a man "could enter a second time into his mother's womb and be born," he would be no nearer this "new birth" than before (Job 14:4; Psa 51:5). is spirit-- "partakes of and possesses His spiritual nature."


<hi type="bold">9-10. How, &c.--</hi>Though the subject still confounds Nicodemus, the necessity and possibility of the new birth is no longer the point with him, but the nature of it and how it is brought about [Luthardt]. "From this moment Nicodemus says nothing more, but has sunk unto a disciple who has found his true teacher. Therefore the Saviour now graciously advances in His communications of truth, and once more solemnly brings to the mind of this teacher in Israel, now become a learner, his own not guiltless ignorance, that He may then proceed to utter, out of the fulness of His divine knowledge, such farther testimonies both of earthly and heavenly things as his docile scholar may to his own profit receive" [Stier].

9-10. How, &c.-- Though the subject still confounds Nicodemus, the necessity and possibility of the new birth is no longer the point with him, but the nature of it and how it is brought about [Luthardt]. "From this moment Nicodemus says nothing more, but has sunk unto a disciple who has found his true teacher. Therefore the Saviour now graciously advances in His communications of truth, and once more solemnly brings to the mind of this teacher in Israel, now become a learner, his own not guiltless ignorance, that He may then proceed to utter, out of the fulness of His divine knowledge, such farther testimonies both of earthly and heavenly things as his docile scholar may to his own profit receive" [Stier].


<hi type="bold">11-13. We speak that we know, and ... have seen--</hi>that is, by absolute knowledge and immediate vision of God, which "the only-begotten Son in the bosom of the Father" claims as exclusively His own (<reference osisRef="John.1.18">Joh 1:18</reference>). The "we" and "our" are here used, though Himself only is intended, in emphatic contrast, probably, with the opening words of Nicodemus, "Rabbi, we know.", &c.

<hi type="bold">ye receive not, &c.--</hi>referring to the class to which Nicodemus belonged, but from which he was beginning to be separated in spirit.

11-13. We speak that we know, and... have seen-- that is, by absolute knowledge and immediate vision of God, which "the only-begotten Son in the bosom of the Father" claims as exclusively His own (Joh 1:18). The "we" and "our" are here used, though Himself only is intended, in emphatic contrast, probably, with the opening words of Nicodemus, "Rabbi, we know.", &c. ye receive not, &c.-- referring to the class to which Nicodemus belonged, but from which he was beginning to be separated in spirit.


<hi type="bold">14-16. And as Moses, &c.--</hi>Here now we have the "heavenly things," as before the "earthly," but under a veil, for the reason mentioned in <reference osisRef="John.3.12">Joh 3:12</reference>. The crucifixion of Messiah is twice after this veiled under the same lively term--"uplifting," <reference osisRef="John.8.28">Joh 8:28</reference>; <reference osisRef="John.12.32">12:32</reference>, <reference osisRef="John.12.33">33</reference>. Here it is still further veiled--though to us who know what it means, rendered vastly more instructive--by reference to the brazen serpent. The venom of the fiery serpents, shooting through the veins of the rebellious Israelites, was spreading death through the camp--lively emblem of the perishing condition of men by reason of sin. In both cases the remedy was divinely provided. In both the way of cure strikingly resembled that of the disease. Stung by serpents, by a serpent they are healed. By "fiery serpents" bitten--serpents, probably, with skin spotted fiery red [Kurtz]--the instrument of cure is a serpent of brass or copper, having at a distance the same appearance. So in redemption, as by man came death, by Man also comes life--Man, too, "in the likeness of sinful flesh" (<reference osisRef="Rom.8.3">Ro 8:3</reference>), differing in nothing outward and apparent from those who, pervaded by the poison of the serpent, were ready to perish. But as the uplifted serpent had none of the venom of which the serpent-bitten people were dying, so while the whole human family were perishing of the deadly wound inflicted on it by the old serpent, "the Second Man," who arose over humanity with healing in His wings, was without spot or wrinkle, or any such thing. In both cases the remedy is conspicuously displayed; in the one case on a pole, in the other on the cross, to "draw all men unto Him" (<reference osisRef="John.12.32">Joh 12:32</reference>). In both cases it is by directing the eye to the uplifted Remedy that the cure is effected; in the one case the bodily eye, in the other the gaze of the soul by "believing in Him," as in that glorious ancient proclamation--"Look unto me and be ye saved, all the ends of the earth," &c. (<reference osisRef="Isa.45.22">Is 45:22</reference>). Both methods are stumbling to human reason. What, to any thinking Israelite, could seem more unlikely than that a deadly poison should be dried up in his body by simply looking on a reptile of brass? Such a stumbling-block to the Jews and to the Greeks foolishness was faith in the crucified Nazarene as a way of deliverance from eternal perdition. Yet was the warrant in both cases to expect a cure equally rational and well grounded. As the serpent was God's ordinance for the cure of every bitten Israelite, so is Christ for the salvation of every perishing sinner--the one however a purely arbitrary ordinance, the other divinely adapted to man's complicated maladies. In both cases the efficacy is the same. As one simple look at the serpent, however distant and however weak, brought an instantaneous cure, even so, real faith in the Lord Jesus, however tremulous, however distant--be it but real faith--brings certain and instant healing to the perishing soul. In a word, the consequences of disobedience are the same in both. Doubtless many bitten Israelites, galling as their case was, would reason rather than obey, would speculate on the absurdity of expecting the bite of a living serpent to be cured by looking at a piece of dead metal in the shape of one--speculate thus till they died. Alas! is not salvation by a crucified Redeemer subjected to like treatment? Has the offense of the cross" yet ceased? (Compare <reference osisRef="2Kgs.5.12">2Ki 5:12</reference>).

14-16. And as Moses, &c.-- Here now we have the "heavenly things," as before the "earthly," but under a veil, for the reason mentioned in Joh 3:12. The crucifixion of Messiah is twice after this veiled under the same lively term--"uplifting," Joh 8:28; 12:32, 33. Here it is still further veiled--though to us who know what it means, rendered vastly more instructive--by reference to the brazen serpent. The venom of the fiery serpents, shooting through the veins of the rebellious Israelites, was spreading death through the camp--lively emblem of the perishing condition of men by reason of sin. In both cases the remedy was divinely provided. In both the way of cure strikingly resembled that of the disease. Stung by serpents, by a serpent they are healed. By "fiery serpents" bitten--serpents, probably, with skin spotted fiery red [Kurtz]--the instrument of cure is a serpent of brass or copper, having at a distance the same appearance. So in redemption, as by man came death, by Man also comes life--Man, too, "in the likeness of sinful flesh" (Ro 8:3), differing in nothing outward and apparent from those who, pervaded by the poison of the serpent, were ready to perish. But as the uplifted serpent had none of the venom of which the serpent-bitten people were dying, so while the whole human family were perishing of the deadly wound inflicted on it by the old serpent, "the Second Man," who arose over humanity with healing in His wings, was without spot or wrinkle, or any such thing. In both cases the remedy is conspicuously displayed; in the one case on a pole, in the other on the cross, to "draw all men unto Him" (Joh 12:32). In both cases it is by directing the eye to the uplifted Remedy that the cure is effected; in the one case the bodily eye, in the other the gaze of the soul by "believing in Him," as in that glorious ancient proclamation--"Look unto me and be ye saved, all the ends of the earth," &c. (Is 45:22). Both methods are stumbling to human reason. What, to any thinking Israelite, could seem more unlikely than that a deadly poison should be dried up in his body by simply looking on a reptile of brass? Such a stumbling-block to the Jews and to the Greeks foolishness was faith in the crucified Nazarene as a way of deliverance from eternal perdition. Yet was the warrant in both cases to expect a cure equally rational and well grounded. As the serpent was God's ordinance for the cure of every bitten Israelite, so is Christ for the salvation of every perishing sinner--the one however a purely arbitrary ordinance, the other divinely adapted to man's complicated maladies. In both cases the efficacy is the same. As one simple look at the serpent, however distant and however weak, brought an instantaneous cure, even so, real faith in the Lord Jesus, however tremulous, however distant--be it but real faith--brings certain and instant healing to the perishing soul. In a word, the consequences of disobedience are the same in both. Doubtless many bitten Israelites, galling as their case was, would reason rather than obey, would speculate on the absurdity of expecting the bite of a living serpent to be cured by looking at a piece of dead metal in the shape of one--speculate thus till they died. Alas! is not salvation by a crucified Redeemer subjected to like treatment? Has the offense of the cross" yet ceased? (Compare 2Ki 5:12).


<hi type="bold">17-21. not to condemn, &c.--</hi>A statement of vast importance. Though "condemnation" is to many the issue of Christ's mission (<reference osisRef="John.3.19">Joh 3:19</reference>), it is not the object of His mission, which is purely a saving one.

17-21. not to condemn, &c.-- A statement of vast importance. Though "condemnation" is to many the issue of Christ's mission (Joh 3:19), it is not the object of His mission, which is purely a saving one.


<title type="x-s3"><reference osisRef="John.3.22-John.3.36">Joh 3:22-36</reference>. Jesus in the Neighborhood of the Baptist--His Noble Testimony to His Master.</title>

<hi type="bold">22-24. land of Judea--</hi>the rural parts of that province, the foregoing conversation being held in the capital.

<hi type="bold">baptized--</hi>in the sense explained in <reference osisRef="John.4.2">Joh 4:2</reference>.

Joh 3:22-36. Jesus in the Neighborhood of the Baptist--His Noble Testimony to His Master. 22-24. land of Judea-- the rural parts of that province, the foregoing conversation being held in the capital. baptized-- in the sense explained in Joh 4:2.


<hi type="bold">25-26. between some of--</hi>rather, "on the part of."

<hi type="bold">and the Jews--</hi>rather (according to the best manuscripts), "and a Jew,"

<hi type="bold">about purifying--</hi>that is, baptizing, the symbolical meaning of washing with water being put (as in <reference osisRef="John.2.6">Joh 2:6</reference>) for the act itself. As John and Jesus were the only teachers who baptized Jews, discussions might easily arise between the Baptist's disciples and such Jews as declined to submit to that rite.

25-26. between some of-- rather, "on the part of." and the Jews-- rather (according to the best manuscripts), "and a Jew," about purifying-- that is, baptizing, the symbolical meaning of washing with water being put (as in Joh 2:6) for the act itself. As John and Jesus were the only teachers who baptized Jews, discussions might easily arise between the Baptist's disciples and such Jews as declined to submit to that rite.


<hi type="bold">27-30. A man, &c.--</hi>"I do my heaven-prescribed work, and that is enough for me. Would you have me mount into my Master's place? Said I not unto you, I am not the Christ? The Bride is not mine, why should the people stay with me?? Mine it is to point the burdened to the Lamb of God that taketh away the sin of the world, to tell them there is Balm in Gilead, and a Physician there. And shall I grudge to see them, in obedience to the call, flying as a cloud, and as doves to their windows? Whose is the Bride but the Bridegroom's? Enough for me to be the Bridegroom's friend, sent by Him to negotiate the match, privileged to bring together the Saviour and those He is come to seek and to save, and rejoicing with joy unspeakable if I may but 'stand and hear the Bridegroom's voice,' witnessing the blessed espousals. Say ye, then, they go from me to Him? Ye bring me glad tidings of great joy. He must increase, but I must decrease; this, my joy, therefore is fulfilled."

<hi type="bold">A man can receive, &c.--</hi>assume nothing, that is, lawfully and with any success; that is, Every man has his work and sphere appointed him from above, Even Christ Himself came under this law (<reference osisRef="Heb.5.4">He 5:4</reference>).

27-30. A man, &c.-- "I do my heaven-prescribed work, and that is enough for me. Would you have me mount into my Master's place? Said I not unto you, I am not the Christ? The Bride is not mine, why should the people stay with me?? Mine it is to point the burdened to the Lamb of God that taketh away the sin of the world, to tell them there is Balm in Gilead, and a Physician there. And shall I grudge to see them, in obedience to the call, flying as a cloud, and as doves to their windows? Whose is the Bride but the Bridegroom's? Enough for me to be the Bridegroom's friend, sent by Him to negotiate the match, privileged to bring together the Saviour and those He is come to seek and to save, and rejoicing with joy unspeakable if I may but 'stand and hear the Bridegroom's voice,' witnessing the blessed espousals. Say ye, then, they go from me to Him? Ye bring me glad tidings of great joy. He must increase, but I must decrease; this, my joy, therefore is fulfilled." A man can receive, &c.-- assume nothing, that is, lawfully and with any success; that is, Every man has his work and sphere appointed him from above, Even Christ Himself came under this law (He 5:4).


<hi type="bold">31-34. He that, &c.--</hi>Here is the reason why He must increase while all human teachers must decrease. The Master "cometh from above"--descending from His proper element, the region of those "heavenly things" which He came to reveal, and so, although mingling with men and things on the earth, is not "of the earth," either in Person or Word. The servants, on the contrary, springing of earth, are of the earth, and their testimony, even though divine in authority, partakes necessarily of their own earthiness. (So strongly did the Baptist feel this contrast that the last clause just repeats the first). It is impossible for a sharper line of distinction to be drawn between Christ and all human teachers, even when divinely commissioned and speaking by the power of the Holy Ghost. And who does not perceive it? The words of prophets and apostles are undeniable and most precious truth; but in the words of Christ we hear a voice as from the excellent Glory, the Eternal Word making Himself heard in our own flesh.

31-34. He that, &c.-- Here is the reason why He must increase while all human teachers must decrease. The Master "cometh from above"--descending from His proper element, the region of those "heavenly things" which He came to reveal, and so, although mingling with men and things on the earth, is not "of the earth," either in Person or Word. The servants, on the contrary, springing of earth, are of the earth, and their testimony, even though divine in authority, partakes necessarily of their own earthiness. (So strongly did the Baptist feel this contrast that the last clause just repeats the first). It is impossible for a sharper line of distinction to be drawn between Christ and all human teachers, even when divinely commissioned and speaking by the power of the Holy Ghost. And who does not perceive it? The words of prophets and apostles are undeniable and most precious truth; but in the words of Christ we hear a voice as from the excellent Glory, the Eternal Word making Himself heard in our own flesh.


<hi type="bold">35-36. The Father loveth, &c.--</hi>See on <reference osisRef="Matt.11.27">Mt 11:27</reference>, where we have the "delivering over of all things into the hands of the Son," while here we have the deep spring of that august act in the Father's ineffable "love of the Son."

35-36. The Father loveth, &c.-- See on Mt 11:27, where we have the "delivering over of all things into the hands of the Son," while here we have the deep spring of that august act in the Father's ineffable "love of the Son."


<title type="x-s2">CHAPTER 4</title> <title type="x-s3"><reference osisRef="John.4.1-John.4.42">Joh 4:1-42</reference>. Christ and the Woman of Samaria--The Samaritans of Sychar.</title>

<hi type="bold">1-4. the Lord knew--</hi>not by report, but in the sense of <reference osisRef="John.2.25">Joh 2:25</reference>, for which reason He is here styled "the Lord."

CHAPTER 4 Joh 4:1-42. Christ and the Woman of Samaria--The Samaritans of Sychar. 1-4. the Lord knew-- not by report, but in the sense of Joh 2:25, for which reason He is here styled "the Lord."


<hi type="bold">5. cometh ... to--</hi>that is, as far as: for He remained at some distance from it.

<hi type="bold">Sychar--</hi>the "Shechem" of the Old Testament, about thirty-four miles from Jerusalem, afterwards called "Neapolis," and now "Nablous."

5. cometh... to-- that is, as far as: for He remained at some distance from it. Sychar-- the "Shechem" of the Old Testament, about thirty-four miles from Jerusalem, afterwards called "Neapolis," and now "Nablous."


<hi type="bold">6-8. wearied ... sat thus--</hi>that is, "as you might fancy a weary man would"; an instance of the graphic style of St. John [Webster and Wilkinson]. In fact, this is perhaps the most human of all the scenes of our Lord's earthly history. We seem to be beside Him, overhearing all that is here recorded, nor could any painting of the scene on canvas, however perfect, do other than lower the conception which this exquisite narrative conveys to the devout and intelligent reader. But with all that is human, how much also of the divine have we here, both blended in one glorious manifestation of the majesty, grace, pity, patience with which "the Lord" imparts light and life to this unlikeliest of strangers, standing midway between Jews and heathens.

<hi type="bold">the sixth hour--</hi>noonday, reckoning from six A.M. From <reference osisRef="Song.1.7">So 1:7</reference> we know, as from other sources, that the very flocks "rested at noon." But Jesus, whose maxim was, "I must work the works of Him that sent Me while it is day" (<reference osisRef="John.9.4">Joh 9:4</reference>), seems to have denied Himself that repose, at least on this occasion, probably that He might reach this well when He knew the woman would be there. Once there, however, He accepts ... the grateful ease of a seat on the patriarchal stone. But what music is that which I hear from His lips, "Come unto Me, all ye that labor and are heavy laden, and I will give you rest" (<reference osisRef="Matt.11.28">Mt 11:28</reference>).

6-8. wearied... sat thus-- that is, "as you might fancy a weary man would"; an instance of the graphic style of St. John [Webster and Wilkinson]. In fact, this is perhaps the most human of all the scenes of our Lord's earthly history. We seem to be beside Him, overhearing all that is here recorded, nor could any painting of the scene on canvas, however perfect, do other than lower the conception which this exquisite narrative conveys to the devout and intelligent reader. But with all that is human, how much also of the divine have we here, both blended in one glorious manifestation of the majesty, grace, pity, patience with which "the Lord" imparts light and life to this unlikeliest of strangers, standing midway between Jews and heathens. the sixth hour-- noonday, reckoning from six A.M. From So 1:7 we know, as from other sources, that the very flocks "rested at noon." But Jesus, whose maxim was, "I must work the works of Him that sent Me while it is day" (Joh 9:4), seems to have denied Himself that repose, at least on this occasion, probably that He might reach this well when He knew the woman would be there. Once there, however, He accepts... the grateful ease of a seat on the patriarchal stone. But what music is that which I hear from His lips, "Come unto Me, all ye that labor and are heavy laden, and I will give you rest" (Mt 11:28).


<hi type="bold">9-12. How is it that thou--</hi>not altogether refusing, yet wondering at so unusual a request from a Jew, as His dress and dialect would at once discover Him to be, to a Samaritan.

<hi type="bold">for, &c.--</hi>It is this national antipathy that gives point to the parable of the good Samaritan (<reference osisRef="Luke.10.30-Luke.10.37">Lu 10:30-37</reference>), and the thankfulness of the Samaritan leper (<reference osisRef="Luke.17.16">Lu 17:16</reference>, <reference osisRef="Luke.17.18">18</reference>).

9-12. How is it that thou-- not altogether refusing, yet wondering at so unusual a request from a Jew, as His dress and dialect would at once discover Him to be, to a Samaritan. for, &c.-- It is this national antipathy that gives point to the parable of the good Samaritan (Lu 10:30-37), and the thankfulness of the Samaritan leper (Lu 17:16, 18).